by Ken Cayce
© Ken Cayce All rights reserved.
Copyright
"Title": The English title comes for the Septuagint, which entitled the book Psalmoi, meaning "Sacred Songs Sung to Musical accompaniment". The Hebrew title for the book is tehilim, meaning "praises". If one word could be chosen to describe the book, certainly "praises" would qualify, for there is no psalm that does not contain an element of praise.
The entire collection of Psalms was entitled "Praises" in the Hebrew text, and later, rabbis often designated it "The Book of Praises". The Septuagint (LXX; the Greek translation of the Old Testament), labeled it "Psalms". Compare "the Book of Psalms" in the New Testament (Luke 20:42; Acts 1:20). The Greek verb from which the noun "psalms" comes basically denotes the "plucking or twanging of strings", so that an association with musical accompaniment is implied. The English title derives from the Greek term and its background. The Psalms constituted Israel's ancient, God-breathed (2 Tim. 3:16), "hymn book", which defined the proper spirit and content of worship.
There are 116 psalms that have superscriptions or "titles". The Hebrew text includes these titles, with the verses themselves. When the titles are surveyed individually and studied as a general phenomenon, there are significant indications that they were appended to their respective psalms shortly after composition and that they contain reliable information (compare Luke 20:42).
These titles convey various kinds of information such as authorship, dedication, historical occasion, liturgical assignment to a worship director, liturgical instruction (e.g., what kind of song it is, whether it is to have a musical accompaniment, and what tune to use), plus other technical instructions of uncertain meaning due to their great antiquity. One very tiny, attached Hebrew preposition shows up in the majority of the Psalm titles. It may convey different relationships, e.g. "of", "from", "by", "to", "for", "in reference to", "about". Sometimes it occurs more than once, even in short headings, usually supplying "of", or "by", person X ... "to", or "for", person Y information. However, this little preposition most frequently indicates the authorship of a psalm, whether "of" David, the accomplished psalmist of Israel, or "by" Moses, Solomon, Asaph or the sons of Korah.
"Authorship - Date": From the divine perspective, the Psalter points to God as its author. Approaching authorship from the human side one can identify a collection of more than 7 composers. King David wrote at least 73 of the 150 Psalms;
The superscriptions (part of the Hebrew text before the first version English), name six authors.
Moses, 1 Psalm (Psalm 90);
David, 73 Psalms;
Asaph, 3 Psalms (Psalms 50, 73-83);
Solomon, 2 Psalms (Psalms 72, 127);
Heman, 1 Psalm (Psalm 88);
Ethan, 1 Psalm (Psalm 89).
In addition to these authors, 10 psalms are assigned to "The Sons of Korah", (Psalms 42, 44-49, 84, 85, 87), though they were most likely performers rather that authors. (See the superscription in Psalm 88). Sixty-one psalms are anonymous.
In such a collection of hymns, a widely divergent range of dates is inevitable: from the oldest, the Psalm of Moses (90), to a number of postexilic psalms, or a period of about one thousand years (1400 - 400 B.C.), to the late sixth or early fifth century B.C. post-Exilic period (Psalm 126).
"Background": The backdrop for the Psalms is twofold:
(1) The acts of God in creation and history; and
(2) The history of Israel.
Historically, the psalms range in time from the origin of life to the post-Exilic joys of the Jews liberated from Babylon. Thematically, the psalms cover a wide spectrum of topics, ranging from heavenly worship to earthly war. The collected psalms comprise the largest book in the Bible and the most frequently quoted Old Testament book in the New Testament. Psalm 117 represents the middle (out of 1189), in the Bible. Psalm 119 is the largest in the entire Bible. Through the ages, the psalms have retained their original primary purpose, i.e., to engender the proper praise and worship of God.
The Bible tells us that before Jesus and His eleven sorrowful, bewildered disciples left the Upper Room to walk the dark pathways to the Mount of Olives, they sang a hymn, a psalm.
So it has been through the millennia. When God's people gather, whether in times of grief or celebration, they sing. The song style and instrumentation change with time, but singing remains a deeply rooted, fundamental part of the Judeo-Christian heritage.
From the spontaneous choir of former slaves on the far side of the Red Sea to the elaborate professional choirs and orchestras king David assembled among the Levites, singing became integral in Israel as worship became more and more organized. For instance, when David moved the Ark of the Covenant to Jerusalem for the first time, he appointed "some of the Levites ... to praise the Lord God of Israel". They used "stringed instruments and ... cymbals ... [and] trumpets" (1 Chron. 16:4-6). He also gave Asaph and his kinsmen the directive that thanksgiving be sung to the Lord.
Years later, when the elderly David turned the kingship over to Solomon, he designated 4000 Levites to praise the Lord with musical instruments that were made for them (1 Chron. 23:5). In addition, David set more than 300 others to sing ("prophesy), worship songs in the temple (1 Chron. 25:1-31).
All the music written for the instruments and all the songs written for the choirs came together hundreds of years later in what we now call the Book of Psalms, 150 prayers and songs that became the hymnbook of the people of God. In fact, many of the words from those psalms found their way into historic hymns of the church and are now in contemporary praise and worship hymns.
While it is difficult to get the full effect without knowing the melodies, to read the words in Psalms is to read lyrics that once echoed off the walls of the temple in Jerusalem. It is to join hearts and hands across time for the purpose of enthroning the God whose mercy endures forever.
What Does This mean to Us?
At least three major themes are woven through these 150 psalms:
God and His Rule: Both Psalms and Proverbs were written as Hebrew poetry. Psalms was used in worship, while Proverbs was used in instruction in homes and royal courts. Psalms is all about God, whereas Proverbs focuses more on horizontal relationships between people. Whatever human affairs are included in Psalms are always in the context of people and their relationship to God. Psalms is about the rule of God, His kingdom, law, glory, worthiness, primacy and standards. As the songs of Psalms were sung in worship, the attention of worshipers was constantly directed upward, to Him.
Honesty: The songs of Israel are characterized by passion, transparency, vulnerability, and pathos. Whether the psalmist warns against concealing sin (32), begging for forgiveness (51), admitting there is no place to hide from God (139), acknowledging that evil so often seems to prevail (73), or asking God to administer justice to His enemies 55), readers are invited to come boldly to the throne of grace to find mercy and grace in time of need (Heb. 4:16).
Worship: The Book of Psalms was Israel's hymn book. It contained the individual and corporate reasons to praise God within the nation and to declare His glory to the nations. It is no surprise that the entire book concludes with a final psalm that encourages worshipers to praise God in "church" and in all creation, with all manner of musical instruments, for His acts and His greatness (150:6).
"Historical - Theological Themes": The basic theme of Psalms is living real life in the real world, where two dimensions operate simultaneously:
(1) A horizontal or temporal reality; and
(2) A vertical or transcendent reality.
Without denying the pain of the earthly dimension, the people of God are to live joyfully and dependently on the Person and promises standing behind the heavenly/eternal dimension. All cycles of human troubles and triumphs provide occasions for expressing human complaints, confidence, prayers, or praise to Israel's sovereign Lord.
In view of this, Psalms presents a broad array of theology, practically couched in day-to-day reality. The sinfulness of man is documented concretely, not only through the behavioral patterns of the wicked, but also by the periodic stumbling's of believers. The sovereignty of God is everywhere recognized, but not at the expense of genuine human responsibility. Life often seems to be out of control, and yet all events and situations are understood in the light of divine providence as being right on course according to God's timetable. Assuring glimpses of a future "God's day" bolsters the call for perseverance to the end. This book of praise manifests a very practical theology.
A commonly misunderstood phenomenon in Psalms is the association that often develops between the "one" (the psalmist), and the "many" (the theocratic people). Virtually all of the cases of this occur in the psalms of King David. There was an inseparable relationship between the mediatorial ruler and his people; as life went for the king, so it went for the people. Furthermore, at times this union accounted for the psalmist's apparent connection with Christ in the messianic psalms (or messianic portions of certain psalms). The so-called imprecatory (curse pronouncing) psalms may be better understood with this perspective. As God's mediatorial representative on earth, David prayed for judgment on his enemies, since these enemies were not only hurting him, but were primarily hurting God's people. Ultimately, they challenged the King of Kings, the God of Israel.
Classification of the Psalms: There have been numerous attempts to classify the psalms. Though each psalm is an individual poem with its own theme, there are enough noticeable shared forms and ideas to warrant categorization. The following classification is based partly on form and partly on content:
1. Lament Psalms contain a plea for deliverance or defense and are addressed directly to God. They may be individual (Chapters 5-7, 13, 17, 22, 25, 26, 28, 31, 35, 36, 38, 39, 42, 43, 51, 54-57, 59, 61, 63, 64, 69-71, 86, 88, 102, 109, 120, 130, 140-143). Or national (Chapters 12, 44, 58, 60, 74, 77, 79, 80, 82, 83, 85, 90, 94, 106, 108, 123, 126, 137).
2. Psalms of confidence include a lament, but the ideas of security, peace, joy, and confidence predominate. They may be individual (Chapters 3, 4, 11, 16, 23, 27, 62, 121, 131 (or national (Chapters 115, 125, 129).
3. Songs of Thanksgiving express public thanksgiving for what God has done or in anticipation of what He will do. They may be individual (Chapters 9, 10, 30, 32, 34, 40, 41, 92, 107, 116, 138), or national (Chapters 65-68, 118, 124).
4. Psalms of Praise are constructed around three key elements: a call to praise or introduction, a cause for praise (usually for God's attributes or deeds), and a conclusion (Chapters 8, 19, 29, 33, 100, 103, 104, 111, 113, 114, 117, 135, 136, 145 - 150).
5. Enthronement Psalms of the Divine Kingdom contain the expression "the Lord reigns" (or, in the case of Psalm 98, "the Lord, the King"), and speak of the rule of God over all the earth. They are prophetic of Christ's kingly rule (Chapters 47, 93, 96 - 99).
6. Songs of Zion extol Zion, or Jerusalem, for its exalted role as the abode of God's glory and as the religious and political capital of the nation (Chapters 15, 24, 46, 48, 50, 76, 81, 84, 87, 95, 122, 134). The Pilgrim Psalms (see below), are sometimes included here, but they do not really constitute a distinct literary type.
7. Royal Psalms concern the reign of the king, either historical or messianic, or both (Chapters 2, 18, 20, 21, 45, 72, 89, 101, 110, 132, 144).
8. Wisdom Psalms emphasize the traditional teaching of the wise men of Israel: meditation of the law, the way of the righteous versus the way of the wicked, and the necessity of practical righteousness (Chapters 1, 14, 37, 49, 52, 53, 73, 75, 91, 112, 119, 127, 128, 133, 139).
9. Historical Psalms trace the history of God's saving activity on behalf of Israel (Chapters 78, 105).
Other categories, identified strictly for content, overlap with the above. These include the following:
1. Messianic Psalms are prophetic in some way of the Messiah. They include psalms in which the righteous man's character is a type of Christ (34:20; 69:4, 9), the righteous man's experience foreshadows Christ's experience (22), the existing king's ideals and calling will be fulfilled in Christ, the ultimate King (Chapters 2, 45, 72), Christ's work is prophesied with no contemporary reference (only 110), or the enthronement of Christ as universal King over the earth is predicted (Chapters 47, 93, 96 - 99).
2. Imprecatory Psalms contain an imprecation or prayer for retributive justice to fall on one's enemy (Chapters 35, 55, 58, 59, 69, 83, 109, 137, 140). These may be justified by remembering that the Israelites were building a political kingdom and, as long as evil men triumphed over them, God's rule was thwarted. The psalmists were concerned primarily with the glory of God, and at the very least, they did put the matter into God's hands for His just dealing. These prayers are actually in the same spirit as the petition "Thy kingdom come" (Matt. 6:10), because the coming of God's kingdom includes the destruction of the wicked (see the note on Psalm 109).
3. Psalms of Ascents or Pilgrim Psalms (Chapters 120 - 134), were sung by pilgrims journeying up to Jerusalem for the three annual feasts of Passover, Pentecost, and Tabernacles.
4. Acrostic Psalms are those in which each verse begins with a consecutive letter of the Hebrew alphabet (Chapters 9, 10, 25, 34, 37, 111, 112, 119, 145). Psalm 119 is in a class by itself with eight verses for each letter of the alphabet.
Superscriptions in the Psalms: The identification of many of the technical words in the superscriptions is dubious. The headings include names for types of psalms ("a psalm"), musical terms ("to the chief musician"), melody indicators ("upon Shoshannim", 45), and liturgical indicators ("for the Sabbath day", 92). Fourteen psalms contain historical superscriptions that give some brief mention of the occasion on which the psalm was written (Chapters 3, 7, 18, 30, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142).
Purpose of the Psalms: The purpose of the psalms was well expressed by David when he instituted hymns in Israel. He appointed the Levites "to record [better: make petition] and to thank and praise the Lord God of Israel" (1 Chron. 16:4). The Book of Psalms is a record of petitions (or laments), thanksgiving, and praise to God by His people. As such it has brought comfort, encouragement, and blessing to God's people throughout the ages. Every human emotion is covered in these hymns of aspiration to God.
Structure" The Book of Psalms is arranged in five books:
Book 1 (Psalms 1-41);
Book 2 (Psalms 42-72);
Book 3 (Psalms 73-89);
Book 4 (Psalms 90-106);
Book 5 (Psalms 107-150).
Each of the first four books concludes with a doxology, while Psalm 150 serves in its entirely as both a doxology for the fifth book and an appropriate conclusion of the entire Psalter The fivefold arrangement has long been recognized, but no explanation for its origin has proved satisfactory. The most common is the early Jewish tradition that judged the five books to be an imitation of the five books of Moses. None to date, however, has satisfactorily enumerated undisputed likenesses between the two sets of books, although some parallels have been found.
We are about to begin one of the most loved books in the Bible. The Psalms have been used at funerals, to comfort those who have lost a loved one and have also, been read for comfort and joy. The most prominent of the penmen, was David. More than 72 of the Psalms are attributed to him. Some of the other penmen are: 12 attributed to Asaph, 12 by the sons of Korah, 2 by Solomon, 1 by Moses, 1 by Ethan and over 40 that the penman is unknown. I believe that many of the unknown are also from David. There are 150 chapters in this book of Psalms. The longest chapter in the Bible is the 119 chapter of Psalms. It contains 176 verses. Some of the Psalms are so personal in nature that you feel as if you are eavesdropping on a conversation the penman had with God. Many of the chapters are instructions for the proper way to worship. There are many lessons to be learned in this book for us today.
Jesus frequently quoted from the book of Psalms. There are well over a hundred quotations in the New Testament (by various penmen), taken from the book of Psalms. The book of Psalms is a book of prophecy, as well. The birth, crucifixion, resurrection, and the second coming of Christ are all spoken of in Psalms.
As in no other of the books, we see a fellowship with the spirit of man and almighty God. As in all of the other Bible studies, we will be looking at the spiritual side of this book. The Christians, as well as the Hebrews, have used the book of Psalms in their worship services. The Hebrews sang from the book of Psalms as they entered their place of worship. Perhaps, Jesus and the disciples sang from the Psalms after sharing the Passover feast.
Matthew 26:30 "And when they had sung an hymn, they went out into the mount of Olives."
We do know, from the Scripture above, that they sang.
The Psalms are written as poetry. As we said above, the Psalms are prayers and praise toward Almighty God. David wrote the most popular Psalm, the 23rd. Many people have memorized this particular Psalm. In it, we find that Jesus is the great Shepherd, and we believers are His sheep. David makes us aware of the supernatural care that God takes of His sheep. Notice that David calls God Lord in this chapter. Then he goes on to describe the blissful state the man has with His Lord. I won't quote it here and ruin it for the lesson. We will find in this first lesson, actually the message of the entire book. The blessings for those who make God their Lord, and the punishments for those who do not.
Verses 1-6: This wisdom psalm basically functions as an introduction to the entire book of Psalms. Its theme is as big as the whole Bible because it tells of people, paths, and ultimate destinations (for a significant parallel, see Jer. 17:5-8). By two cycles of contrast, Psalm 1 separates all people into their respective spiritual categories:
"Psalm 1": The key word in the Psalm is the word "Blessed". It serves here as a pronouncement upon a man, but a certain kind of man. In essence, the psalm is teaching that the blessed or happy man is the righteous man. The happy man avoids evil influences, deeds, and attitudes (verse 1); he delights in God's Word (verse 2); Therefore, God causes him to prosper (verse 3). On the other hand, the "ungodly" is worth no more than "chaff" (verse 4), and his destiny is judgment (verse 5). Finally, the evaluation by the Lord Himself is described (verse 6). There is an ellipsis which is understood with both clauses in verse 6: "For the Lord knoweth the way of the righteous" [and it will be blessed], "but" [He also knows] "the way of the ungodly" [and it] "shall perish". The psalm forms an appropriate introduction to the Psalter since it sets before the readers the three characters who will figure mostly in the psalms: the righteous, the ungodly and God.
Psalm 1:1 "Blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful."
"Blessed": The word "blessed" means "happy" or "inward joy is theirs" (Matt. 5:3-12). An exclamation of strong emotion, it results from deep reflection on a subject. The psalmist paints a picture of the gravitational pull of evil.
From the perspective of the individual, this is a deep-seated joy and contentment in God; from the perspective of the believing community, it refers to redemptive favor (compare the blessings and cursings of (Deut. 27:11 - 28:6).
"The counsel of the ungodly" refers to advice that encourages people to live evil lives without concern for righteousness or obedience to God (26:4-5; Prov. 4:14). The ungodly move from counsel to walking on the "path" to settling into the "seat" as they embrace an evil way of life.
Just as the Sermon on the Mount began with blessings, we see this book of Psalms begins with blessings. Blessed, in the verse above, is not speaking of a single blessing, but of walking in blessings from God. To be blessed of God means that we are walking in the salvation that Jesus purchased for us with His precious blood. We are walking in the righteousness of Christ. Notice in the statement (the man), this is an individual thing. Though there may be many worldly people living next to this person, he or she has decided not to walk in the counsel of the worldly. This is a deliberate decision on this person's part. This person may be walking alone. The following Scripture describes the walk of the person who decides not to walk in the counsel of the ungodly.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
The word (walketh), means to continually walk. Notice the progression here. At first, he is walking, then he is standing, then last he is sitting. This shows that we must not fellowship with those of unbelief. When you stop and stand, you are giving more time than walking, and sitting requires even more time. The scornful can be either someone who professes belief and feels he is so much better than the average, or it could be those who totally reject Christianity. We would call him an atheist. We need to see in this that fellowshipping with those of unbelief is dangerous. A believer in Christ is cautioned not to fellowship with those of unbelief. Light and darkness cannot prevail in the same place.
2 Corinthians 6:14 "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?"
True happiness comes from fellowship with God, not with the world.
Psalm 1:2 "But his delight [is] in the law of the LORD; and in his law doth he meditate day and night."
"His delight ... in the law": Switching to a positive description, the spiritually "happy" man is characterized by the consistent contemplation and internalization of God's Word for ethical direction and obedience.
The law of the Lord here, means the Word of God (the Bible). To meditate is to think strongly on the matter. We find then, that we are not only to read the Bible, but to think strongly about what it is saying to us. We are to ever keep the teachings of the Bible before us. When we think upon God's Word, the Holy Spirit will teach us of the hidden things of the Word. The more we meditate, the more we know. We will never be able to learn it all, but we can learn more each time we study and think on God's Word. When it says day and night, it is speaking of taking God's Word with us wherever we go. Our waking thoughts are all guided by God's Word. Even in business transactions, we should make our decisions based on God's Word.
Psalm 1:3 "And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."
"Like a tree": Because of the mostly arid terrain of Israel, a lush tree served as a fitting symbol of blessing in the Old Testament. "Planted": Literally "transplanted". Trees do not plant themselves; neither do sinful people transport themselves into God's kingdom. Salvation is His marvelous work of grace (compare Isa. 61:3; Matt. 15:13). Yet, there is genuine responsibility in appropriating the abundant resources of God (compare Jer. 17:8), which lead to eventual productivity.
The image here is of a "tree" nourished by the constant supply of water from the river. The Hebrew word suggests the attributes of strength, stability, and endurance. Supplies of grace drawn from the Word of God are what sustain godly people. They put down roots in scripture and draw strength from it for their lives (Jer. 17:8). Those who are deeply "planted" in God's Word may not be wealthy, but they will be fruitful in God's work, which is true prosperity (92:12-14).
A tree planted by water would be a very strong tree. For a tree to be planted, would indicate that it was not a wild tree. It would be nourished by the water. Water in the Scriptures many times means the Word. We see an example of that in the following Scripture.
Ephesians 5:26 "That he might sanctify and cleanse it with the washing of water by the word,"
Then what this is saying to us, is that if we read and think on the Word of God, we shall be made very strong. This nourishment of the Word of God will make this Christian very strong in the spirit, and will make him or her to be fruit bearers. Christianity is contagious, if you have a good dose yourself, you will give it to others around you as well. You will become a fruit producer.
Matthew 13:23 "But he that received seed into the good ground is he that heareth the word, and understandeth [it]; which also beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty."
We see in the Scripture above, the leaf that shall not wither. This means that it is evergreen. The evergreen symbolizes everlasting life. This person has everlasting life. The prosperity mentioned above is in the soul.
3 John 1:2 "Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth."
Some people cannot handle great wealth. If a person who cannot handle wealth, becomes rich in this world's goods, they might lose their soul. The best policy is in this next Scripture.
Matthew 6:33 "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
The closest walk that most of us have with God, is in the real trials of life. We realize that we are not able to handle a problem on our own, and we reach out to God. If riches would cause me to wander away from God, I do not want riches.
Psalm 1:4 "The ungodly [are] not so: but [are] like the chaff which the wind driveth away."
"The ungodly are not so": This is an abrupt contrast, literally "Not so the wicked!"
"Chaff": A frequent Old Testament word picture from harvest time for what is unsubstantial, without value, and worthy only to be discarded.
We know that the chaff grows with the wheat until harvest time. The chaff is destroyed, and the wheat is carried into the barn. The ungodly live around the godly in this world, but at harvest time there is a separation. The ungodly, like the chaff, are destroyed at harvest time. The ungodly are of no use, just as the chaff is thrown away at harvest.
Psalm 1:5 "Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous."
To "stand in the judgment" of God is a desired outcome here, a symbol of divine approval. "Congregation of the righteous" refers to God's people, those whose faith is reflected by their delight in God's Word (1:2), and who live according to it. In the day of judgment, the wicked will not be left standing with those who love God and strive to obey Him; they will be separated and sentenced to eternal punishment.
"Therefore ... not stand": "Therefore" introduces the strong conclusion that the ungodly will not be approved by God's judgment.
At harvest time, we shall all appear at the judgement seat of Christ. The ungodly shall be cast into the lake of fire and the believers in Christ shall reign with Him. How wonderful to stand before Jesus and hear Him say: "Well done thy good and faithful servant". How terrible for the ungodly who will hear Him say, Get away from me, I never knew you. We stand or fall by the judgement of Jesus. The ungodly will fall at this judgement. Heaven is for the believers in Christ. There will be no ungodly in heaven.
Psalm 1:6 "For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish."
"The Lord knoweth": This is far more than recognition; the Lord "knows" everything. In this context, the reference is to personal intimacy and involvement with His righteous ones (Matt. 7:23; 2 Tim. 2:19).
"The way of": The repetition of this phrase picks up on the "path" imagery so characteristic of this psalm. It refers to one's total course of life, i.e., lifestyle. Here these two courses arrive at the ways of life and death (as in Deut. 30:19; Jer. 21:8; Matt. 7:13-14).
The righteous carves his name upon the rock, but the wicked writes his remembrance in the wind. The righteous man plows furrows of earth and sows, and has a harvest here, which shall never be fully reaped until he enters the enjoyments of eternity. But as for the wicked, he plows the sea, and though there may seem to be a shining trail behind his keel, yet the waves shall pass over it, and the place that knew him shall know him no more forever" (Charles Spurgeon).
"Shall perish": One day the wicked person's way will end in ruin; a new order is coming and it will be a righteous order. So, Psalm 1 begins with the "blessed" and ends with those who "perish" (compare Psalms 9:5-6; 112:10).
There is the broad way which leads to destruction, but there is also the narrow way of righteousness which leads to eternal life in Christ. The righteous have their names written in the Lamb's book of life. We, by our own free will, choose eternal life or death. The way we choose to follow on this earth determines the outcome. The righteous are made righteous in the sight of God, when we accept Jesus Christ as our Lord and Savior. Our own righteousness was as filthy rags, until we washed in the blood of the Lamb and took on His righteousness. God knows even the thoughts of your heart. God knew from the foundation of the earth. He did not, foreordain, but foreknew.
Psalm 1 Questions
1. Who wrote most of the Psalms?
2. Name 3 others who wrote at least one Psalm.
3. Who does the author believe that some of the Psalms, not attributed to a specific penman, were written by?
4. What is the longest chapter in the Bible?
5. How many verses does it contain?
6. Many of the Psalms are giving instructions for the proper way to do what?
7. How many quotes from Psalms are there in the New Testament?
8. What things cause the book of Psalms to be known as a prophetic book?
9. Who used the book of Psalms in their worship services?
10. What is the most popular Psalm?
11. Blessed is the man that walketh not in the counsel of the _____________.
12. Nor standeth in the way of ___________.
13. Nor sitteth in the seat of the _____________.
14. What is blessed, in verse one, really speaking of?
15. What does the statement, (the man) indicate to us?
16. What does Galatians chapter 2 verse 20 tell us about the Christian walk?
17. What does walketh mean?
18. Who can these scornful be?
19. What does 2 Corinthians 6:14 tell us about fellowship?
20. What is the law of the Lord?
21. What does meditate mean?
22. What does the statement (day and night), mean here?
23. The person who delights in the Lord is compared to what in verse 3?
24. What nourishes the tree?
25. What does the water symbolize?
26. If we read the Bible and think on the Word, what will happen to us?
27. What is the fruit spoken of in verse 3?
28. What is meant by the leaf not withering?
29. What type of prosperity is verse 3 speaking of?
30. What are the ungodly like in verse 4?
31. Who will not stand in the judgement?
32. What do the Christians hope to hear the Lord Jesus say, when we stand before Him?
33. Who knows the ways of the righteous?
34. What will happen to the ungodly?
Psalm 2: Psalm 2 is attributed to David (in Acts 4:25), and is called the second psalm (in Acts 13:33). The introductory rhetorical question, "Why do the heathen rage" (verse 1), is shown in the following verses to be a question of incredulity: Why do the nations attack God's anointed king when their attack is doomed to failure? Historically, "his Anointed" (verse 2), referred to David or to any of his descendants who were experiencing opposition (compare 1 Sam. 24:6); prophetically, it refers to the Messiah who, as Son of David, also experienced opposition (Acts 4:25-27). The fact that God "shall laugh (verse 4), at the world's opposition to the Anointed One presages their calamity because the Lord has installed His "King upon ... Zion" (verse 6). And adopted Him as His "Son"; therefore, the nations may be taken as an "inheritance" at the son's request (verse 8). Every Davidic ruler was an adopted son (2 Sam. 7:14), but the real significance of the promise is fulfilled only in Christ, the eternal Son of God (Acts 13:33; Heb. 1:5; 5:5). The wise alternative is to submit to this Son (verses 10-12).
Verses 1-12: Sometimes Psalm 2 is said to share with Psalm 1 in the role of introducing the Psalter (compare "blessed" in 1:1 and 2:12). Also, it seems that which the function of Psalm 1 is to disclose the two different "ways" for individuals, Psalm 2 follows up with its application to nations. This psalm is normally termed "royal" and has had a long history of messianic interpretation. Although it has no title, it seems to bear the imprint of David's hand. As such, it fluidly moves from the lesser David through the Davidic dynasty to the Greater David, Jesus Christ. Psalm 2 progressively shines its poetic spotlight on 4 vivid scenes relating to the mutiny of mankind against God
Psalm 2:1 "Why do the heathen rage, and the people imagine a vain thing?"
"Why" sets the tone of the psalm, one of astonishment at the senseless rejection of God's rule. This psalm is meant to be read in connection with Psalm 110, fulfilled both in David's time and at the time of the people's rejection of the Messiah (Acts 4:25-26). "Imagine" communicates the activities of a people who complain and are discontent.
"Imagine a vain thing": This is the irony of man's depravity, devising, conspiring, and scheming emptiness (compare Psalm 38:12; Prov. 24:2; Isa. 59:3, 13).
All who were not followers of God were thought of as heathen. At the time this was written, if you were not an Israelite, you were thought of as a heathen. Today it is according to who is speaking. The Arabs believe all people besides them are heathen. The Christians believe that those who have totally rejected Jesus as their Savior and Lord are heathen. The list could go on and on. In all of the lessons we have done, the idea is to apply these Scriptures to our present circumstance.
I believe that, even though the penman of this Psalm was speaking of some local problem, he was also speaking of all down through the ages when the heathen would rage. Ungodly men and women have never had peace within them. Rage in the Scripture above, means to be tumultuous. Ungodly people believe to settle anything should be through fighting. Most of the things imagined never come about. This Scripture brings to mind the way it will be just before the return of the Lord. Men's hearts failing them, for fear of things that are coming upon the earth. Heathens are really those who have rejected Jesus Christ as Savior. We will see this very thing in the next few verses.
Psalm 2:2 "The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, [saying],"
Against ... against": The nations and peoples, led by their kings and rulers (verse 1), direct their hostility toward the Lord and His anointed one. The consecrated and commissioned mediatorial representative referred to David in a near sense and Messiah, i.e., Christ, in the ultimate sense (compare Acts 4:25-26).
Psalm 2:3 "Let us break their bands asunder, and cast away their cords from us."
Their bands ... their cords": Mutinous mankind, instead of understanding that these are God's love-bonds (Hosea 11:4), view them as yoke bands (Jer. 5:5).
Not only did Herod and Pilate try to do away with Jesus, but even many rulers in our day have gone totally against the teachings of Jesus in the Bible. So many decisions made in the courts of our land are directly opposed to the teachings in the Bible. We can look back and point a finger at the people involved in the crucifixion and total rejection of Jesus nearly 2000 years ago. But I say, where are our leaders who will stand up for the Lord Jesus Christ today? Are we a nation of God fearing people, or have we compromised too? This chapter of Psalms is a prophetic chapter. This is all about Jesus Christ the Lord (Messiah). To look back to verse one and connect it to this; the entire world who do not know God, are raging and imagining bad things about God.
Verse 3 above says it all. Worldly people do not want to serve a holy God. One more very important thing to notice is that, these rulers and counsel [set themselves] against the Lord. God has given us a free will to serve Him or to turn against Him. They have chosen to turn against Him. Ungodly leaders have a tendency to have ungodly subjects. When people are not subject to God, they have no morals, and the whole society turns to evil. This seems to me to be what this above Scripture is saying. Pornography, filthy books and movies, homosexuality, lesbianism, incest, drugs, and alcohol are all products of a society out of fellowship with God. Who will stand up and say, it is enough? We must repent and serve God.
Psalm 2:4 "He that sitteth in the heavens shall laugh: the Lord shall have them in derision."
God laughs at the very idea that people think they can oppose His will (37:13).
All of man's power is as nothing with Almighty God. Even the next breath that we take, is by permission from Almighty God. The Father has given this power to Jesus Christ.
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" " And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
For a mere human being to come against the Father or His Son is absurd. God does not even bother to try to straighten them out, He just laughs that they would be so foolish. To have them in derision, means He would laugh them to scorn. To reject Jesus (God's Son), seals your doom. This is one thing God will not forgive.
Psalm 2:5 "Then shall he speak unto them in his wrath, and vex them in his sore displeasure."
"Then": After mocking them with the laughter of divine contempt, God speaks and acts from His perfectly balanced anger.
There is a time when God's wrath will come into His face. Then it is too late. God is patient as we read above, but there is a time, when He will speak in His wrath. What a terrible thing to feel the wrath of God. Believers in the Lord Jesus Christ will be saved from the wrath to come.
Romans 5:9 "Much more then, being now justified by his blood, we shall be saved from wrath through him."
The word vex in this instance, means to tremble. It would certainly be the time to tremble, if the wrath of God was vented against you. We know that the soldiers which came to get Jesus fell backwards just at Jesus answering them. The power in the voice of God is beyond our understanding. The voice of God speaking to the children of Israel from the mountain, frightened them so that they begged Moses to talk to God for them. God was not even angry then. Think how unbelievably frightening the voice of God would be, if He were angry.
Psalm 2:6 "Yet have I set my king upon my holy hill of Zion."
"Have I set": their puny challenge (verse 3), is answered by this powerful pronouncement. It's as good as done: His king will be enthroned on Jerusalem's most prominent hill.
God will put whoever He wants to in authority, anytime He wants to. No power on earth can keep Him from doing what He wishes. This is possibly, looking forward to Jesus Christ who will be Lord of lords and King of kings. Zion is symbolic of the church of the Lord Jesus Christ. Jesus is not only King, but Lord as well. Of course there is a literal Zion, but I believe this is speaking of His church.
Psalm 2:7 "I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee."
"I will declare the decree": The installed mediator now recites the Lord's previously issued enthronement ordinance.
"Thou art my Son": This recalls (2 Sam. 7:8-16), as the basis for the Davidic king. It is also the only Old Testament reference to the Father/Son relationship in the Trinity, a relationship decreed in eternity past and demonstrated in the incarnation, thus a major part of the New Testament.
"This day have I begotten thee": He expresses the privileges of relationship, with its prophetic application to the Son, Messiah. This verse is quoted in the New Testament with reference to the birth of Jesus (Heb. 1:5-6), and also to His resurrection (Acts 13:33-34), as the earthly affirmations.
When was Jesus "begotten"? Answering this question involves understanding the meaning here of the word "day". As God lives beyond time, He cannot be limited to a 24-hour period. This word means an eternal day. Jesus did not become the Son of God at a point in time; rather He has eternally been in the process of being generated as the Son in God's eternal day. There has never been a time when Christ was not the Son of God. On several occasions during His ministry on earth, the Sonship of Christ was particularly emphasized, in the Incarnation (Luke 1:35), in the Baptism (Matt. 3:17), and in the Resurrection (Rom. 1:4). These events did not make Christ the Son of God, but only proved that He already was. As the Christian thinks of the present ministry of Christ, he recognizes this also as an opportunity to appreciate Christ's unique relationship with the Father (Heb. 1:1-4; compare John 1:51).
This leaves absolutely no doubt at all that this is speaking of the Lord Jesus. Just as the voice came from the heavens at Jesus' baptism, and said, "This is my beloved Son", we see Jesus here as King.
Matthew 3:17 "And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased."
We can also look at the voice from the heavens at the transfiguration.
Matthew 17:5 "While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him."
Psalm 2:8 "Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession."
A very small part of the heathen was the inheritance of David, and therefore the Messiah only can be spoken of in this verse. Before Messiah "all kings" were to "fall down; all nations to do him service" (Psalm 72:11; compare Isa. 49:22; 60:3-4; Matt. 28:19).
"And the uttermost parts of the earth for thy possession": The whole world, not only the Jewish nation, but the Gentiles also, as this phrase is almost universally used in the Old Testament (as Psalm 19:4; 22:28; 46:10; 65:5; Isa. 40:28; 45:22). And so, these words declare the great amplitude of the kingdom of the Messiah.
We see in this, the power and authority that Jesus has. All of the inhabitants of the earth have been bought and paid for by the precious blood of Jesus Christ (God's Anointed). The Scripture from (Philippians 2:10), leaves no doubt how far reaching this power and authority of Jesus is. What Adam and Eve lost in the Garden of Eden, Jesus purchased back on the cross. Whether we know Jesus as our Savior and Lord or not, we are His property. He can either save us, or condemn us to an eternity in hell when we stand before him on judgement day. Jesus is the Judge. We are His creation and He purchased us with His blood at Calvary.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
Jesus made salvation available to all mankind. Not all will accept the salvation He offered.
1 Corinthians 10:26 "For the earth [is] the Lord's, and the fullness thereof."
Psalm 2:9 "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel."
"Thou shalt ... thou shalt": The supreme sovereignty of "the King of kings" is pictured in its subjugation might. The shepherd's "rod" and the king's scepter" are the same word in the original. Shepherding and kingly imagery often merged in ancient Near Eastern thought (compare Micah 7:14).
"Rod of iron" is the scepter that represents kingship, iron being symbolic of strength (Rev. 2:26-27; 19:15). The phrase "dash them in pieces like a potter's vessel" illustrates the strength of the king over the nations; in comparison to him, they are like fragile pottery.
One of the reasons the Jews did not accept Jesus as Messiah, was because they were expecting a mighty warrior such as David, who would conquer their enemies for them. Jesus, when He comes back to the earth this time to reign for the 1000 years, will be that Lord and Master that they were looking for then. His rule will be absolute. Those who do not do the will of God will be destroyed. The Potter has power to destroy His creation, if it is not pleasing unto Him. I believe this Scripture above just shows His absolute rule.
Verses 10-12: The tone of these verses is surprising. Instead of immediate judgment, the Lord and His Anointed mercifully provide an opportunity for repentance. Five commands place responsibility on mutinous mankind.
Psalm 2:10 "Be wise now therefore, O ye kings: be instructed, ye judges of the earth."
"Be wise ... be instructed" are favorite words in wisdom literature. Kings should act prudently and with discretion. This begins with reverencing God and submitting to His authority.
Psalm 2:11 "Serve the LORD with fear, and rejoice with trembling."
If ye will not serve him (i.e. honor and obey him), from love, do it from fear. "The fear of the Lord is the beginning of wisdom" (Psalm 111:10). And rejoice. Do not be content with "fear". Go on from fear to love, and so to joy.
"Rejoice": Do not esteem his yoke your dishonor and grievance. But know that it is a greater glory and happiness to be the subjects of this King, than to be emperors of the greatest empire. And accordingly rejoice in it, and bless God for this inestimable grace and benefit.
With "trembling": Not with a fearful looking for of judgment, but with modesty and humility. In which sense this word, when joined with "fear" as here, is used (Phil. 2:12), and stands opposed to pride, haughtiness, and arrogance. Men should so rejoice in Christ as to have no confidence in the flesh, or assume any degree of glory to themselves. Or have any rejoicing in themselves, but wholly in Christ, giving all the glory of what they have to him.
We see from this that to fear the Lord is the beginning of Wisdom. The kings and judges of this world are subject to a higher Power. They may rule over the little people on the earth, but there is someone higher than they are. All mankind, whether kings or judges, or presidents, or any other holders of high office in the earth, must answer to Almighty God. To fear God, is the only fear we are to have. This fear is more of a reverence. When we fear Him enough to serve Him, there will be a rejoicing that will come with knowing we are saved. Even though we rejoice at knowing we are saved, there is a fearful awareness of His power and greatness.
Psalm 2:12 "Kiss the Son, lest he be angry, and ye perish [from] the way, when his wrath is kindled but a little. Blessed [are] all they that put their trust in him."
"Kiss the Son": This symbolic act would indicate allegiance and submission (compare 1 Sam. 10:1; 1 Kings 19:18). The word for "Son" here is not the Hebrew word for "son" that was used in verse 7, but rather its Aramaic counterpart (compare Dan. 7:13), which is a term that would especially be suitable for these commands being addressed to "nations" (verse 1).
"Perish from the way": These words pick up the major burden (of Psalm 1).
To kiss the Son, is an acceptance of Him for who He is. Abraham had faith, and his faith was counted to him as righteousness. We also find that without faith, it is impossible to please God. There is only one Way to everlasting life, and that is through faith in Jesus Christ. We read in Jesus' own words:
John 14:6 "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me."
We must also note that in the verse above, it speaks of trust. I believe that a mature Christian, who has been acting in faith, will get to the point of resting in Jesus that can only be attained by trusting the lord in every aspect of their lives. To trust means, I have absolute confidence in the actions of God in my behalf.
Psalm 2 Questions
1. Who does verse 1 say rages?
2. What else do they do?
3. Who do the Arabs believe are heathen?
4. Who did the Israelites (when this was written), believe were heathen?
5. Who do the Christians believe are heathen?
6. What does rage, in the Scripture, mean?
7. What is the state of mind of the worldly, just before the Lord comes back?
8. The kings of the earth set themselves against whom?
9. Who were 2 specific people who tried to do away with Jesus?
10. How do those in authority today come against Jesus?
11. What question does the author ask rulers of our day?
12. What one word describes the message in chapter 2?
13. Ungodly leaders have a tendency to have ________ subjects.
14. Name a few things that are products of a society out of fellowship with God.
15. What does verse 4 say God is doing?
16. What makes it possible for us to take our next breath?
17. What does (have them in derision) mean?
18. Who will not feel the wrath of God?
19. What happened to the soldiers who came for Jesus, when He answered their question?
20. Who can God put in authority?
21. What is Zion symbolic of?
22. Name 2 times when a voice came from heaven and said; This is my beloved Son.
23. Who did Jesus buy and pay for at Calvary?
24. What does 1 Timothy chapter 4 verse 10 mean?
25. What was one of the reasons the Jews did not accept Jesus as their Messiah?
26. How are we to serve the Lord?
27. Who must earthly judges and kings answer to?
28. What is meant by (kiss the Son)?
29. Who is the Way?
A Psalm of David, when he fled from Absalom his son.
"Psalm 3": The historical background to the psalm is described (in 2 Sam. chapters 15-18). Though David petitioned (in verse 7), Arise, O Lord; save me", it is clear from (2 Sam. 15:32-37), that David shrewdly sent his friend Hushai back to Jerusalem to deceive Absalom. David used means but trusted only in God.
Verses 1-8: This psalm intermingles both lament and confidence. In its sweeping scope, it becomes a pattern for praise, peace and prayer amidst pressure. As it unfolds through 3 interrelated historical phenomena, David shares his theological "secret" of having assurance in the face of adversity.
The first of 73 psalms attributed to David by superscription. Further information connects its occasion with the Absalom episode (2 Sam. chapters 15-18), although many of its features are more descriptive of persecution in general.
Verses 1-2" "Increased ... many ... many": The psalmist begins on a low note with his multiplied miseries.
Psalm 3:1 "LORD, how are they increased that trouble me! Many [are] they that rise up against me."
He might well say so, for the party that sought his ruin was very numerous and very formidable. Absalom his son had stolen away the hearts of the generality of the people, and was at the head of them. Ahithophel, his counsellor, sought his ruin. Shimei, with others of his enemies, reproached him as utterly forsaken of God. While many of his friends, undoubtedly, trembled for his safety, and, had Ahithophel's advice been followed, his ruin, morally speaking, would have been unavoidable. No wonder then that he was in great trouble, as he certainly was in great danger. But in the midst of it he takes the right method, and has recourse to God, his strong helper. As he went up the Mount of Olives, with his head covered and barefoot, he wept and prayed, wept and believed, and God heard him from his holy habitation.
This Psalm was sometimes called THE MORNING HYMN, or A MORNING PRAYER. We know the sadness in David's heart when he fled from his own son. This is a similar feeling that the Lord Jesus felt when the Hebrews turned against Him. Many believers in Christ in our day, feel those we thought to be friends, hating us. The sorrow we see David feeling here, is felt by many of us who have made an unshakeable stand for the Lord Jesus. As we said, part of the sadness from David, was that his own flesh and blood was trying to kill him and take over.
As I have said in previous lessons, we must find the application of this Scripture to our lives today, for it to be of help to us. Today in our society, you can easily alienate those around you by professing your Christian faith. It is not a popular thing to be a true believer in the Word of God. If you carry your Bible with you, you are called a Bible toting so and so. If you read your Bible on a regular basis, you are thought of as a fanatic. Praise God! I am a fanatic for Jesus.
The statement above, made by David, was true. Many people sided with Absalom against David. The majority sided against Jesus also. The majority of people around the world today are not true believers.
2 Timothy says [having a form of godliness, but denying the power thereof].
David asked: How can this be? We also ask, LORD, how can this be? The first thing we must remember is that, Jesus won the battle at Calvary. We are still in this world, but we are not of this world. The only battle that we are to fight is the good fight of faith. Though the world seems to be coming apart around us, look up, for our redemption draweth nigh.
Verses 2-3: No help for him ... but thou ... a shield for me": There is a strong contrast between the allegation and the psalmist's assurance. David's attitude and outlook embraces the theology that Paul summarized (in Rom. 8:31). Psalm 3 also introduces Divine Warrior language (compare Exodus chapter 15 as a background).
Psalm 3:2 "Many [there be] which say of my soul, [There is] no help for him in God. Selah."
An active believer, the more he is beaten off away from God, either by the rebukes of providence, or the reproaches of enemies, the faster hold he will take, and the closer will he cleave to him. A child of God startles at the very thought of despairing of help in God. See what God is to his people, what he will be, what they have found in him, what David found in him.
"Selah": Here signifies a lifting up of the voice, to cause us to consider the sentence as a thing of great importance.
The condition of a man's soul is known only by him and God. Others may speculate, but only he and God know whether he is right with God or not. So many times, it is easy to look at another and say he isn't saved, because he has committed sin. This was the case with these accusing David. They were reminding him of his sin with Bath-sheba. They were saying God had not forgiven him. Many today try to bring up sins in a person's life that are already forgotten by God. When you are saved, your sins are washed away by the blood of the Lamb. You or anyone else, are not to go back and drag them up again. Only you and God know if you were truly repentant or not. No one, then or now, can judge another. God is the Judge of all.
"Selah": The Amplified Bible adds "pause and calmly think about that" to each verse where "Selah" appears. When we see the word in a psalm or (in Habakkuk 3), we should pause to carefully weigh the meaning of what we have just read or heard, lifting up our hearts in praise to God for His great truths.
Psalm 3:3 "But thou, O LORD, [art] a shield for me; my glory, and the lifter up of mine head."
"The lifter up of mine head" could be translated "raises my head high", a testimony to the encouragement God provides (9:13; 27:6). The dejection David felt when he looked at his circumstances stands in sharp contrast.
All who believe in the Lord Jesus Christ, have the Lord for their shield. We are told to take the shield of faith to fight the devil.
Ephesians 6:16 "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."
David is expressing his faith in the Lord to protect him. We know, that without faith, it is impossible to please God. We must have faith to be counted righteous in God's sight. The word translated shield here, could have just as easily been translated protector or buckler. This means then, that this was not just a covering for the chest area, but for his entire being. The word glory could have also been translated splendor. (Lifter up of mine head), shows that God will even yet elevate David back to his former glory. Looking at this from the standpoint of the Christian: We see God is our protector, we are saved by His grace and not by our works. Jesus Christ will come back to this earth to reign as King of kings and Lord of lords for 1000 years. Jesus brings Christians with Him, who will reign with Him as His subordinates. Jesus Christ is the lifter of the Christian's head.
Psalm 3:4 "I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah."
"His holy hill" refers to Jerusalem, the place where God installed both the Ark and David as king, the earthly symbol on His throne, His covenant (2:6). The hill was a place where God's glory resided in a unique way. Still, David knew that God's glorious presence in this holy place did not mean He was inaccessible, unconcerned, or absent. God always hears the cries of His people (4:3).
We can see from this that, David cried out in prayer. The effectual fervent prayer of a righteous man availeth much. We are told in the Scriptures that God knows the desires of our heart even before we ask. Just the same, God hears and answers quicker, it seems, when we cry out in anguish to Him. God came to the rescue of the Israelites in Egypt, because He heard their cries. A very good example of calling out to God in prayer is the following Scripture (in 2 Sam).
2 Samuel 22:7 "In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry [did enter] into his ears."
How beautiful it is for God to hear our prayer and answer! An answered prayer is a joy indeed.
Psalm 3:5 "I laid me down and slept; I awaked; for the LORD sustained me."
"I laid me down and slept": Since God is known for His sustaining protection, David could relax in the most trying of circumstances.
We see in the fact that David slept, that he had every confidence in the LORD. He knew that he had done all he could, when he prayed. He also believed that God had protected him and answered his prayer. This sleep was not a fitful sleep, but total rest. David knew that his safety was in Almighty God, not in the armies. Remember the protection that David had previously known when Saul was trying to kill him. God protected him from Saul, and God protected David from Absalom. The question that I would like to ask my Christian friends is, do we have that much confidence in God? Can we lie down at night and rest, knowing that God's protection is upon us? Is it God we do not have confidence in, or is it guilt that causes us to doubt? I have said before that, trust is a state beyond faith. We must learn to trust God in our affairs.
Psalm 3:6 "I will not be afraid of ten thousands of people, that have set [themselves] against me round about."
David was a man of courage from his youth. The instances of his attacking the lion and the bear, when he kept his father's sheep, his engaging with Goliath, and his military exploits, show it. And though there were now many thousands up in arms against him, and his own son at the head of them; all the tribes of Israel were revolting from him, and he was only attended with a few of his friends, yet he was not dismayed. For that he refers to this insurrection appears by what follows.
Leviticus 26:8 "And five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword."
You see, one, with God is a majority. We have nothing to fear, if God is on our side.
Psalms 91:5-7 "Thou shalt not be afraid for the terror by night; [nor] for the arrow [that] flieth by day;" "[Nor] for the pestilence [that] walketh in darkness; [nor] for the destruction [that] wasteth at noonday." "A thousand shall fall at thy side, and ten thousand at thy right hand; [but] it shall not come nigh thee."
We are also told, that the fearful and unbelievers will be lost.
Revelation 21:8 "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death."
To be saved we must have faith in God. Our faith will be counted unto us as righteousness. Our faith and trust must be in Jesus Christ, who is the author and finisher of our faith.
Psalm 3:7 "Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies [upon] the cheek bone; thou hast broken the teeth of the ungodly."
"Arise, O Lord": This is a battle cry for God to engage the enemy and defend His soldiers (compare Num. 10:35; Psalm 68:1).
Save me, is the cry of all mankind. Jesus is the Savior of the world. He is the Savior of all who will believe. We see, in this Scripture above, that the enemies of David have been rendered helpless to harm him (broken the teeth of the ungodly). Notice David did not render his enemies harmless, God did. All believers need to remember that Satan was defeated by the LORD Jesus Christ on the cross at Calvary. Jesus won the victory for us. All we have to do is stand against the devil, and he will flee from us. The word (arise), could mean many things, but I believe it indicates Jesus rising from the grave. We are assured of life after death, because Jesus arose from the grave. O, death, where is thy sting?
Psalm 3:8 "Salvation [belongeth] unto the LORD: thy blessing [is] upon thy people. Selah."
"Salvation belongeth unto the Lord": This is a broad-sweeping, all-inclusive deliverance, whether in the temporal or eternal realm.
Jesus Christ our Lord is Salvation for all who will believe. In the first verse (of chapter 1 of Psalms), we read of blessings. There is only one way to obtain salvation.
Romans 10:9-10 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
We could work every day of our life and still not be saved. Salvation is by the free gift of the grace of God. We were actually purchased by the precious blood of the LORD Jesus Christ. He was our atonement in full, there is no more to pay. All mankind has their own free will to receive Jesus as our Savior, or to deny Him and be lost. Each individual is a free moral agent. We can choose life through belief in Jesus, or death by denying Him. He came to save all, but only those who accept Him belong to Him. We find in the next Scripture that Jesus prays for His own.
John 17:9 "I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine."
In some glorious way, God has called us by His grace, justified us by the blood of Jesus, and quickened us by His Spirit. God blesses whom He will. I often compare the calling of God to a young man seeking a wife. He calls her, sometimes several times, it is up to her to answer that call. All believers in Christ are His bride
Psalm 3 Questions
1. Who wrote this Psalm?
2. Who was David fleeing from in this chapter?
3. What were 2 names this 3rd Psalm was known by?
4. What was possibly the greatest sadness David felt in his flight?
5. What is an easy way to alienate worldly friends today?
6. If you read your Bible on a regular basis, you are called what?
7. Did Absalom have any followers?
8. What is the only fight Christians should fight?
9. The condition of a man's soul is known only by whom?
10. What are some of the things people believe that Selah means?
11. What sin of David's were they reminding David of?
12. What happens to our sins, when we are saved?
13. What is God to David in verse 3?
14. Who is the Christian's shield?
15. What are 2 other things that the word here translated shield, could have been translated?
16. Shield was not just a covering for the chest, but in fact what?
17. What was another word that could have been used instead of glory?
18. What does (lifter up of mine head) mean to David?
19. Who is the lifter of the Christian's head?
20. The effectual fervent prayer of a _____________ ______ availeth much.
21. I laid me down and ______.
22. What message can we get from David sleeping here?
23. David knew his safety was in whom?
24. Do we have as much confidence in God as David did?
25. What is a state beyond faith?
26. How many does Leviticus chapter 26 say that five can chase?
27. What things from chapter 91 of Psalms should we not be afraid of?
28. Who does Revelation chapter 21 say shall have their part in the lake of fire?
29. What will be counted unto us as righteousness?
30. What is the cry of all mankind?
31. Who is the Savior of the world?
32. What does (broken the teeth of the ungodly) mean?
33. What is a message that all believers need to remember?
34. What is one of the things arise could mean?
35. _____________ belongeth unto the LORD.
36. What was every Christian purchased with?
37. Who is our atonement?
38. In some glorious way, God has called us by His _________.
To the chief Musician with stringed instruments, A Psalm of David.
Psalm 4. Verse 8 indicates that this psalm is an evening prayer. It may well have been offered on the same occasion as described in the superscription of Psalm 3. "Have mercy upon me", (verse 1), is a cry that David and others echo throughout the Psalter: the pious always petition for God's benevolent attributes to be demonstrated.
Verses 1-8: There are certain similarities between Psalms 3 and 4. For example, the former is sometimes labeled a morning psalm (compare 3:5), while the latter has been called an evening psalm (compare 4:8). In both, David is besieged with suffering, injustice and oppression. Additionally, Psalm 4 also exhibits the changing attitudes of the worshiper in his most difficult circumstances. David's movement will be from anxiety to assurance, as he travels down the road of prayer and trust in God. At the end of yet another day of pressure, pain, and persecution, David engages in 3 conversations which ultimately lead to a point of blessed relaxation:
Psalm 4 introduces the first of 55 assignments to the master, director or chief overseer of worship services in its title. Further instruction is given in the direction "on stringed instruments". The chief musician, therefore, was to lead the great choir and the string portion of the orchestra in this celebration of worship.
Psalm 4:1″ Hear me when I call, O God of my righteousness: thou hast enlarged me [when I was] in distress; have mercy upon me, and hear my prayer."
"O God of my righteousness": The ultimate basis for divine intervention resides in God, not in the psalmist. On union with God's righteousness based on His mercy (see Jer. 23:6; compare 1 Cor. 1:30).
"Distress": This is an important word for trying circumstances in the psalms. It pictures the psalmist's plight as being in straits, i.e., painfully restricted. Here his testimony to God's historical salvation, "thou hast enlarged me"; conveys the picture that his Lord had provided space or room for him.
The chief musician was the director of music in the sanctuary. We will find that David had set one person over the music in the sanctuary in the following verses.
1 Chronicles 6:31-32 "And these [are they] whom David set over the service of song in the house of the LORD, after that the ark had rest." "And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and [then] they waited on their office according to their order."
The word Neginoth means instrumental music, or stringed instruments. It can be extended to mean a poem set to music. We know that the desire of the believer in Christ is to be a sweet sound in His ear. Singing and soft music, soothes the troubled soul. We know also, that Saul had called for David to sing and play for him. This is the very way David had gotten into the house of Saul. The word that was translated chief musician, is thought by some to mean [unto the end], which would indicate this was actually addressed to Christ. It really does not matter to whom it is addressed. The prayer is to God.
David is definitely calling to God, when he says: Hear me when I call. David is saying: You helped me before, help me now. We have all prayed along these lines at one time or another. Wonder why we think that God will not hear our prayers? David is not alone in crying for mercy either. Mercy is unmerited favor. Just like David, we may not deserve God's help, but He will help us anyhow, when we pray to Him. Notice in this also, that David says his righteousness is from God. Remember, we were not righteous until Jesus took our sin on His body and clothed us instead with His righteousness. Our righteousness was as filthy rags, but now our righteousness is in Jesus. We need to see also, that David thanked Him for answering earlier prayers, while he is asking for this prayer to be answered. God wants to hear us say that He was the One who brought the last victory to us. Praise God every chance you get. He likes to hear it. Do we truly believe that God answers prayer? Then pray and believe, and you shall have what you ask.
Verses 2-3: God's agenda for David (verse 3), is radically contrasted with that of his enemies (verse 2). The term for "godly" or "pious" in the Old Testament is above all else indicating a person blessed by God's grace.
Psalm 4:2 "O ye sons of men, how long [will ye turn] my glory into shame? [how long] will ye love vanity, [and] seek after leasing? Selah."
The problem above is they are sons of men. These are men who have not been grafted into the family of God, and become sons of God. This would be worldly men who have their thoughts stayed upon things of this world. This really is the condition of our world today. (2 Tim. 3:2-4), describes these people exactly. They have no time for God. Let us see who are the sons of God? Let's look at two Scriptures that show us that all believers in Christ are sons of God.
Romans 8:15 "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."
Galatians 4:6 "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father."
Until a person, male or female, receives Jesus Christ as their Savior and becomes a son of God, they will do all sorts of things that shame God. Leasing means falsehood in this Scripture. This could mean a lot of things. They are a liar, or perhaps they are seeking false gods. It could even be both. "Love vanity", just means loving this world and all things in it.
Psalm 4:3 "But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him."
It is the privilege of true and heroic natures to rise to a consciousness of their strength and dignity in the hour of peril, and when the victims of unjust persecution. Besides his innate greatness, David has a grandeur and dignity, derived from his deep sense of the covenant between God and His anointed, and his own imperfect but sincere endeavor to act worthily the part of God's vice-regent on earth. His selection by Jehovah is an unanswerable reply to his calumniators, and the surest proof of his own uprightness.
"Hath set apart": That is, has distinguished or honored. So rightly the LXX and Vulgate; the Hebrew word occurs in (Exodus 8:22; 9:4; 11:7). Of severance between Israel and Egypt (Compare Psalm 17:7).
"Godly": Hebrew [chasîd], properly, graced or gracious, according as it is used of Israel or of the God of Israel. The covenant relationship is more prominent in the word than a moral excellence, though this is presupposed. (See Psalm 1:5), where the word appears to be defined. There is a difficulty in the construction: lô (to him) may go either with the verb or the object. By comparison with (Psalm 17:7), we take it with the latter. LXX, "his holy one."
The following two Scriptures say exactly what I want to say about this Scripture above.
1 Peter 2:9 "But ye [are] a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light:"
Revelation 17:14 "These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful."
How wonderful to be the called of God, and to have answered that call. We believers in Christ have been given the authority to pray to the Father in Jesus' name. God hears and answers our prayers, when we ask in Jesus' name.
John 14:13 "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son."
Psalm 4:4 "Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah."
"Stand in awe and sin not": In this context, the admonition means to tremble or shake in the fear of the Lord so as not to sin (compare Isa. 32:10-11; Hab. 3:16). This can be translated "come to your senses" or "be stirred, tremble". Being in this state is not an excuse to surrender to emotions and "sin". Anger and sin do not have to go hand in hand (Eph. 4:26).
To stand in awe is to reverence God. The fear, or reverence of God is the beginning of wisdom. If we truly fear God we will not sin, because we do not want to displease Him. Commune with your own heart means to think in your heart on God. Sometimes, in our bed, is the only quiet time that we can think in our heart about God. Let me give a Scripture that covers "be still".
Psalms 46:10 "Be still, and know that I [am] God: I will be exalted among the heathen, I will be exalted in the earth."
Psalm 4:5 "Offer the sacrifices of righteousness, and put your trust in the LORD."
"Trust": This command reflects the primary word group in the Old Testament for faith-commitment.
Sacrifices of righteousness to me, means making a special effort not to sin, because righteousness pleases God. Our true righteousness, as we discussed earlier, is not being good enough but receiving our righteousness from Jesus Christ. He took our sin and we received His righteousness. Trust is beyond faith. It is resting in Jesus, knowing that He saved you. Trust is knowing in your heart that all is well. We cannot trust in man. Our trust must be in the LORD Jesus Christ. Trust the LORD with all your heart, and He will reward you.
Verses 6-8: The taunting skeptics are cut off by the testimony of the psalmist to his rest because of God's personal blessings.
Psalm 4:6 "[There be] many that say, Who will show us [any] good? LORD, lift thou up the light of thy countenance upon us."
Either,
(1) Of my own followers, who are weary of waiting upon God, and ready to despair. Or rather;
(2) Of mine enemies, and of the body of the people, who were either engaged against him, or at least unconcerned for him, and sought only their own case and advantage.
"Who will show us": Hebrew; make or give us to see? I.e. to enjoy, as this phrase is frequently used, as (Psalm 27:13; 34:12; Eccl. 2:1 3:13).
"Any good": I.e. worldly good, as appears by the opposition of; "Lord, lift thou up the light of thy countenance upon us": And by the explication of it of corn and wine in the next verse. I.e., who will put an end to our present conflicts and troubles, and give us that tranquility and outward happiness which is the only thing that we desire. Withal, he may seem to intimate the reason and motive which induced so many persons to take part against him. Which was their eager desire of honor or worldly advantage, which they promised to themselves by appearing against David (see 1 Sam. 22:7).
Upon us, i.e. upon me and my friends. Give us assurance of thy love and favor to us, and evidence it to us by thy powerful and gracious assistance.
There are two separate thoughts in the verse above. The first part is speaking of those who have not received the LORD as their Savior. They are living in darkness. They believe in only the things that they can see with their physical eyes. The second half of the statement above, is saying, open my eyes that I might see Thee more clearly. Let your Light shine upon us. Jesus is the Light of the world. Those who have received Jesus as Savior, walk in His Light.
John 8:12 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
Notice the contrast in the next Scripture.
John 11:10 "But if a man walk in the night, he stumbleth, because there is no light in him."
If we belong to Jesus, we must walk in His Light.
John 12:35 "Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth."
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
All of these Scriptures mean the same thing. They are all showing the difference in a man who is not saved, that must see everything with his physical eyes, before he will believe. And the saved man who believes, because he sees through the eyes of the spirit.
Psalm 4:7 "Thou hast put gladness in my heart, more than in the time [that] their corn and their wine increased."
Whatsoever thou shalt do with me for the future, as to my outward distresses and concerns, I have, at present, unspeakable pleasure and full satisfaction in the manifestations and testimonies of thy love to and in my soul. Hereby thou hast, many a time, put gladness into my heart. Not only supported and refreshed me, but filled me with joy unspeakable, and therefore this it is which I will still pursue, and which I will seek after, all the days of my life. Observe reader, when God puts grace into the heart, he puts gladness into it. Nor is any joy comparable to that which gracious souls have in the communications of the divine favor. No, not the joy of harvest, even of a plentiful harvest, when the corn and wine greatly increase. This is gladness in the heart, inward, solid, substantial joy. But the mirth of carnal and worldly people is only a flash, a shadow, for even in laughter their hearts are sorrowful (Prov. 14:13).
We see the very same separation in this verse as in the previous verse. The gladness of the unsaved is over physical benefits here on the earth. The gladness of the saved is from within. There may be calamities all around the saved person, and yet they have the joy of the LORD within. There is no greater blessing than having Jesus in our heart. The Bible says we are not like those who have no hope (unsaved). We have hope of the resurrection to eternal life in heaven with Jesus. Life would be miserable, if the only time we could rejoice was when a material blessing came along. Most of the time, we would be down and out. Praise God! I have my joy within, and it does not depend on earthly things.
Psalm 4:8 "I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety."
"Dwell in safety": The word "safety" introduces a play on words by going back to the term "trust" (in verse 5). David evidences a total confidence in God amidst his crisis.
One of the most popular memorized prayers of children begins, "Now I lay me down to sleep". Many adults in our society lay down to sleep, but the cares of this world will not let them sleep. If a person has perfect peace, sleep should come easily. Fear seems to be a way of life today. So many bad crimes occur in the night. We cannot protect ourselves 24 hours a day. We cannot trust society, but we can trust God to watch over us and keep us safe.
Psalms 91:5 "Thou shalt not be afraid for the terror by night; [nor] for the arrow [that] flieth by day;"
When you lie down to sleep, pray that God will watch over you as a Shepherd watches over His sheep. You know we are His sheep. There is a peace that passes understanding. Pray that God will give you that peace that you might sleep.
Philippians 4:7 "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."
Nothing we do keeps us dwelling in safety, only God makes us dwell safely.
Romans 15:33 "Now the God of peace [be] with you all. Amen."
Psalm 4 Questions
1. Who was chapter 4 of Psalms addressed to?
2. Who penned Psalm chapter 4?
3. What was the role of the chief musician?
4. Who set the chief musician in the sanctuary?
5. Who was to build the house of the LORD in Jerusalem?
6. What does Neginoth mean?
7. What 2 things soothes the troubled soul?
8. Why was David called to live in the house of Saul?
9. Who do some people believe this Psalm was addressed to, besides Neginoth?
10. The prayer is to ______.
11. What is mercy?
12. Where did David's righteousness come from?
13. The Christian's righteousness is in whom?
14. Do you truly believe that God answers prayer?
15. What is the real problem in verse 2?
16. What chapter and verse of the Bible describes our generation?
17. What 2 Scriptures show Christians as sons of God?
18. What special name can God's children call Him?
19. What does leasing mean?
20. What does loving vanity really mean?
21. Who are the chosen of God?
22. What 3 other things are the chosen called?
23. In Revelation 17:14, who are with the Lord?
24. What special authority have the believers in Christ been given?
25. What is meant by stand in awe?
26. What is the beginning of wisdom?
27. Why will we not sin, if we truly love God?
28. In our busy lives, when is sometimes the only time we can commune with God in our heart?
29. What goes beyond faith?
30. What is trust?
31. What are the 2 separate thoughts in Psalm 4:6?
32. Who is the Light of the world?
33. Who walk in the Light of Jesus?
34. What cleanses the Christian from all sin?
35. Describe the eyes of the believer.
36. What is the only thing that makes the unbeliever glad?
37. Why does the Christian's joy not depend on earthly things?
38. Why are so many people afraid at night?
To the chief Musician with wind instruments (with flutes), A Psalm of David.
In contrast to Psalm 4, Psalm 5 is a morning psalm (verse 3). The titles "my King" and "my God" (verse 2), are rich with meaning: David, though a king himself, is subject to another; and the Creator-God who made him is his personal God. The rest of the psalm describes the divergent dispositions of God toward the righteous and toward the wicked. The vivid description of David's wicked enemies (verses 9-10), is worthy of Paul's application of it to all lost men (Rom. 3:13).
Whereas the instructions to the worship leader (in Psalm 4), pertain to a stringed accompaniment, Psalm 5 is to be celebrated in community worship with flute accompaniment (compare 1 Sam. 10:5; 1 Kings 1:40; Isa. 30:29).
Psalm 5:1 "Give ear to my words, O LORD, consider my meditation."
"Give ear to my words" is an earnest plea for God to hear the poet's utterances. This command is built upon the word for "ear". It takes its place alongside of parallel requests that God would pay careful attention to the supplicant and his sufferings (Psalms 17:1; 55:1-2).
We see David crying out to God to listen and hear his words. He also says consider my meditation. We must see in this that, there is more than one way to pray.
1 Thessalonians 5:17 "Pray without ceasing."
In the daily functions of one's life, this would seem impossible, but it isn't. This does not mean to keep your eyes closed all day long and speak words in prayer continuously. This is covered in David's words above which says, "consider my meditation". We must have our heart stayed upon God. When God is listening and answering our prayers, many times He is answering the prayer He sees and hears from our heart. We see from the following Scripture that, God answers many prayers even before we speak them.
Isaiah 65:24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear."
This does not, however take the place of the prayer spoken with one's mouth. We are told in the following Scripture, that it is important to speak our prayers.
James 4:2 "Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not."
There is even more ways of praying. Sometimes when we are praying, we do not know the exact words to pray. In this case we stay in a state of prayer and the Spirit prays for us.
Romans 8:26 "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered."
We see in all of this that, God listens to all of our prayers, whether they are uttered or not. We, like David, want to be assured that God listens and answers our prayers.
Psalm 5:2 "Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray."
"My king, and my God": David may have been the anointed theocratic king on earth, but he fully understood that the ultimate king of all Israel and of the whole earth is God. For God's conditional allowance for mediatorial kingship (see 1 Sam. 8:19).
There is a way to pray. We must pray to the Father in the name of Jesus. When David says, my cry, it is an urgent prayer. God hears the cries of His people. Notice in this verse that, David recognizes Him as his King and also recognizes Him as his personal God. Christianity is an individual thing. We must accept Jesus as our personal Savior. He must be our personal King. We must also pray every prayer to Father God. We are not to pray to any of the saints or angels. God alone should be on the receiving end of our prayers.
Psalm 5:3 "My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will look up."
The voice of prayer (compare the notes at Psalm 3:5). Probably he refers here to a general habit of praying in the morning, though he makes a particular reference to his circumstances at that time (compare Psalm 55:17). The psalmist felt, doubtless, that while it was a general duty and privilege to call upon God with the return of each morning, there was a special reason for it in the circumstances in which he then was. See the introduction to the psalm. He was then surrounded by enemies, and was in danger, and it was only in God that he could hope for protection even for a single day. The propriety of looking to God in the morning by prayer commends itself to any reflecting mind. Who knows what a day may bring forth? Who knows what temptations may await him? Who can protect himself from the dangers which may encompass him? Who can enable us to discharge the duties which are incumbent on us every day? Feeble, helpless, sinful, prone to err, in a world of temptation, and surrounded by dangers alike when we see them and when we do not. There is an obvious fitness in looking to God each morning for his guidance and protection; and the resolution of the psalmist here should be the firm purpose of every man.
Notice here, the dedication of David. He says, I will pray in the morning. How in the world could David or any of us, expect to do God's will, if we have not prayed for God's instructions for that day, before we begin? Do we really believe He is our LORD? If we do, we will follow His instructions. The morning is the best time of the day to pray. Give God the first of your day. God knows we are sincere, if we pray before we start our hectic day. Notice also, that this prayer is not to be prayed amiss. This prayer is directed toward God. The disciples prayed in the morning and in the evening. We discovered in our study of the tabernacle, that the smoke (symbolic of prayer), went to heaven early in the morning and in the afternoon. Notice the confidence that David displays when he says, shalt thou hear. Why would he look up? The following Scriptures answer that.
Psalms 121:1-2 "(A Song of degrees). I will lift up mine eyes unto the hills, from whence cometh my help." "My help [cometh] from the LORD, which made heaven and earth."
"Not ... neither ...not ... hatest ... destroy ... abhor": These 3 negatively phrased descriptions follow 3 directly stated affirmations. This reveals God's perfect standard of justice both in principle and in practice.
Psalm 5:4 "For thou [art] not a God that hath pleasure in wickedness: neither shall evil dwell with thee."
Sin, ungodliness; it is contrary to his nature, who is holy, just, and good. And to his will revealed in his law, which is the same with his nature; and sin is a transgression of it. God is so far from taking pleasure in sin, that it is the abominable thing which his righteous soul hates. Though this hinders not his voluntary permission of sin, or his decree of it. Which he has willed, though he does not delight in it, in order to magnify the riches of his grace and mercy in the salvation of his people. Nor is this contrary to the delight and pleasure which he takes in the persons of his elect in Christ, though they are sinners in themselves. And were so when he so loved them as to give his Son for them, and who died for them while they were yet sinners. And when he sends his Spirit to regenerate and sanctify them, and are after conversion guilty of many sins. For, though he delights in their persons, he has no pleasure in their sin. Nor is it consistent with the holiness of his nature to take pleasure in wickedness, let it be committed by whomsoever.
"Neither shall evil dwell with thee": That is, the evil man, who continues in a course of wickedness, and lives and dies in his sins. One who has no communion with God here, nor shall he dwell with him hereafter. But shall be bid to depart from him, whether he be a profane sinner openly, or secretly a wicked professor of religion. The sense of the psalmist is, that since they were evil and wicked men, that were risen up against him, and gave him trouble, he entertained a strong confidence that God would hear him, for himself and his friends, whose cause was righteous. And appear against his enemies, who were wicked and ungodly men. And this he grounded upon the purity and holiness of God.
God is holy. He cannot look upon sin.
1 Peter 1:16 "Because it is written, Be ye holy; for I am holy."
God separates the evil from the good at judgement. There will be no evil in heaven. The wages of sin is death. All have sinned, but Jesus paid the penalty of death for our sin, when he took the sin of the world upon His body on the cross. We deserved to die for our sin, but Jesus became our substitute. There had to be blood shed for sin.
Hebrews 9:22 "And almost all things are by the law purged with blood; and without shedding of blood is no remission."
Jesus shed His blood to make us acceptable to the Father.
Psalm 5:5 "The foolish shall not stand in thy sight: thou hatest all workers of iniquity."
"Workers of iniquity" are those who make a practice of evil (14:4). This is not a reference to occasional sin but to a habitual, unrepentant life of sin.
In Proverbs, we read over and over about the foolish. They are those who do not regard the laws of God highly. We see the statement above ("thou hatest all workers of iniquity"). We know that the angels, who followed Lucifer instead of God, were thrown out of heaven with Lucifer. They made a choice. We also read about the fire and brimstone that fell on Sodom and Gomorrah. Satan did not send the fire, God did. The reason God did this is because they did not like God's plan for families and went to the unnatural use, spoken of in Romans.
Romans 1:26-27 "For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:" "And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet."
People who do not follow God's ways, have been spoken of as belonging to the evil one.
John 8:44 "Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it."
We, who are the family of God, have submitted our will to His will. Total rebellion against God brings His anger. If it continues, you will wind up in hell. Jesus is not just loving and forgiving, but is the Judge of the whole world. You either live for Him, or will hear Him say, Depart from me, I never knew you (Matt. 7:23).
Psalm 5:6 "Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man."
"Leasing": Or, lies; that make it their business to raise and scatter false and defamatory statements and reproaches concerning me; as many did.
"The bloody and deceitful man": David's enemies being such sort of persons, foolish wicked men, proud and haughty, workers of iniquity, liars, bloody and deceitful men. Men that God had an abhorrence of. He therefore hoped and was confident that God would hear his prayers against them, and for himself.
Leasing means falsehood or lying. Abhor means detest. A bloody man would be someone who sheds another's blood. He would be a murderer. A deceitful man lies to benefit himself. God, not Satan, will destroy the wicked. We can see from the following Scripture what the LORD does to these evil people at the end.
Revelation 21:8 "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death."
Psalm 5:7 "But as for me, I will come [into] thy house in the multitude of thy mercy: [and] in thy fear will I worship toward thy holy temple."
"But as for me": The psalmist starkly contrasts himself with his enemies. They are haughty; he is humble.
We notice in this, a deliberate decision by David to worship God. Throughout the Bible, we have seen men decide of their own free will to follow God.
Joshua 24:15 "And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that [were] on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD."
Salvation is an individual thing. Just as David and Joshua decided of their own free will to serve God, we must decide, as well. We cannot have 2 masters. We must either serve God, or serve the devil. Fear (reverence), of the LORD is the beginning of wisdom. Notice that David entered the house of God, by the mercy of God. We enter into fellowship with God through the name and blood of Jesus Christ. The temple curtain (separating God from man), was torn from the top down and opened the way for each of us to fellowship with God. The mercy of God provided our entrance. We, like David, must deliberately seek the house of God and worship there.
Verses 8-9: To man's "hoof" problem, David exposes man's "mouth" problem, with special application to his slick-talking enemies. Proverbs is especially given to exposing the deadliness of mankind's spiritual "hoof" and "mouth" disease, i.e., one's walk and talk. Paul includes these assessments (from Psalm 5:9), in his list of 14 terrible indictments of all mankind (in Rom. 3:13).
Psalm 5:8 "Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face."
"Lead me ... make thy way straight": Disciples are to walk in God's way(s), being obedient to His direction(s) for their lives, yet they are fully dependent upon His grace for responsible progress (compare Psalm 119:1-5, 26-27, 30, 32-33).
Guidance is the main petition of this prayer. The right way, never easy to discern, is even more difficult for the psalmist "because of mine enemies". They lie in wait, to lead astray or do harm. Conflict is constant between those who try to follow God's way and those who prefer to ignore it. "Make thy way straight" asks God to make His will discernible (25:4-5; 27:11; 31:3).
The Shepherd leads His sheep (Christians). The Shepherd is also, the Light. If we are to walk and not stumble, we must walk in the Light that He provides for us.
John 8:12 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
We see a very similar Scripture here.
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
Let Jesus lead you to all truth. If He is to lead, we must follow.
Psalm 5:9 "For [there is] no faithfulness in their mouth; their inward part [is] very wickedness; their throat [is] an open sepulcher; they flatter with their tongue."
"Open sepulcher" depicts the murderous efficiency and deadly results of the words of the psalmist's enemies (Jer. 5:16; Rom. 3:13).
The devil and all his followers are liars. They seek to please their own flesh and not the will of God. The sepulcher is a grave. We see that the sinful are speaking death from their mouths. The sad thing is that, they are not satisfied to be lost themselves, but they try (with flattering words), to draw others into their sin and death.
Verses 10-12: He prays for the just ends of the wicked according to God's revealed standard of Justice (Deut. 25:1), and contrastingly urges those who are regarded as righteous by the Lord's grace to joyfully celebrate His blessings.
Psalm 5:10 "Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee."
Hebrew: Hold them guilty, or condemn and punish them. Or, make them to offend, to wit, in their counsels, as it follows. So as they may either be given up to bad and foolish counsels, or fail in the execution of their wise or crafty counsels. Or make them desolate, as the word is used (Ezek. 6:6 Joel 1:18).
"Let them fall by their own counsels": I.e. make their counsels not only unsuccessful against me, but also destructive to themselves. Or let them fall short of their aims and designs. Or, because of their counsels, which are ungodly and unjust, and so deserve destruction.
"Cast them out": Out of thy land, and from among thy people, whom they either infect or molest by their wicked courses.
"Against thee": Against thy authority and declared will concerning my advancement to the throne; which different Israelites opposed against their own consciences (see 2 Sam. 3:8-10).
The evil ones despising the followers of God are not just in David's time, but even unto the end of the age. Look with me in the following Scriptures describing the end times, and see it is the same.
2 Timothy 3:3 "Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,"
To get the whole picture, read all of chapter 3 of 2nd Timothy. David is saying, vengeance is thine O LORD. We know that Jesus instructed the apostles to shake the dust from their feet, when those of the house would not receive the truth. We also know from the next Scripture; just how severe their punishment will be.
Mark 6:11 "And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city."
To rebel against authority on this earth is bad enough, but to rebel against God brings terrible punishment. Israel was said to rebel against God, because they did not receive Jesus Christ as their Messiah. Not only for them, but to rebel and not receive Jesus as Savior would send any person to hell.
Psalm 5:11 "But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee."
Those that dare rely upon thy word and promise when all human hopes and refuges fail. Which was often the case of David and his followers.
"Rejoice": Let them have cause of great joy from thy love and care of them, and "because thou defendest them", as it follows.
"Thy name": I.e. thy majesty, thy word, and worship, and glory. All which is called God's name in Scripture. David doth not confine his prayer to his party, but prays for all good men, though by their own mistakes. Or other men's cunning devices, some of them might now be in a state of opposition against him.
The joy of the Lord is our strength. We believers in Christ have a lot to rejoice about. We have hope of the resurrection from the dead. Our joy is not in our own might, but is in the Lord Jesus.
Abraham had faith in God and it was counted unto him for righteousness. We are like Abraham. Our faith and trust in the Lord Jesus Christ will save us (Romans 10:9 says it all).
Romans 10:9 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved."
Habakkuk 3:18 "Yet I will rejoice in the LORD, I will joy in the God of my salvation."
Psalm 5:12 "For thou, LORD, wilt bless the righteous; with favor wilt thou compass him as [with] a shield."
It is one of the characteristics of God that, while he will punish the wicked, he will show favor to the righteous. While he brings deserved punishment upon the one, he will show his favor to the other.
"With favor wilt thou compass him as with a shield": That is, as a shield is thrown around or before one in the day of battle to protect him, so will you throw your protection around the righteous. For a description of a "shield" (see notes at Eph. 6:16; compare the notes at Psalm 3:3). On these accounts, David felt that he might trust in God in the day of trouble and danger. And on the same account, all who are righteous may put their trust in him now.
The Lord will clothe us in His righteousness, when we are washed in the blood of the Lamb.
Revelation 7:13-14 "And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?" "And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
This shield that compasses the Christians is the blood of the Lord Jesus Christ. Jesus' blood not only protects us here on the earth, but clothes us in the garment of His righteousness in heaven (white linen).
One important message we must receive from this lesson is the provision God has made for the righteous and the punishment in store for the wicked.
Psalm 5 Questions
1. Who was this Psalm addressed to?
2. What is David crying out for God to do in verse 1?
3. How could we fulfill the above Scripture in our busy lives?
4. What can we learn from Isaiah 65:24?
5. Ye have not, because ____ ______ _____.
6. Where do we find the Scripture that says, the Spirit prays for us?
7. What 2 things do we Christians want to be assured of that David wanted to be assured of, also?
8. What 2 names does David cry to that he wants to hearken to his voice in verse 2?
9. Who should we pray to?
10. In whose name must we pray?
11. Christianity is an ______________ thing.
12. What time of day does David say he will pray in verse 3?
13. How can we do God's will?
14. Who is David's prayer directed to?
15. The smoke in the tabernacle was symbolic of what?
16. How many times a day did the smoke rise to heaven?
17. Why are believers to be holy?
18. The wages of sin is _________.
19. Jesus became our _____________.
20. All things are by the law purged with what?
21. Who does God hate in verse 5?
22. Who sent the fire on Sodom?
23. What happened to the angels who followed Lucifer?
24. Who are those, God speaks of as, of your father the devil?
25. Where do those who totally rebel against God wind up?
26. What does leasing mean?
27. What does abhor mean?
28. Who is a bloody man?
29. Who, does Revelation 21:8 say, has their part in the lake which burneth with fire?
30. Verse 7 says, David comes into thy house, how?
31. Name several in the Bible who have deliberately decided to worship God?
32. What is the beginning of wisdom?
33. When did Jesus open the way for us to the Father?
34. Who is the Shepherd?
35. Who are His sheep?
36. How does 1 John 1:7 say we are to walk?
37. What is the sepulcher?
38. Destroy thou them, let them fall by their own ____________.
39. Where do we find the Scripture that says, despisers of those that are good?
40. What is worse than rebelling against earthly authority?
41. Let all those that put their trust in thee __________.
42. What are the Christians around the throne in heaven dressed in?
To the chief Musician with stringed instruments upon Sheminith, A Psalm of David.
"Psalm 6": "Rebuke me not in thine anger" (verse 1), indicates that David is conscious of deserving rebuke. However, he prays, as always, "Have mercy upon me, O Lord" (verse 2). The miseries of the depressed are both physical and psychological, and often the description of the two conditions is interwoven (verse 2-3). "In the grave who shall give thee thanks" (verse 5), does not express doubt of the reality of the afterlife; rather, it serves to remind the Lord that David's continued praise and witness depend on his preservation.
Verses 1-10: This lament seems to be quite intensive, for apparently David is sleepless. His circumstances seem hopeless and helpless. The early Christian church regarded this psalm as the first among the "penitential psalms" (compare Psalms 32, 38, 51, 102, 130 and 143). David's cries, coming up from the depths of his personal pit of persecution, indicate a radical change in his frame of mind as he addresses two different audiences.
(1) Pouring out His Soul before God: A defeatist Frame of Mind (6:1-7).
(2) Turning His Attention to His Enemies: A Defiant Frame of Mind (6:8-10).
A new musical direction appears, literally "upon an eight", indicating either "upon an eight-stringed lyre" or "upon the octave" (i.e., a lower bass melody to accompany these lyrics of intense lament).
Verses 1-3: Psalm 6 is the first of the penitential psalms (6; 32; 38; 51; 102; 130; 143). David prays the words of this psalm when he is deeply troubled by something, possibly an illness that his own sin may have caused (41:4; Hosea 6:1). "Mercy" in this situation is not deserved but urgently needed. "My bones" and "my soul" represent the whole person.
Psalm 6:1 "O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure."
"In thine anger ... in thy hot displeasure": He does not ask for immunity from judgment, but for the tempering of God's discipline with mercy.
We see David asking God not to turn away from him. David, like many of us, is very aware that he has sinned. He knows as we do, that he deserves to feel the rebuke of God. He is asking for mercy. Except for the mercy of Almighty God, we would feel the displeasure of God. The grace of God is what David is asking for. I do not believe that David wants to avoid the chastening that makes him grow in the Lord, He just asks that the chastening be done in love and not anger.
Verses 2 and 7: "Bones ... eye": Many assume that because the psalmist mentions bodily "parts" his affliction was a grave physical illness. Obviously, his circumstances would have had an effect on his physical dimension. However, in Old Testament anthropology such references are picturesque metaphors for an affliction of his total being (compare all the parallel, personal references, e.g., "me", "my soul", i.e., by being or person, "I", etc.).
Psalm 6:2 "Have mercy upon me, O LORD; for I [am] weak: O LORD, heal me; for my bones are vexed."
I plead not my merit, but thy free mercy.
"I am weak": Or, I languish; my body pines away and my spirit fails through my excessive pains or troubles.
"Heal me": I.e. the distempers of my soul and body, of both which this word is used (Psalms 41:4, 107:18, 20).
"My bones are vexed": My torment is so deep and so general, that it reaches and is very grievous even to my bones. Though they are inward, and might seem to be out of the reach of it, and also strong and senseless, and therefore can best bear it. See the like expressions at (Job 4:14; 33:19; Psalms 38:3; 51:8).
We are all weak and heavy laden, burdened with a load of care. We are told to cast our cares upon Him for He careth for us. We all cry for mercy and not justice. In our weakness, He is strong. God heals not only the body, but the soul as well. The bones being vexed means that he is sick to the bone.
Psalm 6:3 "My soul is also sore vexed: but thou, O LORD, how long?"
"How long": This is a common exclamation of intense lament (compare Psalm 90:13; Hab. 2:6; Rev. 6:10).
We see in this that sin brings terrible guilt. Physical hurt cannot compare to the sorrow that comes with knowing you have sinned against God. This sorrow is so great, that you could not endure it very long. The only thing to do is repent and accept forgiveness, before it destroys you. This cry (how long), is heard under the altar in heaven.
Revelation 6:10 "And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?"
I think that in the verse here in Psalms, it is saying, how long before the Savior comes who forgives?
Psalm 6:4 "Return, O LORD, deliver my soul: oh save me for thy mercies' sake."
"Deliver my soul ... thy mercies' sake": This introduces a new synonym for salvation, connoting an action of drawing off or out. He desires the Lord to graciously extricate him (compare Job 36:15; Psalms 18:19; 116:8).
The word translated "mercies" describes the deeply significant, loyal love of God (Gen. 39:21; Exodus 20:6; 34:6-7). Without God, humanity is in a terrible place, miserable and without hope. Yet God cares intensely and reaches out to rescue every single person who asks. Many psalms use this word to describe why God is worthy of praise (e.g. 40:10-11; 57:3, 10).
Notice David is admitting that he does not deserve God's forgiveness. He pleads for God's mercy. It is only by the mercy of God that any of us are forgiven. This is not only David's pleading for a Savior, but all of mankind's pleading for a Savior. We cannot save ourselves. God sent His Son to save us from our sinful way of life.
Titus 2:13 "Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;"
The only hope for David, or any of us, is that God would send a Savior. He sent Him, not because we deserved it, but because He loved us. He had mercy upon us the sinners.
1 John 4:9-10 "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him." "Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins."
Psalm 6:5 "For in death [there is] no remembrance of thee: in the grave who shall give thee thanks?"
"No remembrance of thee": There is much about "death" and "the grave", i.e., Sheol, in Psalms. Such language as that (of verse 5), does not imply annihilation, but inability to participate temporally in public praise offerings (compare Hezekiah's reasoning in Isa. 38:18).
Luke 20:38 "For he is not a God of the dead, but of the living: for all live unto him."
It is in this life, that we are grateful to God for His blessings. It is too late to give Him thanks after we are dead. There is nothing as silent as the grave.
"Verses 6-7": "Weary" pictures the psalmist's anguish over immediate danger and the prospect of an untimely death. It may also imply a long period of suffering. "Is consumed" describes the psalmist at the end of his resources. He is spent beyond recovery with no earthly means of help left (31:9; Job 17:7).
Sleep has eluded him because of his severe sorrow.
Psalm 6:6 "I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears."
"All the night": He mentions this time, by way of aggravation of his misery. Because that season, which is to others by God's appointment a time of rest, was to him very sad and doleful.
"Make I my bed to swim": To wit, with tears. See the like hyperbole at (Jer. 9:1; Lam. 3:48-49).
"I water my couch with my tears": It may be applicable to David's antitype (Jesus), to the doleful night in which he was betrayed, when it was the hour and power of darkness. And when he had no other couch or bed but the ground itself. Which was watered, not only with his tears, but with his sweat and blood.
This groaning shows the intensity of the praying David is doing. When prayer becomes so intense that you run out of words to say, you groan things that cannot be uttered in words. This prayer brings tears, as well. In fact, there are so many tears, the bed is wet. This is a prayer of great agony of spirit. This is the type of prayer that gets God's attention.
Psalm 6:7 "Mine eye is consumed because of grief; it waxeth old because of all mine enemies."
The word here rendered "consumed" means properly to fall in, to fall away, and is applied here to the "eye" as pining or wasting away from care, anxiety, and sorrow. Tears were poured forth from the eye, and it seemed to be exhausting itself in this manner. The meaning is, that it had grown "dim," or that its sight began to fail, like that of an old man, on account of his troubles.
"It waxeth old": It seems to grow old. It experiences the effects commonly produced by age in blunting the power of vision. This is not an uncommon effect of grief and sadness.
"Because of all mine enemies": From the trouble which they have brought upon me. The reference here, according to the interpretation proposed of the psalm, is to Absalom and those who were associated with him. Their conduct had been such as to bring upon David this overwhelming tide of sorrows.
When a person experiences such grief as this, there are physical signs around the eyes and in the eyes. The eyelids will become very swollen from much crying. We would also see dark circles form around the bottom of the eye on the cheek. The eyeballs themselves would become red and have little lines in them. My own opinion about eyes, is that they are the window to man's soul. We can look deep into the eyes and see what is going on inside of man. Great sorrow of spirit shows up first in the eyes.
Verses 8-10: Out of his dire straits, boldness surprisingly breaks through as he addresses his enemies. This boldness also has only one basis, that the psalmist's confidence is wholly grounded upon his Lord's attention and ultimate intervention.
Psalm 6:8 "Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping."
With whom I am resolved not to associate or have any fellowship. And cease from opposing or molesting, or insulting, over me. Or approaching me with designs of deceiving and betraying me, all ye my wicked enemies. Desist from all your wicked contrivances against me, and be not so vain as to hope to triumph over me.
"For the Lord hath heard the voice of my weeping": And will grant me that which I have sought with so many tears. By the workings of God's grace upon his heart, he knew his prayer was accepted. His tears had a voice in the ears of the God of mercy. Silent tears are not speechless ones. Our tears are cries to God.
Suddenly there is a change here. David's sorrow has been turned into joy. David has gotten an answer to his prayer. What joy, at the end of such agonizing prayer to suddenly be aware that the Lord has heard and answered your prayer. The first thing David did is to get rid of those evil people around him. Do not fellowship with evil people. People who do not put their trust in God will bring you down, if you are around them. There is a time of weeping, but praise God! It is followed by joy. The enemy may come as a storm against us, but if we stand, he will flee. Do not stay in this depressed state. You may weep and cry for help from God, but then begin to thank Him and rejoice for your deliverance. The best policy of all is; fellowship with the household of faith. You can build each other up in His most holy faith.
Psalm 6:9 "The LORD hath heard my supplication; the LORD will receive my prayer."
What a sudden change is here! Having made his request known to God, the psalmist is confident that his sorrow will be turned into joy. By the workings of God's grace upon his heart, he knew his prayer was accepted, and did not doubt but it would, in due time, be answered.
His prayers will be accepted, coming up out of the hands of Christ the Mediator. The word signifies prayer made to God, the righteous Judge, as the God of his righteousness, who would plead his cause, and right his wrongs. A believer, through the blood and righteousness of Christ, can go to God as a righteous God, and plead with him for pardon and cleansing, who is just and faithful to grant both. He prays for the conversion of his enemies, or foretells their ruin.
In this particular instance, supplication means graciousness, or favor, or grace. What this is saying then is; The Lord has been gracious to me a sinner and has forgiven me by that grace. We see the confidence of David that all is well with him and God. We call this praying through. Have you prayed until you knew beyond a shadow of doubt that God heard your prayer? He knelt down feeling guilt and shame, and arose feeling forgiven of God. Notice the word ("will"). David is saying, I am not doubtful that God heard my prayer and answered it. No one can take this assurance away from you. This is called trusting God.
Psalm 6:10 "Let all mine enemies be ashamed and sore vexed: let them return [and] be ashamed suddenly."
Be so brought to see their folly that they shall be ashamed of their conduct. The wish is that they might be brought to see their own guilt. A wish certainly which it is right to cherish in regard to all evil-doers.
"And sore vexed" (compare the notes at Psalm 5:10). The same Hebrew word is used here which occurs (in Psalm 6:2-3), and rendered "vexed." It is a word which denotes trouble, trembling, and consternation. And the meaning here is, that the psalmist prayed that they might be confounded or disconcerted in their plans. A prayer which is certainly proper in regard to all the purposes of the wicked. No one should desire that the purposes of the wicked should prosper. And not to desire this is to desire that they may be foiled and overcome in their schemes. This must be the wish of every good man.
"Let them return": Turn back, or be turned back. That is, let them be repulsed, and compelled to turn back from their present objective.
And be ashamed suddenly, Hebrew, "In a moment;" instantaneously. He desired that there might be no delay, but that their defeat might be accomplished at once. As it was right to pray that this might occur, so it was right to pray that it might occur without delay, or as speedily as possible. The sooner the plans of sinners are confounded, the better.
We saw in the story of Job, where even his friends (so called), had believed that the terrible thing that came on Job was because of sin in his life. How sweet it was when these very same friends had to come to Job for prayer, before God would forgive them for their false accusations. David says to God here, Lord open their eyes and let them see that I am a servant of God. Many ministers feel the terrible rejection of those around them that David felt here. They too sometimes want to pray; Lord open their eyes and let them see that I am a servant of the Lord Jesus Christ, doing the job He has given me to do. We know that Jesus said in John;
John 4:44 "For Jesus himself testified, that a prophet hath no honor in his own country."
Usually the very ones whose moral support you need so badly, are the very ones who will not support you. David, as well as workers for Jesus today, can take comfort in the fact that Jesus' half brothers and sisters did not believe He was Messiah until He arose from the grave. What lesson can we glean for today out of this Psalm? This is actually telling us how to cope with seemingly impossible problems around us. Pray with your heart and soul. God will hear. God has already won the war. This too will pass. Do not expect the people you live with, or those around you to realize that you are really called of God. Stay humble, dependent on God to be your support. Grow from every trial that comes along. Search the Scriptures; for in them is life.
Psalm 6 Questions
1. What type of rebuke was David asking God not to have?
2. What is David really asking God for in verse 1?
3. What type of chastening is David not trying to avoid?
4. We are all weak and _________ _________.
5. Why are we to cast our cares upon Him?
6. We cry for mercy and not __________.
7. What does the bones being vexed mean?
8. What does sin bring to the sinner?
9. What is worse than physical hurt?
10. Where is the cry "how long" heard in heaven?
11. What does the author believe is meant by "how long" here in Psalms?
12. David and all mankind were actually pleading for a _________.
13. Who is the blessed hope?
14. 1 John chapter 4:9-10 describe whose love?
15. In _______ there is no remembrance of thee.
16. God is God of the _______.
17. There is nothing so silent as the ________.
18. What does David's groaning show us?
19. How much had David cried in this prayer?
20. What are some of the physical signs around, and in, the eyes that shows grief?
21. What does the author believe about the eyes?
22. In verse 8, David's sorrow has been turned into what?
23. What was the first thing David did when he realized God had answered his prayer?
24. The enemy may come as a storm, but if we stand, what happens?
25. Why is it good to fellowship with the household of faith?
26. What does supplication in verse 9 mean?
27. He knelt down feeling guilt and shame and arose feeling what?
28. What did Job have to pray for his friends?
29. A prophet hath no honor in his own ___________.
30. What can workers for Jesus today, who are rejected by those around them, take comfort in?
31. Name some of the lessons we can glean from this chapter of Psalms.
A Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite.
"Psalm 7": The superscription indicates that the psalm was written while David was being ruthlessly assailed by "Cush the Benjamite", who was evidently one of Saul's radical kinsmen. David is confident in both his own innocence (verses 3-5), and the certainty of divine retribution on the much-deserving Cush (verses 6-17).
Verses 1-17: This psalm is basically a plea for divine vindication in the light of the oppressor's allegations and actions. David's confidence in the Divine Judge is the backbone of Psalm 7 (compare Abraham in Gen. 18:25). As this truth grips him more and more, he will move from a tense anxiety to a transcendent assurance. This psalm follows David through 3 progressively calming stages of expression in response to the painfully false accusations that were being hurled against him
Psalm 7 introduces one of the more enigmatic terms found in superscriptions of the psalms, "a Shiggaion (Hebrew), of David". It is probably related to the idea of wondering, reeling, veering, or weaving. Consequently, the term may also indicate the song's irregularity in rhythm (compare Hab. 3:1). "He sang" also indicates that this was a vocal solo. The occasion, "concerning Cush, a Benjamite", cannot be readily identified from the historical books. However, whoever this was or whatever the name represented, some enemy had obviously been falsely charging David (compare Shimei, 2 Sam. 16:5; 19:16).
Psalm 7:1 "O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:"
All my hope and confidence are in thy favor, and faithfulness to fulfil thy promise made to me.
"Save me from all them that persecute me, and deliver me": Persecution is no new thing to the people of God. David had his persecutors, and many of them. The Church in Jeremiah's time, had theirs; the saints, in the times of the apostles, and in all ages since, have had theirs. Every one that will live godly in Christ Jesus must expect persecution in one shape or another. And there is none can save and deliver them from it but God. And he can and will in his own time (2 Cor. 1:10). David was sensible of this, and therefore applies to him, and him only. And not to an arm of flesh, to his friends, or to neighboring princes and powers.
Strong's Concordance says the word Shiggaion (The word denotes a lyrical poem composed under strong mental emotion; a song of impassioned imagination accompanied with suitable music). Some noted scholars call this Psalm the Song of the Slandered Saint. Cush, the Benjamite, does accuse David before Saul.
Saul would have been quick to receive this accusation, even though it was not true. The cry of all who know God, is O LORD God. This not only recognizes God, but declares that He is LORD of our lives. I have said it over and over, many know Jesus as their Savior, but few recognize Him as LORD. Notice also the word "my". When we say that Jesus is our Savior and LORD, we are recognizing the blood covenant relation we have with Him. He shed His blood and became our Savior and LORD in the process. We spoke in an earlier lesson, how this is a personal relationship of one person and Jesus. Without faith, it is impossible to please God. David declares immediately that he trusts God. David is like Christians down through the ages. The only one we can trust is God. We read that Jesus would build a hedge around His own that no harm would come to them. This is what David wants here. He wants the supernatural protection of God. Just as Moses delivered the children of Israel from Egypt (the world). David knows God can and will deliver him. Realize who the enemy is and pray for God to deliver you. My LORD will send a Moses to lead you out.
Psalm 7:2 "Lest he tear my soul like a lion, rending [it] in pieces, while [there is] none to deliver."
"Tear my soul like a lion": Often the psalmist's enemies are symbolized by vicious, attacking animals, with "the king of beasts" occurring frequently (Psalms 10:9; 17:12; 22:13, 16, 21).
With no shepherd near to protect or rescue, a "lion" can pounce on a defenseless lamb, tear it into pieces, break all its bones, and devour it completely. David uses this graphic image to portray a person who feels the destructive powers of the enemy (57:4).
If God is not David's help, there is no hope. Saul would have destroyed David, if it had not been for God protecting David.
Verses 3-5: Such self-pronounced curses are powerful protestations of innocence (not sinlessness), in the context of being falsely charged (compare the boldness of Job in 31:5).
Psalm 7:3 "O LORD my God, if I have done this; if there be iniquity in my hands;"
The crime which Saul and his courtiers charged him with, and which was made so public that everybody knew it. And therefore, it was needless particularly to mention it. Namely, that he lay in wait for Saul, and sought his life to take it away (1 Sam. 24:9).
"If there be iniquity in my hands": Not that he was without sin, he had it in his heart. Nor that he lived without the actual commission of sin. But his sense is, that there was no iniquity, as not in his heart, purpose, and design, so not in his hand, nor attempted by him, of the kind he was accused of (1 Sam. 24:11). Otherwise, we often hear him complaining of the depravity of his nature, and acknowledging his sins and transgressions (Psalm 32:5).
Psalm 7:4 "If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)"
I.e. to Saul, when he was peaceable and friendly towards me. For David was charged with evil designs against Saul before Saul broke out into open enmity against him.
"Yea": This is here used by way of correction or opposition, as it is also (Psalm 2:6; Prov. 6:16). So far have I been from doing this, that I have done the contrary.
"I have delivered him": When it was in my power to destroy him (as 1 Sam. Chapters 24 and 26.
"Without cause": Without any provocation on my part.
Psalm 7:5 "Let the enemy persecute my soul, and take [it]; yea, let him tread down my life upon the earth, and lay mine honor in the dust. Selah."
David is saying here, try me Lord and see if I have done wrong. He also says, if I have done wrong, I deserve to be destroyed. David knows that he has done no wrong, that these are false accusations against him.
Psalm 7:6 "Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me [to] the judgment [that] thou hast commanded."
"Arise": The battle cry relating back to (Numbers 10:35 recurs; compare Psalms 9:19; 10:12; 17:13; 44:26; 102:13).
David feels safe in the judgement God makes, because he knows it is just. God never sleeps, so the awake here is just symbolic. Sometimes when a believer is being persecuted, it seems that God is asleep and letting this happen to us. We should rejoice in the fact that God is longsuffering. If He is longsuffering with us, we should be happy that He is longsuffering with others, in the outside chance that they should repent and come to God. Jesus is the Judge of the whole earth. We may not see the sinner judged on the earth for his or her wrong doing, but they will be judged by Jesus on judgement day.
Psalm 7:7 "So shall the congregation of the people compass thee about: for their sakes therefore return thou on high."
By "the congregation of the people" are meant the nation of the Jews, the twelve tribes of Israel, called an assembly of people, and a company of nations (Gen. 28:3). And this is to be understood not of their gathering together in a hostile manner about David to take him. Which might be interpreted compassing God himself about, David being as dear to him as the apple of his eye. Which is the sense of several Jewish commentators. But rather of their encompassing and surrounding the altar of God with songs of deliverance, upon David's being rid of his enemies and advanced to the throne of the kingdom (see Psalm 26:6). Unless it should have regard to the pure worship of God by David, which was greatly neglected in Saul's time. And then the sense is, that the psalmist prays that he might be established in his kingdom, as God had appointed and commanded. When he would fetch up the Ark of God, and encourage the worship of God, and rectify all disorders in it. That so the several tribes might come up to Jerusalem and encompass the Ark, the symbol of the divine Presence, and worship in his holy mountain.
"For their sakes therefore return thou on high": Take, the throne of justice, high and lifted up, and vindicate the cause of the oppressed. Deliver me from all my troubles, put me into the peaceable possession of my kingdom. If not for my sake, yet for the sake of thy church and people, and for the sake of thy worship and thy glory. The Targum paraphrases it, "return thou to the house of thy Shekinah".
David brings those believers who have sided with him, to the attention of the Lord. He is saying in essence, Lord, I am not the only one who is waiting to hear your judgement. We see a pleading that the entire congregation will suffer until the Lord intervenes.
Psalm 7:8 "The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity [that is] in me."
"My righteousness ... mine integrity": These are not declarations of sinlessness but of innocence in this "court case".
David shows in this, that to the best of his ability he has followed the ways of God. David feels that he is not afraid to be judged by a righteous Judge. David feels that he has nothing to worry about from God. We Christians could look at this and know that we could not stand before the righteous Judge in our own right, but we have an agreement with God that the righteousness of Christ will save us from judgement. We need not run away from the righteous Judge, any more than David did here. When God the Father looks at the Christian, He sees the blood of His righteous Son, Jesus Christ.
Psalm 7:9 "Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins."
"The righteous God trieth the hearts and reins": The just judge has perfect insight (compare God examining the heart and mind in Jer. 17:10; also compare Acts 1:24; 15:8).
"Hearts and reins" would literally be translated "hearts and kidneys", which is a word picture to describe all of the immaterial feelings that reside within mankind. God knows all of our emotions, desires, thought, and motivations (1 Sam. 16:7).
Psalm 7:10 "My defense [is] of God, which saveth the upright in heart."
The meaning here is, that God was his protector, and that in his troubles he confided in him. The original word here, as in (Psalm 3:3 and 5:12 notes), is "shield."
"Which saveth the upright in heart": Whom he that searches the heart (Psalm 7:9), seems to be upright; or sincere, truthful, and just. The writer says that it is a characteristic of God that he saves or protects all such ones. And conscious of his innocence of the charges against himself, he appeals to him on that ground, and confides in his protection because he sees that in this respect he was blameless.
Christians are looking forward to the time when they can stand before the righteous Judge and hear the Lord say, well done thy good and faithful servant. They are also thinking, Lord how long will it be until the righteous Judge brings to an end the works of the evil ones? God does not judge by what we say, or from the appearances from the outside. God judges the heart of man. Many who profess to be Christians will be turned away, and Jesus will say, I never knew you. Jesus looks into the heart of man and judges by what He sees. Jesus is the advocate of the true believer.
1 John 2:1 "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:"
Our defense is belief in Jesus Christ.
Verses 11-13: This shows yet another blending of the Divine Warrior and Divine Judge themes.
Psalm 7:11 "God judgeth the righteous, and God is angry [with the wicked] every day."
Not all that are thought to be righteous, or think themselves to be so, are such. Nor is any man naturally righteous, or of himself, nor by virtue of his obedience to the law of works. But such only are righteous who are made so by the obedience of Christ. These God governs and protects, and avenges their injuries and defends their persons. Some render the words, "God is a righteous Judge"; he is so now in the administrations of his government of the universe, and he will be so hereafter in the general judgment of the world.
"And God is angry with the wicked every day": Wicked men are daily sinning, and God is always the same in his nature, and has the same aversion to sin continually. And though he is not always making men examples of his wrath, yet his wrath is revealed from heaven against all unrighteousness of men. And there are frequent instances of it. And when he is silent he is still angry, and in his own time will stir up all his wrath, and rebuke in his hot displeasure.
Psalm 7:12 "If he turn not, he will whet his sword; he hath bent his bow, and made it ready."
Not God, but the enemy, or the wicked man, spoken of (Psalm 7:5). If he turns not from his wicked course of life, to the Lord to live for him, and according to his will. Unless he is converted and repents of his sin, and there is a change wrought in him, in his heart and life. The Septuagint, Vulgate Latin, Arabic, and Ethiopic versions read, "If ye turn not", or "are not converted", an apostrophe to the wicked.
"He will whet his sword": God is a man of war, and he is sometimes represented as equipped with military weapons (see Isa. 59:17). And among the rest with the sword of judgment, which he may be said to whet, when he prepares sharp and sore judgments for his enemies (Isa. 27:1).
"He hath bent his bow, and made it ready": Drawn his bow of vengeance, and put it on the full stretch, and made it ready with the arrows of his wrath. Levelled against the wicked, with whom he is angry. Which is expressive of their speedy and inevitable ruin, in case of impenitence (see Lam. 2:4). Or "trod his bow", as is the usual phrase elsewhere (see Psalm 11:2); which was done by the feet, and was necessary when the bow was a strong one (as Jarchi on Psalm 11:2 observes).
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
God wants all to be saved. As we have said so many times, the righteous are those who have accepted Jesus as their Savior and have been washed in His blood. We have taken on His righteousness. Jesus is the Judge of all the world. Sin is anything that displeases God. God not only hates sin, but is angry with those who continue in sin. There is a day of judgement coming. Then it will be too late to repent.
Psalm 7:13 "He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors."
The weapons of his indignation (Isa. 13:5); which, will issue both in the first and second death, corporeal and eternal. The instruments of the former are diseases of various kinds, and judgments, as famine, pestilence, etc. And of the latter not only the law is an instrument of it, that being the letter which kills, and is the ministration of condemnation and death. But even the Gospel itself to wicked men is the savor of death unto death. And devils will be the executioners of it.
"He ordaineth his arrows against the persecutors": The word for persecutors signifies "hot" or "burning", and designs such persons who burn in malice and wrath. In rage and fury, against the saints, and hotly pursue after them, as Laban did after Jacob (Gen. 31:36). For these more especially God has determined in his eternal purposes and decrees, and for these he has provided in his quiver, arrows of wrath and vengeance, fiery ones. And against these will he bring them forth, direct them, and shoot the arrows at them (Psalm 64:7).
Matthew 25:32-34 "And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth [his] sheep from the goats:" "And he shall set the sheep on his right hand, but the goats on the left." "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:"
Matthew 25:41 "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:"
There is a day of reckoning coming and Jesus Christ the righteous is the Judge. You can see from the verses here, the terrible fate of those who neglect so great a salvation.
Verses 14-16: Often the principle of exact retribution surfaces in the psalms (compare the maxim of Prov. 26:27 and the judgment of Hab. 2:15-18).
Psalm 7:14 "Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood."
The poet's thought recurs to the calumniator, whose sin has deserved all this Divine wrath, and he sees the truth that God's judgments are not arbitrary. But follow naturally on sin as its consequence.
"Travaileth": Gives the general figure, which is elaborated in the two clauses which describe the stages of conception and pregnancy (for the image, compare Job 15:35).
"Conceived mischief, and brought forth falsehood": This metaphor notes his deep design, and continued course, and vigorous endeavors for the doing of mischief, and his restlessness and pain till he has accomplished it.
Psalm 7:15 "He made a pit, and digged it, and is fallen into the ditch [which] he made."
That is, he digged a pit, and made it very large and capacious, to answer his purposes.
"And is fallen into the ditch which he made": So it is said of the Heathen (Psalm 9:15); and is exemplified in the case of Haman, who was hanged upon the gallows he had built for Mordecai. Kimchi explains this of Saul's falling upon his own sword, and dying by it, which he drew against David. This phrase is proverbial (Prov. 26:27). The sense of this and the above figurative expressions is literally and properly given in (Psalm 7:16).
Psalm 7:16 "His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate."
The mischief which he had designed for others.
"Shall return upon his own head": Shall come upon himself. The blow which he aimed at others shall recoil on himself. This is but stating in another form the sentiment which had been expressed in the two previous verses.
"And his violent dealing": Which he shows to others. The word rendered violent dealing means violence, injustice, oppression, wrong.
"Shall all come down upon his own pate": The word here rendered "pate" means properly vertex, top, or crown; as of the head. The idea is that it would come upon himself. He would be treated as he had designed to treat others. The sentiment here expressed is found also in (Psalms 9:15; 35:8; 37:15).
We see from these Scriptures that, the sinner mentioned here has no one to blame but himself. God gave him a chance, and he refused it. This person mentioned above is not just a sinner, but is in fact, full of sin. The fate he planned for others has come unto him. Jesus really does not have to judge him, his own choices here on this earth judge him guilty as charged. We must remember that God is not only a loving God and a forgiving God, but He is also, the Judge of the world. This man has been weighed in the balance and been found guilty as charged.
Psalm 7:17 "I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high."
"The Lord most high" is a title seldom found outside the Psalms. It is first encountered in the story of Melchizedek and Abram (Gen. 14:18-22). David uses this title to announce God's power and rule over all nations (47:2; 78:35).
We find that David, as well as all those who have received the righteousness of Christ, have much to rejoice about.
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
Not only will all praise the name of Jesus which is above all names, but all will bow to that name as well.
Psalm 7 Questions
To the chief Musician upon Gittith, A Psalm of David.
"Psalm 8": Though the bulk of the psalm describes man and his dominion over the universe, the first and last verses make clear to the reader that the psalm was written primarily to exalt the Creator. "A little lower than the angels" (verse 5), is literally "a little lower than God" (Hebrew [Elohim], the normal generic word for God). The Septuagint translated the word as "angels", however, and this translation is quoted (in Hebrews 2:6-8). The word may be taken in loose sense," divine beings", in which case it could refer to both God and the angels. Three interpretations of man's position are described (in verses 5-8):
(1) It refers only to man's original condition (Gen. 1:26-28);
(2) It refers to man's present, actual position, though ruined somewhat by the Fall;
(3) It points to man redeemed and restored in the future to his exalted position.
The second view is preferred since the psalmist seems to be observing life as it is in the present: "When I consider" (verse 3).
"Verses 1-9: The theme of Psalm 8 ("how excellent"), blazes across this Psalm from start to finish (8:1, 9). The psalmist wants to understand that their meaning starts and ends with the glory of God and who He is.
The beginning and ending of the psalm suggest that it is essentially a hymn of praise. Yet, a major portion qualifies it as a so-called nature psalm, i.e., a psalm of creation. Furthermore, there is a significant focus on the created dignity of man. Through this vehicle, the important subject of Adamic theology comes to the forefront, making this psalm ultimately suitable to the important association of the "One", the Last Adam, i.e., Christ and the "many" (compare Heb. 2:6-8). Structurally, Psalm 8's beginning and concluding bursts of praise are driven by David's contemplation of two pairs of radical contrasts.
(1) Introductory Praise (8:1);
(2) Two Pairs of Radical Contrasts (8:2-8);
(3) Concluding Praise (8:9).
Psalm 8: Another instrument is referenced in this title, most probably a guitar-like harp associated with Gath in Philistia.
Psalm 8:1 "O LORD our Lord, how excellent [is] thy name in all the earth! who hast set thy glory above the heavens."
"Lord ... Lord": Of these twin nouns of direct address to God, the first is His specially revealed name Yahweh (Exodus 3:14), and the second puts an emphasis on His sovereignty.
"Thy name": The name of God refers to the revealed Person of God, encompassing all of His attributes.
Is it not wonderful to be able to say my God? Sometimes I feel a warmness that is unexplainable in the human realm when I say, my God. It is as if He is ours alone. And He is to each individual, that He is our personal God. Christianity is personal. The fact that I am a Christian is personal between Jesus and myself. My Christianity does not depend on what others think or expect of me. Jesus Christ did not take a vote to see if I was good enough to become a Christian or not. He just said, if you believe in your heart and confess with your mouth, you shall be saved. It does not matter what I was before, He will save me. It really does not matter what my mother and daddy before me believed. He cares that I believe He is my Savior and that He rose from the grave, and that He is coming back for me. Jesus wants to be Lord of everyone, and is in fact, the Lord of all. He is the Savior of those who believe.
The name of Jesus is above all names in the earth. Jesus' name is in all the world. It matters not whether you are Asiatic, Caucasian or Negroid. All have heard his name. The name in verse one above, is Jehovah. The name (in Philippians 2:9-10), is Jesus. They are one and the same. He is called Mighty God, Prince of Peace, The Branch, The Bread, The Life, The Light, and many more. He was the Word of God in heaven, before He came to the earth as our Savior. He was called Emmanuel (God with us). All of these names refer to the One, the I Am that you and I refer to as Jesus Christ. All things that you could think of that are beautiful and good on this earth are a description of Him. There is no other name that stirs your soul.
A few years ago, while traveling through the Canadian Rockies with my family, I stopped at an exceptionally beautiful spot. We all got out of our vehicles and began to view the overwhelming beauty around us. I began to cry. There was such an awareness of God and His majesty that all of us were touched. We stood on the side of the road and prayed a prayer of thanksgiving to God who was so far above anyone or anything on this earth. My brother commented that only a fool could look at this magnificent beauty surrounding us and say, there is no God. We were all deeply moved by what we had seen. The interesting thing is; the glory we had seen, paled by comparison to what we will see in heaven.
Psalm 8:2 "Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger."
The introductory irony about infants sets the stage for a contrast between the dependent and the foolishly self-sufficient.
The one thing that really stands out to me in this, is who stills the enemy.
Zechariah 4:6 "Then he answered and spake unto me, saying, This [is] the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts."
It is not how strong we are, or how many there are of us, that wins the war. It is how strong Jesus is in me. In the 11th chapter of Isaiah we read that a little child shall lead them.
Matthew 19:14 "But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven."
This could even be speaking of little children in understanding also. Christians are called little children. Whichever it means, it is not in our power that we do anything but rather that we are ordained of God to do the job. In the following Scripture we can easily see that, it is in His power, and not ours, that we do the will of God.
1 John 4:4 "Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world."
Psalm 8:3 "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;"
"Thy heavens, the work of thy fingers": The heavens are created by God (Psalms 33:6, 9; 102:25; 136:5). The anthropomorphism "thy fingers" miniaturizes the magnitude of the universe in the presence of the Creator.
God's "fingers" set the stars in place. There is far less power in the hand than the arm and far less power in the finger than the hand. To create stars, planets, and galaxies, God needed only His fingers.
Not only mankind is the creation of God, but all the heavenlies as well. Look into the heavens at night and see the works of God. Astronomers are even now, still finding moons and stars they never knew existed. How could mere man ever try to compare himself with so great a God?
Verses 4-5: The greatness of God extends beyond a hundred million universes that are tossed into space as mere handfuls of stardust; it extends to each member of the human race. God thinks of His people and cares for them, small though they are in a vast universe (Heb. 2:6-8).
Psalm 8:4 "What is man, that thou art mindful of him? and the son of man, that thou visitest him?"
"What is man": If the whole universe is diminutive in the sight of the Divine Creator, how much less is the significance of mankind! Even the word for "man" used in verse 4 alludes to his weakness (compare Psalms 9:19-20; 90:3a; 103:15).
"And the son of man": This phrase also looks upon man as insignificant and transitory (e.g. Psalm 90:3b). Yet, the Aramaic counterpart of this phrase is found in (Dan. 7:13), which has profound messianic overtones (compare also Jesus' favorite self-designation in the New Testament, Son of Man).
If you have ever flown in an airplane and looked down to the earth, you have seen just how insignificant one person looks. The idea that God would look to this earth and love us as an individual is almost beyond our comprehension. Why does God love us so much that He sent His Son to save us? We could give a thousand answers, such as we are His creation, we are made in His image, or any other reason, but it does not seem to be enough reason. One of my favorite songs is (Who Am I). I would like to share a few statements from that song here. Who am I that a King would bleed and die for? Who am I that He would say, not my will thine for? The answer I may never know; why He ever loved me so; that to an old rugged cross He'd go for who am I? This is a very big question isn't it? I can truthfully say I do not know. The love that God had for man will always be a mystery.
John 3:16 "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
There is no way to understand it, just accept His love.
Verses 5-8: These verses consistently emphasize the significance of man, who was created in the image and likeness of God to exercise dominion over the rest of creation (Gen. 1:26-28).
Psalm 8:5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honor.
Than Elohim, "than God", as this word usually signifies. And could it be interpreted of man, as made by God. It might be thought to refer to the creation of him in the image and likeness of God. But as it must be understood of the human nature of Christ, it may regard the wonderful union of it to the Son of God, on account of which it is called by the same name (Luke 1:35). And so made but a little lower than God, being next unto him, and in so near a union with a divine Person. And which union is hypostatical or personal, the human nature being taken into a personal union with the Son of God. And so, these words give an instance of God's marvelous regard to it. And contain a reason, proving that he has been mindful of it, and visited it.
"And hast crowned him with glory and honor": By raising him from the dead, and setting him at his own right hand, committing all judgment to him. And requiring all creatures, angels and men, to give worship and adoration to him. And this being in consequence of his sufferings, after he had run the race, and endured a fight of afflictions. And because of the greatness of his glory and honor, with which he was, as it were, on all sides surrounded. He is said to be "crowned" with it. Who a little before was crowned with thorns, and encompassed with the terrors of death and hell. This respects his mediatorial glory.
My own opinion of this is that man is lower than the angels, while he is housed in flesh. We do know that the Scripture says that Jesus was made a little lower than the angels for suffering on the cross.
Hebrews 2:9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. You see, Jesus was far above the angels, but took on the form of flesh to suffer for your sins and my sins. God thought so much of man, that He created the earth and the heavens, and everything in it for the use of man. God had everything prepared for man before He created man. The spirit of man was breathed into him by God, and man became a living soul. It was the flesh of man that was made from the dirt of the earth. This Scripture above is twofold. Mankind was the climax of God's creation. Man was given dominion over the earth and everything in it. The part of man that was less than the angels was the flesh of man. It was the flesh of man that caused him to fall and be driven from the Garden of Eden. Man was to rule over the animals. God even let Adam name all the animals, showing his authority over them.
The fall of man was brought about by man following his flesh, instead of his spirit. We see that Jesus was above the angels in heaven, being the very Son of God. Jesus took on the flesh of man and its weakness (flesh of Jesus became less than the angels), to restore mankind to his original state with God. In fact, the blood of Jesus was shed to pay the price for our sin. Jesus took our sin on His body, and we took on His righteousness. We are now sons of God. Adopted into the family of God. Jesus bought us for the Father with His precious blood. We are no longer lower than the angels, but in fact, we are brothers of Jesus. We will reign with Him when He returns to the earth as King of kings and Lord of lords. When we are raised in our spiritual body, we shall reign with Jesus as His subordinates. I will repeat Hebrews;
Hebrews 2:9 "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man."
Psalm 8:6 "Thou madest him to have dominion over the works of thy hands; thou hast put all [things] under his feet:"
All power in heaven and in earth being given to him. When he was raised from the dead, and when he ascended on high, and was set down at the right hand of God, he was made or declared Lord and Christ. Lord of the hosts of heaven, of all the angels there. King of saints, King of kings, and Lord of lords. All things in heaven and earth, which God has made, are put into his hands, to promote his cause and glory, and for the good of his people. For he is head over all things to the church. The Ethiopic version reads, "All the works of thy hands"; among whom are angels. This is a greater dominion than was given to the first man, Adam (Gen. 1:25).
"Thou hast put all things under his feet": Or put them in subjection to him, as the phrase signifies, and as it is interpreted (Heb. 2:8). Good angels are subject to him, as appears by their ministration to him, their dependence on him, and adoration of him (1 Peter 3:22). Devils are subject to him, whether they will or not. And so are wicked men, whose power and wrath he is able to restrain, and does. And the church is subject to Christ, as her head. And so all good men, willingly and heartily, and from a principle of love, obey his commands. Yea, all creatures in the earth, air, and sea, are in subjection to him; an enumeration of which is given in the following verses.
Psalm 8:7 "All sheep and oxen, yea, and the beasts of the field;"
The tame creatures, which are useful for food and clothing.
"Yea, and the beasts of the field": The wild beasts, which he can make use of to destroy and devour his enemies. And whom he can restrain from harming his own people (Jer. 15:8).
Psalm 8:8 "The fowl of the air, and the fish of the sea, [and whatsoever] passeth through the paths of the seas."
These he rained about the tents of the Israelites for their relief (Psalm 78:27). And can command them to feed his people, as the ravens did Elijah (1 Kings 17:4). Or to destroy his enemies (Jer. 15:3; see Psalm 50:10).
"And the fish of the sea": Instances of Christ's power over them, and of their being at his command, and for his service, may be seen in (Matt. 17:27).
We will see from the following Scripture that, God has always wanted man to have dominion over all the things in the earth.
Genesis 1:26 "And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth."
It was the lust of the flesh of mankind that caused him to fall. Jesus paid in full the account of all mankind on the cross. Jesus restored man to his original state with God on the cross of Calvary. God has always wanted man to live in the Garden of Eden. Heaven is actually a restoration of the Garden of Eden to mankind. Since the Garden of Eden was just a shadow of the garden in heaven, it was not as beautiful, or as great. It has not entered the heart of man the wonderful things in store for the Christians in heaven.
1 Corinthians 2:9 "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."
Psalm 8:9 "O LORD our Lord, how excellent [is] thy name in all the earth!"
Repeating the sentiment with which the psalm opens, as now fully illustrated, or as its propriety is now seen. The intermediate thoughts are simply an illustration of this. And now we see what occupied the attention of the psalmist when (in Psalm 8:1), he gave utterance to what seems there to be a somewhat abrupt sentiment. We now, at the close of the psalm, see clearly its beauty and truthfulness.
Here again, we see David expressing our own feelings about God. Not only is the name of Jesus Christ above all others, but we Christians are allowed to share in part of that name. How can we live as to glorify the name of the Lord in all we do? With everything that is within me, I glorify His name.
Psalm 8 Questions
To the chief Musician according to Muthlabben, A Psalm of David.
"Psalm 9": Psalms 9 and 10 taken together, form the first of the acrostic psalms, though the 38 verses are a very irregular representation of the Hebrew alphabet of 22 letters. "Marvelous" (verse 1), is an adjective used in the Old Testament to describe the supernatural. David thus looks on God's deliverance and praises Him for it (verses 1-10). After inviting the believing community to join in his praise (verses 11-18), David prays for God's ethical rule to be established over wicked men (verses 19-20).
Verses 1-20: Psalms 9 and 10 go together, so much so that early Greek and Latin verses treat and number them as one. However, Psalms 9 and 10 evidences two different forms: the first is an individual hymn while the second is an individual lament.
In the first part (verses 1-12), praise is prominent, and in the second part (verses 13-20), prayer is prominent. Many subtle patterns weave the thoughts of its verses and lines together. Shifting back and forth between the individual and corporate perspectives is characteristic, as are introverted (i.e., style), structures. Basically, David's hymn in Psalm 9 ebbs and flows through two respective tides of prayer and praise.
(1) First Tide: Divine Justice and Praise (9:1-12).
(2) Second Tide: Divine Justice and Prayer (9:13-20).
"Psalm 9: The new element of this title literally reads "Death to the Son". Many conjectures have arisen about this puzzling phrase, but it is safest to regard these words as designating a particular tune.
Verses 1-2: "I will ... I will ... I will ... I will": These 4 "I wills" launch Psalm 9 with David's dedication to exuberant worship of the Lord.
Psalm 9:1 "I will praise [thee], O LORD, with my whole heart; I will show forth all thy marvelous works."
"Marvelous works": This especially references God's extraordinary interventions into history on behalf of His people (compare the Exodus events).
We see a determined David here. I will praise thee. He is determined to praise the Lord. We, like David, must determine in our heart to praise the Lord. Sometimes it has to be determination that causes us to praise. Circumstances make us want to mourn, when we should be praising. We must remind ourselves of all of the marvelous works of God. The following Scripture should be our attitude toward God.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
Psalm 9:2 "I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High."
I will rejoice, and will express my joy.
"And rejoice in thee": I will exult; I will triumph. That is, he would express his joy in God, in knowing that there was such a Being. In all that he had done for him; in all the evidences of his favor and friendship.
"I Will sing praise to thy name": To thee; the name often being put for the person.
"O thou Most High": Thou who art supreme, the God over all (see Psalm 7:17).
Songs lift the spirit of man. We should all practice praising God in song. Praise Him from whom all blessings flow.
Isaiah 51:11 "Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy [shall be] upon their head: they shall obtain gladness and joy; [and] sorrow and mourning shall flee away."
The joy of the Lord is our strength. We must recognize the fact that there is none greater than God. He is the Most High.
Psalm 9:3 "When mine enemies are turned back, they shall fall and perish at thy presence."
Are turned back": It is the result of God's power alone. He, as a righteous Judge (Psalm 7:11), vindicates His people. He rebukes by acts as well as words (Psalms 6:1; 18:15), and so effectually as to destroy the names of nations as well as persons.
When David came against Goliath, he came in the name of the Most High God. We do not have to avenge our enemies.
Romans 12:20 " Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head."
God fights the battles for us, if we are believers.
Psalm 9:4 "For thou hast maintained my right and my cause; thou satest in the throne judging right."
"Thou hast maintained my right and my cause": This is exactly what God is known to do (compare Deut. 10:18; 1 Kings 8:45, 49).
Just as David gave all the praise to God for the battles he won, we must praise God in all things. God is on the side of the righteous. His judgement is holy and right.
Revelation 16:7 "And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments."
Verses 5-10: Verses 5 and 6 reveal the just Judge's dealings with the godless. (Verses 7 and 8), His dealings with all men in general, and (verses 9 and 10), His gracious dealing with dependent disciples.
Psalm 9:5 "Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever."
The people of the Philistines, as the Targum and Kimchi explain it, though some Jewish writers understand it of Amalek the chief of the Heathen nations. But it rather refers to Gospel times, and to the rebukes of the Heathen, by the preaching of the Gospel, for their idolatry and superstition. And especially to the latter day, and to the rebukes of the antichristian states, the Papists (Catholics), who are called Gentiles; which will be with flames of fire, and will issue in their utter removal and total destruction. Upon which a profound peace and prosperity will succeed in the Christian churches, according to (Isa. 2:4); which is a prophecy of those times.
"Thou hast destroyed the wicked": The wicked man; for it is in the singular number, "labben", as Aben Ezra observes, or who is meant by him. Goliath, according to the Targum and Kimchi; or Esau, as other Jewish writers, that is, his posterity the Edomites. And each of these were figures of antichrist, the man of sin, the wicked one, whom Christ will slay with the breath of his lips (Isa. 11:4).
"Thou hast put out their name for ever and ever": That is, the glory and reputation of their name, a good and honorable one, which they sought to transmit to the latest posterity. For though the names of wicked men may continue, as Pharaoh, Judas, and others. Yet they continue with a scandal and reproach upon them that shall never be wiped off, their names rot and stink (see Prov. 10:7). The whole of this denotes the utter ruin and shameful end of the enemies of Christ and his church, and which is matter of joy to the saints.
God is patient and forgiving. God gives plenty of time to repent, but and if they will not repent, His judgement falls hard upon them. This reminds me so much of the flood in Noah's time. Noah preached and warned of the impending doom, but no one listened. God said, "It is enough", and wiped them off the face of the earth. There is a time when God says, enough. Do not wait that long to repent!
Psalm 9:6 "O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them."
Literally, "As to the enemy finished are his ruins for ever. Thou [God] hast destroyed," etc. (1 Sam. 15:3, 7; 27:8-9). The wicked are utterly undone. Their ruins shall never be repaired.
Abraham pleaded for Sodom and Gomorrah, but there were not even ten righteous in the city. God rained down fire and brimstone to destroy the city and all who dwelled there, after the angels had dragged Lot, his wife, and their two daughters out. Wicked cities take heed.
Psalm 9:7 "But the LORD shall endure for ever: he hath prepared his throne for judgment."
Though cities and people may perish, yet the Lord abides for ever. Which is sufficient for the terror of his enemies, and the comfort of his church.
"He hath prepared his throne": Or, established it by his immutable purpose and his irrevocable promise. For the administration of judgment in this world, for the particular judgment after death, and for the general judgment after the resurrection of the dead.
God is established forever. He is Alpha and Omega, the Beginning and the End. There was no one before Him, and there will be no one after Him. He is forever. He is the Eternal One. He is the great I Am.
Psalm 9:8 "And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness."
The word rendered "world", a general name for all the countries of the world. And so shows that it is the universal judgment that is here spoken of; and which will be carried on and finished with the utmost righteousness, and according to the strictest rules of justice and equity. And is therefore called the righteous judgment of God (Rom. 2:5; see Psalm 96:13).
"He shall minister judgment to the people in uprightness": Which signifies the same with the former clause, unless by the "world" there, should be meant the wicked of the world. And by the "people" here, the people of God; to whom the righteous Judge will give the crown of righteousness.
1 Kings 8:32 "Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness."
Jesus Christ is the Righteous Judge. We have discussed over and over in these lessons that, He is the only One worthy to judge. He separates the righteous for heaven and eternal life with Him from the ones who have rejected Him. Those who do not repent and accept Jesus as their Savior are condemned to hell.
2 Timothy 4:8 "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."
Verses 9-10: God as a "refuge" is a recurring theme in Psalms (46:1-2; 91:1-2). A refuge or stronghold, sometimes translated "fortress", is a high place of security and protection (1 Sam. 23:14, 19, 29). The Lord Himself is as secure as the best of these (Matt. 28:20; Heb. 13:5).
Psalm 9:9 "The LORD also will be a refuge for the oppressed, a refuge in times of trouble."
God will not only judge the world at the last day, and then give sentence for his people against their enemies, but even at present he will give them his protection.
Psalms 46:1 "God [is] our refuge and strength, a very present help in trouble."
The word translated refuge (in verse 9 above), means hill front. David found safety from Saul in just such a place. Our safety is in the Lord. He builds a hedge of safety around the true believer. The blood of Jesus is our covering. The entire "Sermon on the Mount", was for those who are oppressed. In this life there are troubles and trials, but remember, Jesus is our very present help.
Psalm 9:10 "And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee."
"They that know": That is, that thoroughly understand and duly consider thy name. Thy infinite power and wisdom, and faithfulness and goodness.
"Will put their trust in thee": The experience of thy faithfulness to thy people in all ages is a just ground for their confidence.
"Hast not forsaken them that seek thee": That seek help and relief from thee by fervent prayer, mixed with faith or trust in thee, as is expressed in the former clause.
Psalms 37:25 "I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed begging bread."
We find in the next Scripture that, one of the promises of God is that He will not forsake those who follow Him.
Hebrews 13:5 "[Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee."
We find that just to call on the name of the Lord will save you.
Acts 2:21 "And it shall come to pass, [that] whosoever shall call on the name of the Lord shall be saved."
To read of the power of authority given those who believe in that name, read the 14th chapter of John beginning with the 12th verse.
Psalm 9:11 "Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings."
"The Lord, which dwelleth in Zion": There is a both some confusion and tension running throughout the Old Testament. I.e., God is enthroned in and above the heavens, and also, He symbolically dwells locally in His tabernacle (compare 1 Kings Chapter 8; Psalm 11:4).
As the result of these views of his character, and at the remembrance of his doings. The heart of the psalmist is full of exultation and joy at the remembrance of the divine interposition, and he naturally breaks out into these strong expressions, calling on others to rejoice also.
"Which dwelleth in Zion": On the word Zion (see the notes at Psalm 2:6; compare Psalm 3:4; 5:7). As Zion was the place where at this time the tabernacle was set up, and the worship of God was celebrated, it is spoken of as his dwelling place.
"Declare among the people his doings": Make general and wide proclamation of what he has done. That is, make him known abroad, in his true character that others may be brought also to put their trust in him, and to Praise him.
We find in most churches, then and now, the praise is usually accompanied by song. Zion, throughout the Bible, symbolizes the church. The best way to begin and end a service in the church is to sing praises to God. Most all songs tell a story of happenings in the Bible. One of the most beautiful songs of praise today, in my opinion, is Adoration. This is a song of praise to God which exalts Him above all others. Nearly all the songs in the song book are songs of praise to God, written by people who were moved upon by the Spirit of God.
Verses 9 and 18: "The humble" and the needy are people who suffer oppression for the Lord's sake, bearing their affliction with a godly spirit. These are ones God has not "forgotten" (12:5; 140:12).
"The humble ... the needy ... the poor": These designations often stand for the individual psalmist and/or the corporate community of disciples he represents. The terms all point to those who are afflicted, vulnerable and therefore totally dependent upon the Lord.
Psalm 9:12 "When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble."
For blood, Hebrew; bloods: The bloodshed or murder of his innocent and holy ones. Which though he may connive at for a season, yet he will certainly call the authors of it to a very severe account, and avenge it upon them.
(He remembereth them": Either the humble, as it follows, or the oppressed (Psalm 9:9), that trust in him, and seek to him (Psalm 9:10), whom he seemed to have forgotten. Or, the bloods last mentioned, for that noun and this pronoun are both of the masculine gender. And then remembering is put for revenging or punishing, as it is (in Deut. 25:17, 19; Neh. 6:14; Jer. 14:10; 44:21), and often elsewhere.
"The humble": Or meek, as this word, which is used also in (Zech. 9:9), is translated (Matt. 21:5). Who do not, and cannot, and will not avenge themselves, but commit their cause to me, as the God to whom vengeance belongeth. Or, afflicted or oppressed ones.
Those who shed their blood in the name of the Lord will not be forgotten. Stephen is a very good example of one who shed his blood for the gospel's sake. In death, he saw heaven open and Jesus standing to receive him.
1 Peter 5:6 "Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:"
Psalm 9:13 "Have mercy upon me, O LORD; consider my trouble [which I suffer] of them that hate me, thou that liftest me up from the gates of death:"
"Death" is depicted like an earthly city, surrounded by a wall, where people are held captive - hence the reference to the "gates of death".
"Consider my trouble": To wit, compassionately and effectually, so as to bring me out of it.
"From the gates of death": From the brink or mouth of the grave, into which I was dropping, being as near death as a man is to the city that is come to the very gates of it. And so the phrase is used (Psalm 107:18; Isa. 38:10).
Psalm 9:14 "That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation."
That I may praise you in the land of the living. That I may finish the work of praise by rendering to thee all that is due. The idea is, that the dead could not praise God, that his praise could be uttered only by the living. And he calls on God, therefore, to interpose and save him that he might yet worship and praise him on the earth. In this sentiment, the psalmist utters only what man naturally feels when he looks upon the grave. That it is an end of human plans and pursuits.
"In the gates": I.e. with the utmost publicity (Psalm 116:14). For the city gates were the common place of concourse and business, corresponding to the agora or forum of Greece and Rome (compare Job 29:7; Prov. 8:3; Jer. 17:19-20). The implied contrast between "the cheerful ways of men" and the gloomy entrance to the nether world is obvious.
"I will rejoice": To wit, with spiritual joy and thanksgiving.
The cry of all mankind is, "Have mercy upon me O Lord". God hears and answers prayers of those who believe. God sees our problems, even before we pray and ask for help. The effectual fervent prayer of a righteous man availeth much. Jesus is salvation to all who will accept Him. We cannot save ourselves. The praise must all go to Jesus.
Verses 15-16: The "boomerang" principle of exact retribution returns.
Psalm 9:15 "The heathen are sunk down in the pit [that] they made: in the net which they hid is their own foot taken."
Fallen into that destruction which they designed to bring upon others. "Faith beholds, as already executed, that righteous judgment whereby wicked men will fall into the perdition which they had prepared for others. Either openly by persecution, or more covertly by temptation (see Psalm 7:15-16)."
"In the pit that they made": In which they designed that others should fall.
"In the net which they hid": Which they laid for others. The allusion here is to a spring-net made to capture birds or wild beasts.
"Is their own foot taken": The net here referred seems to have been particularly a net to take wild beasts by securing one of their feet, like a modern trap. The idea is, that they had been brought into the destruction which they had designed for others (see notes at (Psalm 7:15-16).
Psalm 9:16 "The LORD is known [by] the judgment [which] he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah."
"The LORD": Better, Jehovah hath made himself known. He hath executed judgment, snaring the wicked in the work of his own hands.
"The wicked is snared in the work of his own hands": Not Goliath, as Kimchi thinks, who was slain by David with his own sword. Though this was true of him in the letter and type. But the wicked one, the man of sin and son of perdition, the antichrist. Whose coming is after the working of Satan, with all craftiness and wily stratagems, called the depths of Satan (Rev. 2:24). But his own sins shall take him, and he shall be holden with the cords of his iniquities, and be rewarded double for all his sins. What is before figuratively expressed is here literally declared. Or, "he hath snared the wicked in or by the work of his hands", that is, God.
"Higgaion. Selah": Higgaion occurs three times in the Psalms (Psalm 9:16; 19:14; 92:4). In the two latter places, it is translated (in Psalm 19:14, "meditation;" in Psalm 92:4, "solemn sound)". Both meanings are etymologically possible, but the word apparently, indicates some change in the music, or possibly, as joined with Selah, a direction to some particular part of the orchestra.
The wicked is without excuse. He is guilty as charged, because he has not accepted the forgiveness offered to him in Jesus Christ. The heathen (those who have totally rejected Jesus), made his own choice. He activated his own free will and rejected the Mercy of God. He stands before the Judge of all the earth with nothing but his own life. He is judged guilty of sin and worthy of death, because he did not accept Jesus Christ as the full payment for his sin. His righteousness is as filthy rags. The Lord is Just and must judge him lost.
Verses 17-20: Prominent theological themes (from Psalms 1 and 2), also return as the psalmist draws this great hymn to a climax.
Psalm 9:17 "The wicked shall be turned into hell, [and] all the nations that forget God."
Some render it, "shall return to the grave", to the earth, the original dust from whence they came. But this is common to all men, to the righteous as well as the wicked. Rather here signifies the place of torment, commonly called hell, where devils and damned spirits are. Here the souls of the wicked go immediately upon their departure from their bodies (Luke 16:23). And after the judgment is over, they will be remanded there in soul and body; and their damnation is called the destruction of soul and body in hell. Which will consist in an everlasting separation from God, and in a sense of his wrath and fiery indignation. And though this is true of all the wicked, yet here that wicked one, antichrist, and his wicked followers, are chiefly designed. Even the beast and false prophet, who shall be cast alive into the lake of fire burning with brimstone (Rev. 19:20.
"And all the nations that forget God": Which is not to be understood of the Pagan nations, though they may be said to forget God, since he is to be known by the light of nature, and yet they worship idols, the works of their hands. But the Papal nations, who adore the pope of Rome as God on earth, worship angels and saints departed, and images of gold and silver, and wood and stone. It may be applied to every wicked man who forgets there is a God who sees and knows all things, and to whom men are accountable (see Psalm 50:22).
Now, we see the terrible fate of all who reject Jesus as their Savior. The individual, or the nation, that turns their back on God, wind up in hell.
Psalm 9:18 "For the needy shall not always be forgotten: the expectation of the poor shall [not] perish for ever."
Though God, for a time, may seem to forget or neglect them, and suffer their enemies to triumph over them.
"The expectation of the poor": Namely, of their receiving help from God.
"Shall not perish for ever": Though they may be tempted to think it shall. The vision is for an appointed time, and at the end it shall speak.
Some believers in the Lord Jesus Christ have no earthly wealth. The first few verses of John chapter 14 promise that Jesus is even now in heaven building a mansion for you and me. We may be poor in this world, but we have the greatest wealth known to man, when we have the gift of eternal life. Many very wealthy people would trade all of their wealth just to know their eternal life in heaven with Jesus was assured. We must be like Paul. He said, whatever state he found himself in, he was content.
Psalm 9:19 "Arise, O LORD; let not man prevail: let the heathen be judged in thy sight."
To the destruction of thine enemies, and the salvation of thy people (see Psalm 7:6).
"Let not man prevail": The man of sin, antichrist, that is, let him not always prevail. He is the little horn that was to prevail against the saints, and has prevailed (Dan. 7:21). But he shall not always prevail. This petition will be heard and answered; for though he shall cast down many thousands, he shall not be "strengthened" by it (Dan. 11:12). Where the same word is used as here. The Lamb at last shall overcome him and his ten kings, his supporters, and all that shall aid and assist him (Rev. 17:14).
"Let the Heathen be judged in thy sight. That is, the antichristian nations that adhere to the man of sin. Let them be judged and punished in the sight of God, the Judge of all the earth, whose eyes are as a flame of fire (compare with Joel 3:12).
Psalm 9:20 "Put them in fear, O LORD: [that] the nations may know themselves [to be but] men. Selah."
The dread of a nation's god was believed to precede successful armies into battle. For Israel, the splendor of God would overwhelm and defeat the enemy.
Not only will man not prevail over God, but neither did Lucifer. Men are not God. We are God's creation. He can do with us as He will. Man must realize that we are God's servants. We will never be God. We are what God allows us to be. Even kings and presidents are just men, subject to the will of God. Fear God and reverence Him. Repent, and accept Jesus as full payment for your sins and then receive the gift of eternal life.
Psalm 9 Questions
"Psalm 10": In contrast to the prayer at the end of the preceding psalm, David now points to the present condition in the world, where God seems to have permitted the wicked to triumph over the righteous (verses 1-11). He then appeals to the Lord to act, to set the matter right, confident that the King of the world will do so (verses 12-18).
Verses 1-18: Whereas psalm 9 started out with praise, Psalm 10 begins in despair. In Psalm 9 the psalmist was confident of the sure coming of Divine justice; in Psalm 10 injustice; in Psalm 10 injustice is rampant and God seems disinterested. However, the psalmist's walking more by sight than by faith will slowly turn around as he shifts his focus from empirical observations to theological facts. This is not an easy turn-around, especially since he is surrounded by so many practical atheists (compare verses 4, 11, 13). But hope will begin to dawn for the helpless (e.g., verse 12). In view of such kinds of general observations, the psalmist's expressions (in Psalm 10), exemplify how true believers seem to live in two different worlds at the same time.
(1) From His World of Hostility, Discouragement (10:1-11);
(2) From His World of Hope, Encouragement (10:12-18).
Psalm 10:1 "Why standest thou afar off, O LORD? [why] hidest thou [thyself] in times of trouble?"
"Why ...? Why ...": Two "whys" of lament boldly blurt out the psalmist's question: God, why do you remain aloof?" (Compare Psalms 13:1; 22:11; 38:21; 44:24; 71:12; 88:14).
The question "why" always signals a feeling of frustration or forsakenness. The psalmist here shows his own impatience and despair.
I can see myself in David's cry to the Lord here, and probably you can see yourself as well. Sometimes we feel that God is so far away from us and that He is hiding from us. This is just how it appears. God is always near to His children, and He knows the pain we are going through. We might find the answer to the question in the following verses.
Romans 5:3-5 "And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience;" "And patience, experience; and experience, hope:" "And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."
Many times, what we call a problem, is really the Lord teaching us. Trials must come to make us strong. Thank God that He cares enough to let us learn in our trials.
Psalm 10:2 "The wicked in [his] pride doth persecute the poor: let them be taken in the devices that they have imagined."
The pride of his heart which makes him forget God, despise the poor, and oppress others. In his exaltation; persecutes the poor. With great earnestness and burning fury, as the verb signifies: as if he had said, "the use which he makes of that power and authority to which thou hast advanced him is to persecute those whom he ought to protect and cherish".
"The poor": To wit, me, who am through their tyranny poor, and destitute, and miserable, and therefore the more proper object for thy compassion, and others who favor my righteous cause.
"Let them be taken in the devices that they have imagined": Compare (Psalm 35:8); "Let his net that he hath hid catch himself". And (Psalm 141:10); "Let the wicked fall into their own nets" (see also Psalms 7:15-16; 9:15; Prov. 5:22; 26:27; Eccl. 10:8). Some, however, translate, "They (i.e. the poor), are ensnared in the devices which they (i.e. the wicked), have imagined;" and this is certainly a possible rendering. Hengstenberg regards it as preferable to the other "on account of the parallelism and connection."
The wicked in the verse above, is scheming against the poor. The word pride shows us that the wicked thinks himself better than the poor. David is saying in this, let this wicked person be caught in his own trap.
Luke 6:20 "And he lifted up his eyes on his disciples, and said, Blessed [be ye] poor: for yours is the kingdom of God."
Jesus was a friend to the poor. We find, in the following Scriptures in Jesus' own words, the punishment those will receive who persecute the poor.
Matthew 25:41-45 "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:" "For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink:" "I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not." "Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?" "Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me."
Psalm 10:3 For the wicked boasteth of his heart's desire, and blesseth the covetous, [whom] the LORD abhorreth.
"Covetous ... abhorreth": The wicked's modus operandi is the opposite of what God demands (Deut. 25:1).
The word abhorreth goes further than to just dislike. In this particular Scripture above, it means to scorn or detest. To detest something is so strong that it is showing a sickening dislike for something. The wicked above, are boasting about what they can do in their own power. The only thing the wicked, or anyone else can do, is the things God allows them to do. Coveting is a sin. Thou shalt not covet is one of the 10 commandments. To want something or someone that belongs to someone else is coveting. We Christians must be careful not to want things that are out of God's will for us to have.
Verses 4-11: The psalmist calls on God to punish the unbridled disrespect and scorn of the wicked, which has reached such a pitch that it seems as if God winks at evil (94:2). The wicked mistake God's patience with evil for disinterest in justice and the victims (14:1). Their boldness grows as they no longer sense any accountability for their actions (Eccl. 8:11).
Psalm 10:4 "The wicked, through the pride of his countenance, will not seek [after God]: God [is] not in all his thoughts."
God's withdrawing are very grievous to his people, especially in times of trouble. We stand afar off from God by our unbelief, and then complain that God stands afar off from us. Passionate words against bad men do more hurt than good. If we speak of their badness, let it be to the Lord in prayer; he can make them better. The sinner proudly glories in his power and success.
Wicked people "will not seek after God". That is, will not call upon him. They live without prayer, and that is living without God. They have many thoughts, many objects and devices, but think not of the Lord in any of them. They have no submission to his will, nor aim for his glory. The cause of this is pride. Men think it below them to be religious. They could not break all the laws of justice and goodness toward man, if they had not first shaken off all sense of religion.
This is describing a person who is so caught up in himself that he does not realize a need for God. This person thinks he has everything under control himself. He does not realize that the most important thing in his life is preparing for an eternity with Jesus. Pride goes before a fall. This persons pride will keep him from humbling himself to receive the Lord.
Psalm 10:5 "His ways are always grievous; thy judgments [are] far above out of his sight: [as for] all his enemies, he puffeth at them."
"His ways are always grievous": God seems to be rewarding the ruthless. The psalmist's questioning insinuation is, "Has God also abandoned His own standards for retribution and reward?" Compare other why-do-the-wicked-prosper inquires (in Job 20:2; Jer. 12:1).
This person is living in the here and now with no preparation for life after death. He walks all over people he is dealing with. This puffing at his enemies, just means that he fusses and fights with all who get in his way. He insists on having his way in everything. He thinks he is the boss. He never once considers that there is a day of judgement coming, when he will stand before the judge of all the earth.
Psalm 10:6 "He hath said in his heart, I shall not be moved: for [I shall] never [be] in adversity."
He thinks and persuades himself.
"I shall not be moved": From my place and happy state.
I shall "never be in adversity": Because I am not in adversity, I never shall be in it. His present prosperity makes him secure for the future (compare Rev. 18:7). "Prosperity," says Dr. Horne, "begets presumption, and he who has been long accustomed to see his designs succeed, begins to think it impossible they should ever do otherwise. The long-suffering of God, instead of leading such a one to repentance, only hardens him in his iniquity." He hath said in his heart, I shall not be moved: for I shall never be in adversity.
The wicked person who has been successful in this world, thinks his success will continue. He is like the man who says, you make your own breaks. He believes hard times will never come his way, because he thinks he is so great. His life is totally centered on self.
Verses 7-11: Evidences of "hoof" and "mouth" disease (walk/talk), return in application to the wicked. These are enhanced by a return also of the ungodly being described as stalking, rapacious beasts.
Psalm 10:7 "His mouth is full of cursing and deceit and fraud: under his tongue [is] mischief and vanity."
Of oaths and blasphemies against God. Of reviling and cursing of other men, especially of those that are good, and those that stand in his way, and hinder his wicked designs. And, perhaps, also of oaths and a spoken curse against himself, by which he endeavors to gain credit, and to make his neighbors secure, and so to make way for the deceit and fraud here mentioned next. He stops at nothing that may serve his ends. For he makes no conscience of calling for one curse after another upon himself to confirm those promises which he never intends to keep. Or to swear that which he knows is false, that by these impious means he may deceive those who rely on his word or oath.
"Under his tongue": Under his fair and plausible speeches.
"Is mischief": Mischievous wickedness lies hid.
"Vanity": Or iniquity, as the word aven, is often rendered. Or injury; the vexation or oppression of other men, which he covers with these fair pretenses.
This is a man who is evil to the core of his being. The following two verses pretty well cover what Jesus taught about evil men speaking evil.
Matthew 15:18-19 "But those things which proceed out of the mouth come forth from the heart; and they defile the man." "For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:"
Psalm 10:8 "He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor."
Not within the villages, which is not a fit place for lurking. But about them, in the ways bordering upon them, or leading to them, as robbers use to do.
"In the secret places": That he may avoid the shame and punishment of men. Which is the only thing that he fears.
"Are privily set": Hebrew; hide themselves. To lay up in private; to hoard; to keep back or to hold back, etc. Here it means to conceal, to lurk in ambush; and the idea is that his eyes will secretly watch, or keep a lookout for them. That is, that his eyes, or that he himself will be concealed, that he may observe the goings of those whom he intends to make his prey. The sense is either, he winked as men do when they shoot their arrows at a mark. Or rather, he watched and looked out of his lurking-place, to spy what passengers come that way. He alludes still to the practices of robbers.
"Against the poor": Or, the wretched, the afflicted, the defenseless. The meaning is, that instead of being a helper of the poor and wretched, he is disposed to take every advantage of them, and deprive them of all their rights and comforts.
Most of the dealings of this kind of man cannot take place out in the open. He must hide his evil deeds. This person has no dealings with strong upright people. He preys on the weak of society. He intends to take whatever belongs to them, even if he has to kill them in the process. He does this in the secret places, so he will not be found out.
Psalm 10:9 "He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net."
"As a lion in his den": Where he lurks and waits for prey.
"He doth catch": Or snatch, or seize upon, to wit, with violence, and to devour or destroy him.
"When he draweth him": Or, by drawing him; or, after he hath drawn him. He lays snares for him, and when he takes him, tears him in pieces.
Psalm 10:10 "He croucheth, [and] humbleth himself, that the poor may fall by his strong ones."
As the lion before he leaps and seizes on his prey, and as the fowler creepeth upon the ground to draw the bird into his net and catch it. So the antichristian beast has two horns like a lamb. Though he has the mouth of a lion, and speaks like a dragon. He would be thought to be like the Lamb of God, meek, and lowly, and humble, and therefore calls himself "servus servorum", "the servant of servants"; but his end is;
"That the poor may fall by his strong ones": The word for "poor" is here used, as before observed on (Psalm 10:8), in the plural number, and is read by the Massoretes as two words. Though it is written as one, and is by them and other Jewish writers interpreted a multitude, company, or army of poor ones, whose strength is worn out. These weak and feeble ones, antichrist causes to fall by his strong ones. Either by his strong decrees, cruel edicts, and severe punishments, as by sword, by flame, or by captivity and by spoils (Dan. 11:33). Or by the kings of the earth and their armies, their mighty men of war, their soldiers, whom he instigates and influences to persecute their subjects. Who will not receive his mark in their right hands or foreheads (Rev. 13:15). It is very observable, that those persecuted by antichrist are so often in this prophetic psalm called "poor". And it is also remarkable, that there were a set of men in the darkest times of Roman Catholicism, and who were persecuted by the Roman Catholics, called the "poor" men of Lyons (Waldensians, who became part of the reformation in 1532). The whole verse may be rendered and paraphrased thus, "he tears in pieces". That is, the poor, whom he catches in his net. "He boweth himself", as the lion does, as before observed. "That he may fall", or rush upon; with his strong ones, his mighty armies, "upon the multitude of the poor".
Just as a lion gives no warning when he attacks his prey, this evil one attacks them unawares to them. He does not play fair. He pretends to be one of them and when they believe him, he destroys them.
Psalm 10:11 "He hath said in his heart, God hath forgotten: he hideth his face; he will never see [it]."
Namely, the poor (Psalm 10:10), or the humble. He forgets or neglects their oppressions and prayers, and doth not avenge their cause, as he hath said he would do.
"He hideth his face": Lest he should see. He takes no notice of their sufferings, lest he should be engaged to help them. He will not encumber himself with the care of things done upon the earth, but leaves it wholly to men to manage their affairs as they think fit.
"He will never see it": Namely, the oppression of the poor. Or the design of oppressors against them.
When Cain killed Abel, he thought no one would know. Well, that was almost true, no one but God knew. God said, your brother's blood cries out to me from the earth. We may hide our sin from the authorities here on the earth, but there is no hiding from God.
Verses 12-18: The psalm concludes with a triumphant assertion of faith: despite all seeming challenges, "the Lord is King", and He does hear and answer the cry of the oppressed (9:12; 29:10).
Psalm 10:12 "Arise, O LORD; O God, lift up thine hand: forget not the humble."
"Arise": The battle cry (of Numbers 10:35), also comes back again (compare Psalms 7:6; 9:19).
"Lift up thine hand": This is an idiom for God's strength and power especially as it is used in the context of retaliation.
He has been describing the ways of the evil person in his dealings with the weak and poor of the earth. Now, he is saying; Lord help those who cannot help themselves. The humble here, are speaking of people who have no earthly influence. Their only help is the Lord.
Psalm 10:13 "Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require [it]."
God may be said to be despised, when his being, perfections, and providence are denied, called in question, or abused (Psalm 10:9). When his word is derided, the great things of his law are counted as a strange thing (Hosea 8:12). And the truths of his Gospel are reckoned foolishness. And instead of these, the decrees, doctrines, and traditions of men, are set up, as by antichrist. And when his ministers, and especially his Son, are treated with disdain (Luke 10:16).
"He hath said in his heart, thou wilt not require it": Or "seek it"; or inquire after it, his iniquity. The sense is, that God will make no inquiry after sin, and bring it into judgment, unto account, and under examination. Or will not make inquisition, that is, for blood. For the blood of the saints and martyrs of Jesus, shed by antichrist. Or will not require it at his hands, or recompense vengeance for it. All which is false and vain; the contrary to it will be found true.
The wicked cannot condemn God. This seems to be happening in our society today. All things pertaining to God and His holy ways are trying to be struck down by worldly courts. This atheistic society of today does not recognize God at all. They do not feel that godly teachings are in order, because they do not believe in God. Since they do not believe in God, they do not believe that there is a day of judgement coming. My, what a rude awakening they are in for!
Psalm 10:14 "Thou hast seen [it]: for thou beholdest mischief and spite, to requite [it] with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless."
"Helper of the fatherless": God is pictured as Helper or Advocate again, but this time in association with orphans. He is the Defender par excellence of the defenseless (on the imagery, compare Exodus 22:2; Deut. 10:18; 1 Sam. 1:17; Jer. 7:6).
God fights the battles of the fatherless and the helpless. This verse is saying to God, you are their only hope God. In the study on the book of Revelation, we found that God has an all-seeing eye. He sees everything, good or bad. God will take vengeance on those who oppress those who cannot help themselves.
Romans 12:19 "Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord."
Psalm 10:15 "Break thou the arm of the wicked and the evil [man]: seek out his wickedness [till] thou find none."
"Break thou the arm of the wicked": The "hand" of God (verses 12, 14), is more than sufficiently strong to shatter the arm (another figure for power), of ungodly men.
We see a cry from the Psalmist for God to hurry up and bring judgement on these evil ones. God judges however, when He is ready, not when we want Him to.
Verses 16-18: The confident mood of this great climax outshines the psalm's introductory protestations. The psalmist's great Lord listens (verse 17), and Acts (verse 18).
Psalm 10:16 "The LORD [is] King for ever and ever: the heathen are perished out of his land."
That is, he reigns, and he will reign forever. This is one of the instances which frequently occur in the Psalms. Where, though there is a desponding spirit, or an apprehension of danger expressed in the beginning of the poem, it ends with the language of exultation and triumph. The psalmist speaks here as if what he had desired was actually accomplished. And as if the enemies that had encompassed him, and all the enemies of the Lord, were actually overthrown, and God now reigned supreme. He was so confident that this would be so, that he speaks of it as if it were already done (compare Rom. 4:17; Psalms 6:8-9; 7:17; 9:18).
"The heathen are perished out of his land": That is, this would so certainly occur that he might speak of it as if it were actually done. The word "heathen" here refers to the enemies of God and of his cause, who are the principal subjects of the psalm (compare Psalm 9:5). The "land" here, refers to the land of Palestine or the holy land, regarded as a land sacred to God, or in the midst of which he himself dwelt.
The King mentioned here, is the King of kings and LORD of lords who will reign forever. Those who receive Him as their Savior and Lord, will live with Him. This of course, is speaking of the Alpha and Omega, the Beginning and the End, who Christians call Jesus Christ.
Psalm 10:17 "LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear:"
And, therefore, wilt still hear it, being unchangeable, and the same for ever.
"Thou wilt prepare their heart": By kindling therein holy desires by thy Holy Spirit, strengthening their faith, collecting their thoughts, and raising their affections to things above. That they may so pray as that thou wilt hear. Or, that they may be made fit to receive the mercies they desire, which, when they are, they shall have their prayers answered.
"Thou wilt cause thine ear to hear": In due time, though, for a season, thou seem to turn a deaf ear to their requests.
To receive Jesus Christ as Lord and Savior, we must humble our self and repent of sins. The thing that prepares our heart is to have our heart washed in the blood of the Lamb. We must be willing to let self die, and Christ live in us.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
We must have our ears open to hear the things of God. This does not mean just the outward ear, but the ear that receives within us, to truly understand this study about the priest having blood applied to his right ear at dedication. Some have ears that do not hear. God wants us not only to hear, but understand as well.
Psalm 10:18 "To judge the fatherless and the oppressed, that the man of the earth may no more oppress."
I.e. to defend them, and give sentence for them, and against their enemies. As this word is used (Deut. 32:36; Psalms 7:8; 135:14).
"The man of the earth": I.e. earthly and mortal men, who are made of the dust, and must return to it. Such as the oppressors of thy people are; who yet presume most audaciously and madly to contend with thee their Maker and Judge. Therefore it is time for thee to repress such insolvency, and to show how unable they are to stand before thee.
"May no more oppress": To wit, the fatherless last mentioned.
Christians are in this world, but not of this world. This then, is speaking of the unsaved who are living on this earth and the here and now. There will come a time, when Jesus reigns, that there will be no more oppression of anyone.
Psalm 10 Questions
To the chief Musician, [A Psalm] of David.
"Psalm 11": A vision of the Lord on His throne (verse 4), is all the righteous need for security in the face of the threat of the wicked (verse 2).
Verses 1-7: The panic that launched this psalm was not David's but that of his apparently well-meaning counselors. Their mood is panic, but David's is peace. In view of David's attitude, this psalm can be listed with the psalms of confidence (Psalms 4, 16, 23, 27, 62, 125, and 131). Also, the solidarity of the theocratic king and the theocratic people is obvious, as indicated by the shifts back and forth between singular and plural phrasings. The developing verses and lines of this psalm reveal that, although two different "voices" were speaking to David in yet another context of personal and national crisis, he had made up his mind to trust only in the Lord.
(1) Introductory affirmation (11:1a);
(2) The Two Voices;
Psalm 11:1 "In the LORD put I my trust: how say ye to my soul, Flee [as] a bird to your mountain?"
God is the exclusive refuge for His persecuted children (compare Psalms 16:1; 36:7). As a life principle, David sought refuge from his enemies in the Lord, his stronghold. His counselors urged him to
"Flee as a bird to your mountain": To run and hide. But he refused, regarding the Lord as a much more secure refuge than any human fortress.
So many times, when we are going through trials, loving friends will tell us to get away from the problem (go to the mountain). I like the answer David gave here. "In the LORD put I my trust". Sure, we could run to safety, away from the trials of life. But generally speaking, the problem would follow us. Have you ever had the urge to run away and hide? I have. When I prayed, I discovered that God wanted me to put my trust in Him, even in the midst of the storm.
1 Peter 5:7 "Casting all your care upon him; for he careth for you."
I have said this so many times, but it bears repeating. God did not save Noah from the flood, He saved him in the flood. It rained on Noah too. God made provision for Noah. God will save us in whatever problem we are facing now.
Psalm 11:2 "For, lo, the wicked bend [their] bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart."
Many eminent commentators consider these also as the words of David's friends, representing to him, as a motive for his flight and the extreme danger he was in. Which they compare to that of a bird when a fowler, having already fixed his eye upon it, had fitted his arrow to the string. And lying close, was taking aim at it, intending to shoot it. Just so, they signified, Saul and his counsellors had laid their plot on suddenly to destroy David.
"That they may privily shoot at the upright in heart": Such as David, and those that were with him. They were men whose hearts were upright before God, and were of upright conversations before men, and so became the butt of the malice and resentment of wicked men. Against these they formed evil purposes and delivered bitter words, which were like sharp arrows of the mighty. Threatened them with ruin and destruction, and took methods to bring about their designs and make good their words, in the most private and secret manner. Hence some of David's friends thought it most advisable for him to make his escape.
Look with me at the next Scripture and rejoice that the world hates and persecutes you.
John 15:18 "If the world hate you, ye know that it hated me before [it hated] you."
This is printed in red in my Bible, which means Jesus spoke these very words. Look at one more Scripture with me on this.
John 15:25 "But [this cometh to pass], that the word might be fulfilled that is written in their law, They hated me without a cause."
This is what we must be careful of; that they have no cause to hate us. Christian, the world will try to destroy you, because you are not of the world. They hate you, because you remind them that they chose to sin. They did not have to. They hate you because you remind them of their sin.
Psalm 11:3 "If the foundations be destroyed, what can the righteous do?"
These are the words of a committed but confused saint. His philosophical problem is, "In view of the crumbling of the theocratic society, what can one righteous person, out of a shrinking remnant, do?"
"Foundations" is a metaphor for the order of society, the established institutions which are the social and civil order of the community (82:5). David's fainthearted counselors believed the very cornerstones of their nation were in jeopardy, namely, the Mosaic Law and other institutions of the faith. Many people wonder similarly today when cherished values are attacked. But the Lord calls every believer to do what can be done in his or her sphere of influence.
The foundation of society has been almost totally destroyed today. Our ancestors would be hurt deeply, if they could see the terrible things our society calls normal behavior. The United States was founded as a Christian nation to begin with. Today, most just turn their back to the filth on television, movies, books, and even common conversation on the street corner. What can the righteous do? We can raise a standard of righteousness and holiness where we are. Christians, do not participate in any of this. Set a standard for you and your family and live by it, then try to encourage others to live better too. The best thing to do is read your Bible every day, and find out what the will of God is, and then do His will. You may not change the world, but you can change the spot where you live. Refuse to be a part of anything you know is not of God.
Verses 4-6: God sees what happens in the world, and He will act, He will "try" the righteous", but the "wicked" will be dealt with more severely, through the heaping of "fire and brimstone" upon them (34:15-16; Ezek. 38:22). The statement that God "hateth" such people refers to God's intense rejection of them rather than an emotion (Mal. 1:2-3).
Psalm 11:4 "The LORD [is] in his holy temple, the LORD'S throne [is] in heaven: his eyes behold, his eyelids try, the children of men."
"In his holy temple ... in heaven": This emphasizes the transcendent throne room of God, yet God has sovereign sway over all the affairs of earth (compare Hab. 2:20).
"His eyes behold, his eyelids try": His transcendence previously depicted woes not negate His eminence here presented from the perspective of the divine scrutiny of all men, including the righteous (compare Jer. 6:27-30; 17:10).
The tabernacle in the wilderness was an example of that great tabernacle in heaven. When Stephen was being stoned to death, he looked to the heavens and saw Jesus standing at the right side of the throne of God. John in his Revelation, saw heaven's door opened. The door of heaven is never closed to the believer in Christ, because Jesus opened that door to the very presence of God, when He gave His body on Calvary. Jesus is our Door to heaven. He is our Way. The LORD'S throne is in heaven. Jesus sits on the right side of the Father even now interceding for you and me. Jesus is our great High Priest. He represents us before the Father. God is not blind, that He cannot see everything we do.
Revelation 1:14 "His head and [his] hairs [were] white like wool, as white as snow; and his eyes [were] as a flame of fire;"
This description that we see from Revelation, is speaking of the one you and I know as Jesus our Savior. These eyes that were like flames of fire, mean that He can look into the very heart and soul of man. Fire burns out the evil. As I said before, He sees everything. There is nothing hid from him. Think before you sin next time. Jesus is watching.
Psalm 11:5 "The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth."
"His soul hateth": This is undiluted, perfect retribution.
Christians are righteous, not because we have never sinned, but because we took on the righteousness of the LORD when He took our sin on His body. It is not our righteousness we are clothed with, but the righteousness of Christ. The wicked and those who love violence, have totally rejected the Lord Jesus as their Savior. They are standing before Jesus in their cloak of sin. They are hated of God, because they chose sin over salvation in Jesus Christ.
Psalm 11:6 "Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: [this shall be] the portion of their cup."
"He shall rain snares, fire, and brimstone, and a horrible tempest": This will be in hell, as Jarchi observes. The allusion is to the Lord's raining fire and brimstone from heaven upon Sodom and Gomorrah, which was an example and emblem of eternal fire (see Gen. 19:24). For the beast and the false prophet, and all the antichristian party, and all wicked men, will have their part in the lake which burns with fire and brimstone. The phrases used express the dreadfulness and horribleness of their punishment. The suddenness, violence, and force, with which it will come; and the rise of it, it will be from heaven. God himself will rain this shower of wrath upon them (Job 20:23). Nor will there be any escaping it, it will be inevitable. Therefore "snares" are said to be "rained"; and the wicked will be snared in the works of their own hands. They will be taken and held in the cords of their own sins. And full and deserved punishment will be inflicted on them, which will be very severe and terrible. All that is dreadful in a storm is here expressed, even in a storm of fire. The word rendered "snares" is by some thought to be the same with "burning coals"; and may signify burning stones, hot thunderbolts (see Psalm 18:13).
"This shall be the portion of their cup": Which will be measured out to them in proportion to their sins. And which God, in righteous judgment, has appointed for them. And which they shall all drink of, and wring out the very dregs of it.
This to me, is speaking of the terrible time when the wrath of God is poured out upon the earth. God has given them ample time to repent and they have not. The generation spoken of here, has totally rejected God. You may read about these terrible plagues, earthquakes, and many more terrors that come in the study on Revelation. The one thing that we must remember is, these people brought this upon themselves. I will share just one Scripture from the book of Revelation pertaining to this.
Revelation 14:10 "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:"
Psalm 11:7 "For the righteous LORD loveth righteousness; his countenance doth behold the upright."
"For the righteous Lord loveth righteousness": He loves righteousness. He Himself is the perfect norm or standard for all spiritual integrity.
"His countenance" (compare Psalms 17:15; 27:4; 63:2; 1 John 3:2).
We are told, to "be ye holy for I am holy", by Almighty God. Righteousness in Christ just means that we have taken on right standing in Christ. Abraham had faith, and it was counted unto him for righteousness. The Christian has faith in the Lord Jesus Christ, and it is counted unto the Christian as righteousness. We are clothed in His righteousness when our garment has been washed in the blood of the Lamb. God loves those who are in right standing with Him through Jesus Christ the Lord.
Psalm 11 Questions
To the chief Musician upon Sheminith, A Psalm of David.
"Psalm 12": The oppression of the righteous by the wicked is especially felt in the realm of vain and proud speech (verse 2-5), but the righteous find comfort in the pure and valued Word of God (verse 6).
Verses 1-8: Men's words do hurt, but the Lord's words heal. These thoughts preoccupy David (in Psalm 12). The psalm begins and ends with the reality of the current reign of the wicked. Yet amidst this very black setting, the gemstone truth (of verse 5), shines all the more brightly. These 8 verses are characterized by subtle repetitions and bold contrasts. In the development of Psalm 12, David provides a model for passing a spiritual hearing test, in that genuine disciples listen to and properly respond to two radically different sources of speech.
(1) Surviving the Propaganda of Depraved Speech (12:1-4).
(2) Security in the Protection of Divine Speech (12:5-8).
Psalm 12:1 "Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men."
"For the godly man ceaseth": His words and phraseology are deliberately hyperbolic, yet David's perception indeed was that the pious have perished!
David cried for the Lord, because he said the godly man is no more. It seems that he has described our generation more than all the rest. Society has fallen into such a state of degradation today that it is even as it was in the days of Sodom and Gomorrah. Even in the time of Noah, when God looked down and was sorry that He had ever made man, it was not as bad as the day we live in. Sometimes I feel like Elijah did when he thought he was the only one left who loved and obeyed God. We know from the Scriptures, that God told him there were still thousands that had not bowed their knee to Baal. I am sure there are thousands, even today, who love and obey God. I can surely say they are not in the majority however. Even many in the church have compromised to the extent that God would find many of them wanting, if they were weighed in the balance. To know what our society is today (we must read 2 Timothy chapter 3). I will give part of it here. To get the full picture, read it all.
2 Timothy 3:1-5 "This know also, that in the last days perilous times shall come." "For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy," "Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good," "Traitors, heady, highminded, lovers of pleasures more than lovers of God;" "Having a form of godliness, but denying the power thereof: from such turn away."
The only answer is God. Help Lord! The faithful are becoming fewer and fewer. We are outnumbered by the world. Don't give up. Read your Word and pray for God's help. He will help you. The main thing is, to stay in the Bible and draw your strength from God.
Verses 2-4: These smooth-talking sinners verbally abuse the remnant (verses 2-3), and verbally defy their Sovereign (verse 4).
Psalm 12:2 "They speak vanity every one with his neighbor: [with] flattering lips [and] with a double heart do they speak."
That which is false and a lie, either doctrinal or practical. What was not according to the word of God, and was vain and empty, frothy, filthy, and corrupt. And which no godly and faithful man would do. And this being done in common, by the generality of men, one with another, shows the degeneracy of the age, and supports the complaint before made. They speak even;
"With flattering lips": As Cain did to Abel, Joab to Amasa, the Herodians to Christ, Judas to his Master, false teachers to those that are simple, or hypocrites to God himself. When they draw nigh to him only with their lips. And all formal professors to the churches of Christ, when they profess themselves to be what they are not. And this is a further proof of the justness of the above complaint.
"And with a double heart do they speak": Such are double minded men, who say one thing, and mean another. Their words are not to be depended upon; as there is no faithfulness in them. The Chinese reckon a man of "two hearts", as they call him, a very wicked man, and none more remote from honesty.
Most of the time, flattery is like a con game. I will brag on you, so that I can get what I want from you. Another way to say a double heart, would be to say two faced.
Proverbs 26:28 "A lying tongue hateth [those that are] afflicted by it; and a flattering mouth worketh ruin."
Psalm 12:3 "The LORD shall cut off all flattering lips, [and] the tongue that speaketh proud things:"
"The Lord shall cut off all flattering lips": Here is a call for death in the light of sin. On the obnoxious sin of lying lips (compare Psalms 5:9; Isa. 30:10; Dan. 11:32; Rom. 3:13).
Not only does God not like flattering lips and proud statements, but people are turned off by that kind of person as well. I always wonder what they are up to, when flattery begins. Pride comes just before a fall.
James 1:26 "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion [is] vain."
It is a very dangerous thing to have a tongue that is not controlled by the Holy Spirit of God. I will give one more Scripture on the evil tongue, and then go on.
James 3:5 "Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!"
The tongue is the evilest part of our body, until we turn our tongue over to God. Let God control your tongue, and it will speak life and not death.
Psalm 12:4 "Who have said, With our tongue will we prevail; our lips [are] our own: who [is] lord over us?"
By raising and spreading slanders and evil reports concerning him, where by both, Saul will be highly and implacably enraged against David and the hearts of the people alienated from him. Which was indeed a very likely way to prevail against him, and that by their tongues only.
"Our lips are our own": I.e. at our own disposal to speak what we please.
"Who is lord over us": Who can control or restrain us? This was not the language of their mouths, for they were Israelites, that owned a God above them, and they were subjects of Saul. But the language of their actions, scripture often tells us not only what men do actually say, but what they would say if they dared, or what their actions mean (as Psalm 94:7; Mal. 1:12-13; 2:17). They take as great a liberty in their speech as if they believed there was no God or man superior to them". Because neither the fear of God, nor the reverence of men, can keep them from speaking whatsoever they please, or what they suppose makes for their interest.
Life and death are in the power of the tongue.
James 3:8-9 "But the tongue can no man tame; [it is] an unruly evil, full of deadly poison." "Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God."
If God does not rule our tongue, we are evil to the core. In Isaiah, there is the most beautiful suggestion of how to purify unclean lips, in all the Bible.
Isaiah 6:5-7 "Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts." "Then flew one of the seraphims unto me, having a live coal in his hand, [which] he had taken with the tongs from off the altar:" "And he laid [it] upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged."
In the very next verse, we see why it was necessary for him to have clean and truthful lips.
Isaiah 6:8 "Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here [am] I; send me."
Psalm 12:5 "For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set [him] in safety [from him that] puffeth at him."
The ungodly having been threatened, a promise of assistance is made to the righteous whom they oppress. God declares that, in response to the many calls made upon him (Psalms 3:7; 7:6; 9:19; 10:12), he will "now," at last, "arise". Interpose on behalf of the oppressed, and deliver them (compare Exodus 3:7-8).
"I will set him in safety from him that puffeth at him": This is a possible meaning; but it is perhaps better to render, with Hengstenberg and Cheyne: "I will place him in the safety for which he sighs," or "pants."
We know that the Lord is longsuffering to those who are living in sin. We also know that He listens and hears the prayers of His own. Sometimes it seems to us, that God is taking a long time to hear and answer our prayer. God is not controlled by time as we are, but is in fact the Controller of time. We are God's children, and He will fight our battles for us. He is never so far away that He does not hear our cry.
1 Samuel 8:20 "That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles."
It is not our place to fight our enemies, God fights for us.
Psalm 12:6 "The words of the LORD [are] pure words: [as] silver tried in a furnace of earth, purified seven times."
"Pure ... purified": The Lord's perfect words present a most radical contrast with the profane words of arrogant sinners. The purity of God's Person assures the purity of His promises (compare Psalms 19:7-10).
The psalmist contrasts the vain "words" of people with "pure" words of the Lord (119:140; Prov. 30:5). God's words are "as silver" that is passed through fire seven times when the greatest possible purity is desired. The dross is consumed, and only the bright, precious metal remains. In the same way, God's words are free from all error and unfaithfulness.
Notice in the following Scripture that, God cannot lie.
Titus 1:2 "In hope of eternal life, which God, that cannot lie, promised before the world began;"
Jesus not only spoke the truth, but is in fact, the Truth. Man does not understand the Godliness that is contained in absolute truth, because man was born in flesh whose human nature it is to lie. Silver that is tried in the fire is pure silver. It has no trash at all in it. The seven times, as we know, means that it is spiritually complete. The Truth of God needs no improvement. If we were looking into the hidden message in this Scripture, we would see that redemption (silver), that has been tried by fire and made pure is the type of redemption a person must have to please God. Man may lie but God will not and cannot lie, because He is the Truth.
Verses 7-8: The hostile realities of verse 8 call for the heavenly resources of verse 7.
Psalm 12:7 "Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever."
That is, the persons referred to (in Psalm 12:5). The poor and the needy who were suffering from the wrongs inflicted on them. The idea is, that God would guard and defend them. They were safe in his hands (compare Psalm 37:3-7).
"From this generation": This generation, or this race of detractors, flatterers, and oppressors. The idea is, that that entire generation was eminently wicked, and that none but God could deliver the poor and the needy from their designs.
"Forever": That is, "constantly," or as long as they would need the divine protection. God would not interpose and save them from the "present" trouble, and then leave them to the designs of their enemies. But he would "always" interpose as often as there was any need of his help. That is, they were now and would be at all times, entirely safe. They had nothing to fear, for God was their refuge and their help.
We spoke earlier in this lesson, about the evil generation you and I are living in. We are in a world that is full of sin. The only protection we have is the hedge that the Lord builds around us and protects us with. We are in the world with these evil people, but we must not be influenced by them. We must be stayed upon God. We must put on our battle armor to fight the devil and His crowd.
Ephesians 6:10-17 "Finally, my brethren, be strong in the Lord, and in the power of his might." "Put on the whole armor of God, that ye may be able to stand against the wiles of the devil." "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places]." "Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand." "Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;" "And your feet shod with the preparation of the gospel of peace;" "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked." "And take the helmet of salvation, and the sword of the Spirit, which is the word of God:"
2 Samuel 22:3 "The God of my rock; in him will I trust: [he is] my shield, and the horn of my salvation, my high tower, and my refuge, my savior; thou savest me from violence."
One of the promises God has made to the righteous, is that He will protect and keep us unto the end. The fact that we have been adopted in to the family of God, assures us of our Fathers care and attention.
Psalm 12:8 "The wicked walk on every side, when the vilest men are exalted."
They fill all places, and go about boldly and securely, seeking to deceive, corrupt, and destroy others. Being neither afraid nor ashamed to discover themselves.
"When the vilest of men are exalted": To places of trust and power. Who, instead of putting the laws in execution against vice and injustice, and punishing the wicked according to their deserts. Patronize and protect them, or give them countenance and support by their own example.
We are living in an evil world. The leaders are also evil in some cases. This world is not the home of those who are believers. We are just passing through (this wilderness), on our way to the Promised Land (heaven). We are like Abraham, looking for a city whose maker is God. Let the evil have the world, I will take heaven.
Psalm 12 Questions
To the chief Musician, A Psalm of David.
"Psalm 13": The distance between four occurrences of "How long", punctuated with question marks (verses 1-2), and the confident and joyful song at the end (verse 6), is covered only with prayer (verses 3-4), and trust (verse 5).
Sooner or later, most of God's people feel as if He has forgotten them. By his pleas for the Lord to "consider and hear", and "lighten" ("put the light back in"), "mine eyes". David clearly felt that God had intentionally forsaken him, an emotion Jesus echoed (Matt. 27:46).
Verses 1-6: Psalm 13 launches with an explosion of 4 "How longs", indicating another lament is about to begin. But David will shift radically from turmoil to tranquility in the space of 6 short verses through 3 levels of attitude.
(1) Below "Sea Level" Expressions of Despair (13:1-2);
(2) "Sea Level" Expressions of Desires (13:3-4);
(3) "Mountaintop Level" Expressions of Delight (13:5-6).
Verses 1-2: These lines reintroduce the familiar triangle of the psalmist, his God, and his enemies. This 3-way relationship produces perplexity and pain. In view of God's apparent absence (verse 1), he seems left to his own resources which are unable to deal with the reality of his enemies (verse 2).
Psalm 13:1 "How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?"
When God does not immediately deliver his people from their enemies, or help them out of an affliction. When he does not discover his love, communicate his grace, apply the blessings and promises of his covenant as usual. And when he does not visit them in his usual manner, and so frequently as he has formerly done, they are ready to conclude he has forgotten them. And sometimes this continues a long time and then they fear they are forgotten for ever. And this they cannot bear, and therefore expresses disapproval with God in a questioning manner, as the psalmist does here. But this is to be understood not in reality, but in their own apprehension, and in the opinion of their enemies. God never does nor can forget his people. Oblivion does not fall upon him with respect to common persons and things. And much less with respect to his own dear children, for whom a special book of remembrance is written (see Psalm 9:18).
"How long wilt thou hide thy face from me? His love, and the manifestation of it, from his person. His gracious presence, the light of his smiling countenance, which sometimes God hides or withdraws from his people by way of resentment of their unbecoming carriage to him. And which is very distressing to them, for they are apt to imagine it is in wrath and hot displeasure. When he still loves them, and will with everlasting kindness have mercy on them (see Isa. 8:17). The Targum renders it, "the glory of thy face".
I asked in a previous lesson, have you ever felt like crying out to God "how long"? It seems that David feels the situation is desperate. He must hear from God immediately. This is not a murmuring, but a cry for God to help. If you have never started a work for the glory of God, you have not experienced what David is feeling here. It is as if David is saying, I did the best I could Lord, Have I displeased you so that you are hiding from me? David really had not displeased God. Perhaps David was being taught a lesson of patience. Sometimes it seems the harder we try, the slower our answers are in coming. There is a little book on "Time Shall Be No More". In the book, it was talked about how time flies when we are doing something we enjoy. Also related, was that when we are sick or suffering, time seems to just drag by. Perhaps this is the case here. David is suffering, so time is dragging by. The Lord never forgets His own.
Hebrews 13:5 "[Let your] conversation [be] without covetousness; [and be] content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee."
Psalm 13:2 "How long shall I take counsel in my soul, [having] sorrow in my heart daily? how long shall mine enemy be exalted over me?"
Or, how long shall I arrange plans? Tossing on a sea of doubt and perplexity, David forms plan after plan, but to no purpose. He seeks to find a way of escape from his difficulties, but cannot discover one. Having sorrow in my heart daily; or all the day. It is perhaps implied that the plans are formed and thought over at night.
"How long shall mine enemy be exalted ever me?" A special enemy is once more glanced at. The allusion seems to be to Saul (compare Psalms 7:2, 5, 11-16; 8:2; 9:6, 16; 10:2-11, 15; 11:5).
This reminds me so much of the things we try to do by our own might. We try this and that and it fails. David is in the same fix here. He knows war and is not afraid to go into battle to win. He seems to have tried all the things he knows to do in the flesh, and none of these things have worked. Have you ever read, "When all else fails, read the instructions"? We Christians, and David as well, need to take that advice. The Bible is our instruction Book. There is an answer for every problem we face, and even for the one David is facing here. It is not by our might that things work out, it is by God's help.
Zechariah 4:6 "Then he answered and spake unto me, saying, This [is] the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts."
Have faith in the instruction Book (Bible), and the Instructor (God), then you cannot fail. Even though the enemy seems to be winning, I have read the last page and God wins. All of God's children who learn to trust in the Lord, will have the last laugh over their enemies.
Verses 3-4: After running from Saul countless times, David was so worn emotionally that he felt as though he would "sleep the sleep of death". In such difficult times, it is appropriate to acknowledge these emotions and come to God for endurance and hope. For even when it does not appear to be true, God will prevail so that one's "enemy" does not.
Psalm 13:3 "Consider [and] hear me, O LORD my God: lighten mine eyes, lest I sleep the [sleep of] death;"
Because I find my own counsels insufficient. Do thou enlighten my mind, and guide me by thy counsel into the right way of obtaining thy merciful help. Or, he means, do thou revive, and comfort, and deliver me from the darkness of death, which is ready to come upon me, and to close mine eyes? "Lest mine enemy say, I have prevailed against him". Namely, by my art or strength; which will reflect dishonor on thee, as if thou were either unfaithful and unmindful of thy promises, or unable to fulfil them. Therefore prevent, or repress this their arrogance and blasphemy, and maintain thine own honor. "I have trusted in thy mercy": Neither their threats and boastings, nor my own dangers, shall shake my confidence in thy mercy promised to me.
"Lest I sleep the sleep of death": A natural death, which is comparable to sleep, and often expressed by it. And which sense agrees with lightening the eyes of his body, as before explained. Or rather the sense is, lift up the light of thy countenance, revive thy work in the midst of the years. Let me see thy goodness in the land of the living that I may not faint and sink and die away. Or it may be an eternal death is designed. For though true believers shall never die this death, yet they may be in such circumstances, as through unbelief to fear they shall.
David has done the only thing left to him. He is praying to the Lord for help. When we feel that God is not listening to our prayers, it brings the worst despair a person can know. David says, he is sorrowful unto death. Perhaps death would be a relief from his great sorrow. Even Jesus felt this great sorrow, as we read in the following verse.
Matthew 26:38 "Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me."
Jesus prayed and submitted to the will of the Father.
Verses 4-5: "Rejoice ... rejoice": Using the same verb, he deliberately contrasts his enemy's celebration with his own confidence in divine deliverance.
Psalm 13:4 "Lest mine enemy say, I have prevailed against him; [and] those that trouble me rejoice when I am moved."
I have overpowered him; I have conquered him. That is, to triumph over him as having obtained a complete victory.
"And those that trouble me": Hebrew, "My adversaries." The reference here is the same as in the former member of the verse. It is to the enemies that seemed almost to have triumphed over him already, and under whose power he was ready to sink.
"Rejoice." Exult; triumph.
"When I am moved": Moved from my steadfastness or firmness; when I am overcome. Before he had been able to hold out against them; but now he began to despair, and to fear that they would accomplish their object by overcoming and subduing him. His ground of apprehension and of appeal was, that by his being vanquished, the cause in which he was engaged would suffer, and that the enemies of religion would triumph.
One of the reasons that Moses gave God a reason not to destroy the children of Israel out in the wilderness, when they made the golden calf, was that the Egyptians would rejoice about it. David is explaining to God that God's enemies will rejoice over the destruction of David. Those who are opposed to David are God's enemies, as well as David's. In fact, they associated David with the God of Israel. When David killed the giant (Goliath), David came against Him in the name of the God of Israel. This is a good reason David is giving here, but it is not necessary. God will help David, because He loves him. God will help you and me, because He loves us. He is our Father.
Verses 5-6: The psalm reaches its turning point when David recalls what God has done for him, giving him victory over the giant Goliath (1 Sam. chapter 17), and saving him from Saul's attacks (1 Sam. 19:9-10). David did not have to worry about God's plans for the future because he knew what God had done in the past.
Psalm 13:5 "But I have trusted in thy mercy; my heart shall rejoice in thy salvation."
The faith, hope, and comfort of the psalmist grew and increased by prayer. From complaining he goes to praying, from praying to believing. He trusted not in himself, not in his own heart, nor in his own righteousness and merits, but in the mercy of God. And not in the bare absolute mercy of God, but in the grace and goodness of God, as the word here used signifies. As it is displayed in the plenteous redemption which is by Christ. Which is a sufficient ground of faith and hope (see Psalm 130:7).
"My heart shall rejoice in thy salvation": Which God is the contriver, author, and giver of, and in which the glory of his perfections is so greatly displayed. And a true believer rejoices more on account that God is glorified by it than because of his own interest in it. And this joy is an inward one, it is joy in the heart, and is real and unfeigned. And is what continues, and will be felt and expressed both here and hereafter.
Now, we see a statement of confidence in the mercy of God. We see David remembering his trust he had placed in the Lord. Just as every one of us must place our trust in the salvation that Jesus has provided for us, David must activate his faith and trust. God is a God of mercy. Prayers are answered when we have faith that they will be answered.
Psalm 13:6 "I will sing unto the LORD, because he hath dealt bountifully with me."
In prayer faith is encouraged, through believing the heart is filled with joy. And this joy is expressed by the lips, in songs of praise to the Lord, ascribing the glory of salvation to him, and giving him thanks for every mercy and blessing of life.
"Because he hath dealt bountifully with me": Both in a way of providence and grace, granting life and preserving it, and supporting with the comforts of it. Blessing with spiritual blessings, and crowning with loving kindness and tender mercies. All which is generous and bountiful dealing, and affords a just occasion of praise and thanksgiving (see Psalm 116:7).
What a beautiful way to end this chapter. David is praising God in song for dealing so bountifully with him. The sorrow we feel when we are convinced that God has forgotten us, is quickly turned to joy and thanksgiving when we remember all the blessings He has showered upon us. Pray with faith and God will bless you above what you can ask or think.
Psalm 13 Questions
To the chief Musician, [A Psalm] of David.
"Psalm 14": This psalm could be dedicated to the atheist. With the denial of God's existence often comes the moral decay described (in verses 1-6), and which was used by Paul to prove the universal depravity of the human race (Rom. 3:10-12). While the "fool" may deny that God is, the righteous finds in Him the object of hopeful prayer for deliverance (verse 7).
Verses 1-7: (Psalm 14), a wisdom poem, along with its nearly identical twin (Psalm 53), contains profound deliberations on human depravity. David's representative desire for deliverance (verse 7), provides the chorus to his two preceding dirges on depravity.
(1) The Dirges on Depravity (14:1-6);
(2) The Chorus on Deliverance (14:7);
Verses 1-3: The "alls" and "no ones" of these lines make the indictments universally applicable. No wonder Paul included these indictments (in Rom. 3:10-12). There is also a common scriptural association of doing with thinking.
Psalm 14:1 "The fool hath said in his heart, [There is] no God. They are corrupt, they have done abominable works, [there is] none that doeth good."
"The fool": In the Bible, this designation carries moral rather than intellectual meaning (Isa. 32:6).
The Hebrew word rendered "fool" in the Old Testament denotes one who is morally deficient (53:1; Deut. 32:5-6; Prov. 17:20-21).
It would certainly be a fool who would say there is no God. We have only to look around us at all of God's creation and know there is God. Just the fact that a planet rotates in the atmosphere and does not fall, shows that there is order in the universe. Some One, greater than you and I, put the planet there and told it what to do. So many people in the age we live in, have the false idea that we will become a god some day. To answer them I say, have you created any worlds lately? An intelligence so far above our comprehension created the entire universe, and everything and everyone in it. I can dig a hole in the ground and plant a seed, water it and watch it grow. The strange thing is that, I did not make the ground to put it in. I had nothing to do with the making of the seed, and I didn't even make the water to water it with. You see, if there were no God to provide the earth, the seed, and the water, then I could not grow a plant. I am not even in control of the next breath I breathe.
When God gets ready for me to stop breathing, I will. How foolish it is to say there is no God. You see, we do not even have the ability to save ourselves from hell. We all have sinned and come short of the glory of God. If we say we have not sinned, we are a liar. Our only hope is God. He loved us and sent His precious Son to die on the cross to save us. Our sins are not just covered up, they are wiped away in the blood of our precious Savior, Jesus Christ. The only thing we are required to do is to believe. What a fool, to say there is no God.
Psalm 14:2 "The LORD looked down from heaven upon the children of men, to see if there were any that did understand, [and] seek God."
To search out the truth. God knoweth all things without any inquiry. This is a figure called anthrōpopatheia, (the attributing of human emotions), whereby Scripture often speaks of God after the manner of men.
"Upon the children of men": Upon the whole body of the Israelites' nation, and upon the generality of mankind under heaven. For he speaks of all except his people, and the righteous ones, who are here opposed to these (Psalm 14:4-5).
"That did understand, and seek God": That did truly know God, to wit, so as to love, and fear, and trust, and obey him, (for all these are frequently signified in Scripture by this expression of knowing God). And that did diligently seek him, i.e. study his mind and will, that they might do it, and seek his grace and favor.
In the days of Noah, God did this very thing. He was grieved in His heart, because He had made man. He searched to see if there were any who believed, and He found Noah. The really sad thing was, that God could not even find 10 people in right standing with Him in Sodom and Gomorrah. It appears from this verse, that even in David's day, it was hard to find anyone living for God. We might say that if God looked down today, He might decide that it is worse now than then. There are a few real Christians, but the world as a whole has gone bad. Sin is on every corner.
Psalm 14:3 "They are all gone aside, they are [all] together become filthy: [there is] none that doeth good, no, not one."
From God and the rule he hath given them to walk by. From truth into error, and from duty into sin; from the paths of wisdom and righteousness. They are altogether become filthy, loathsome, and abominable before God.
This is speaking of humanity as a whole. Truly our generation would be classified as the evilest generation. I personally believe that television has had a great deal to do with the evil that is so rampant today. Movies that are so filthy they would not have been allowed even in B movie houses a few years ago, are shown on prime-time television now. Drugs and alcohol are rampant in our society. My own opinion of why drugs and alcohol are used so much is, because people are not able to face the realities of each day. They think if they get high on drugs or alcohol, it will help them face the day to day problems of life. Wholesale credit plans have ruined many marriages. Soap operas cause young girls to put unrealistic hopes on their marriages. Little children (neglected by parents), are seeking love in gangs. It really seems the whole society has gone crazy. Where are the true Christians who will stand up and try to change things for the better? Someone must say, STOP! Christian men and women of America must take a stand for God. We are in a war. Who will stand, even in the face of death, for Christian principles set down in the Bible? Will God say of our generation, where is even one who truly loves Me?
Verses 4-7: God has promised to be a present "refuge" for the "righteous (see note on 1:5), a secure place for the godly when tremendous evil presses in (14:3). God's presence brings "great fear" to those who wish to harm His people, while delivering hope to those who trust in Him.
The shift from third person affirmations about the wicked (verses 4-5), to the second person (verse 6a), intensifies this confrontation with divine judgment.
Psalm 14:4 "Have all the workers of iniquity no knowledge? Who eat up my people [as] they eat bread, and call not upon the LORD."
Have they lost their senses? Have they neither religion nor common discretion? Either of which might teach them not to fight against Omnipotence. Not to seek death, everlasting death and destruction, in the error of their life. Not to rush voluntarily into the wrath of God, and provoke the vengeance of eternal fire.
"Who eat up my people": Who devour and destroy them, meaning God's people, the poor and godly Israelites.
"As they eat bread": With as little regret or remorse, and with as much greediness, delight, and constancy also, as they use to eat their meat.
"They call not upon the Lord": They are guilty, not only of gross injustice toward men, but also of horrid impiety and contempt of God. Denying his providence, and wholly neglecting, if not despising, his worship. Strange! that they should all be thus senseless, as not only to injure and oppress my poor innocent people, but to be cruel and void of all pity toward them, and to throw off likewise all religion!
These workers of iniquity are those who have rejected the Lord Jesus Christ as their Savior. They are not satisfied with being lost themselves, but constantly are encouraging weak Christians to get involved with them. It is dangerous to fellowship with those of unbelief. Christians should witness to the lost, but do not go into their places and get involved in their sin to witness to them. These workers of iniquity desire to absorb Christians into their way of life (eat them). Christians are to be separated people. We are not to be caught up in the things of this world. When we receive Jesus as our Savior, we are symbolically buried with Jesus. We rise to new life in Him, which means we live our life the way Jesus would live if He were living it. The world and the wicked in it, are headed for hell. Don't go with them, Christian.
Psalm 14:5 "There were they in great fear: for God [is] in the generation of the righteous."
"There": In the midst of their evil-doing, while they are devouring God's people, a sudden terror seizes on them. (Psalm 53:5 adds), "Where no fear was," which seems to imply a panic terror, like that which seized the Syrians when they were besieging Samaria (2 Kings 7:6-7). For God is in the generation of the righteous. God's people cannot be attacked without provoking him. They were in him, and he in them; he will assuredly come to their relief.
"In the generation of the righteous": I.e. among them, with his gracious and powerful presence to defend them, and to fight against their enemies. Or, God is for, etc. That is, God is on their side, and therefore their enemies have great cause to fear.
This fear is speaking of the terrible awareness of knowing you have sinned and deserve to go to hell. This fear (reverence), of God causes a man to repent. Repentance of sin and accepting Jesus as our Savior, makes us righteous in God's sight. Those who have accepted a full pardon through the shed blood of Jesus, are the generation of the righteous in God.
Psalm 14:6 "Ye have shamed the counsel of the poor, because the LORD [is] his refuge."
The poor saints, the Lord's people. The generation of the righteous, who are generally the poor of this world. Poor in spirit, and an afflicted people. And the counsel of them intends not the counsel which they give to others, but the counsel which they receive from the Lord. From the Spirit of counsel, which rests upon them, and with which they are guided. And this is to trust in the Lord, and to make him their refuge; and which is good advice, the best of counsel. Happy and safe are they that take it! But this is derided by wicked and ungodly men. They mock at the poor saints for it, and endeavor to shame them out of it. But hope makes not ashamed (see Psalm 22:7).
"Because the Lord is his refuge": He betakes himself to him when all others fail. And finds him to be a refuge from the storm of impending calamities, and from all enemies.
The evil doers of this world, laugh at the righteousness of the believer. There is a day when their laughing will cease.
Proverbs 14:26 "In the fear of the LORD [is] strong confidence: and his children shall have a place of refuge."
God fights our enemies for us.
Hebrews 6:18 "That by two immutable things, in which [it was] impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:"
Psalm 14:7 "Oh that the salvation of Israel [were come] out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad."
"Zion": The place on earth where God was pleased to reveal His presence, protection, and power (compare Psalms 3:4; 20:2; 128:5; 132:13; 134:3).
Throughout all Jewish history they have looked for the Messiah, their Savior. This Scripture possibly, is prophetic in more than one way. Not only did Jesus come to the earth and save all who would believe, but this also looks to the time when physical Israel comes back into the land. I believe that it further indicates the coming of the Lord for the church (Zion). To further understand this Scripture, study about the two sticks that come together. The 37th chapter of Ezekiel is a good starting point. I will leave this part of the study to you. Just one note here, the ones to study are Jacob and Israel.
Psalms 14 Questions
A Psalm of David.
"Psalm 15": This psalm raises the question of qualifications for service in the tabernacle (verse 1), then answers that question by describing the man who has personal purity (verses 2-3a), and interpersonal integrity (verses 3b-5).
Verses 1-5: Whereas (Psalm 14), focused on the way of the wicked (Psalm 15), concentrates on the way of the righteous (compare Psalm 1). The saved sinner is described as exhibiting indications of ethical integrity. These characteristics alternate in triplets of positive and negative descriptions. The whole psalm unfolds through a question-and-answer vehicle, and indeed it may be regarded as the ultimate Question and Answer session. With its focus on moral responsibility, the psalm offers a sequence of responses to the question of acceptable worship.
(1) A Two Part Question (15:1).
(2) A Twelve-Part Response (15:2-5b);
(1) His lifestyle exhibits integrity;
(2) His deeds exhibit justice;
(3) His speech exhibits reliability.
(1) He does not tread over people with his tongue;
(2) He does not harm his fellow man;
(3) He does not dump reproach upon family or friend.
(1) He views the reprobate as rejected;
(2) He respects the people of God;
(3) He holds himself accountable.
(1) He is not fickle;
(2) He is not greedy;
(3) He cannot be bought.
(3) A One-Part Guarantee (15:5c).
Psalm 15:1 "LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?"
"Tabernacle" and holy hill" are interchangeable terms that indicate the dwelling place of God and descriptively express intimate fellowship with God (43:3; Exodus 40:34-35; Joel 3:17). "Abide" refers to a temporary condition; "dwell" is a permanent position. The two words suggest a progression from guest to full-time resident in the presence of God. These questions speak not only of being at home with God on earth but also in heaven (24:3-5).
The only one worthy to dwell in the tabernacle is our Lord Jesus Christ. Christians will be admitted, because we have been washed in the blood of the Lamb and made righteous in Jesus. Abide means to continually dwell. Notice who the tabernacle belongs to. The ultimate tabernacle, of course, is heaven. The tabernacle on the earth is God's house (church). No one can approach the holy hill of God, except they go through the Door who is Jesus. In the tabernacle in the wilderness, the world was shut out. It was not that they could not come into the outer court, it was that they did not come close to God. The Holy Place was open to the priests who symbolize all Christians. Before the crucifixion of Jesus only the High Priest could go into the Most Holy Place where God dwelt in the tabernacle in the wilderness. The curtain was torn from the top to the bottom at the death of Jesus' body on the cross. The veil (curtain), symbolized Jesus' flesh. Jesus opened the way for all believers to the very presence of God.
2 Corinthians 5:1 "For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."
Revelation 21:3 "And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God."
Verses 2-5: Those who live according to these verses "shall never be moved". In other words, they will be stable, solid, God-honoring citizens in this world who have nothing to fear. Lives forged in integrity are reinforced as if with steel (2 Peter 1:10).
Psalm 15:2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
'Uprightly" (sometimes translated "integrity"), conveys the idea of something that is whole, or wholehearted, and sound. The term "righteousness" is fundamental to Old Testament morality and shows that one is in right standing with God and with fellow humans. "Truth" means what is right and trustworthy, not merely correct (Eph. 4:25).
It is as if the Lord answers the question (from verse 1 above). In the natural, no man can live good enough to inherit heaven. Salvation is a free gift of God to all who will believe. The catch is, if you believe, you will want to do things pleasing to God. When you are saved, you become a new creature in Christ. Old things pass away and all things become new. The attributes mentioned above of those who can abide in the tabernacle, and are just what you will want to do after you are saved. Look at the following two verses that Jesus spoke.
John 14:15 "If ye love me, keep my commandments."
John 15:10 "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love."
If we walk uprightly, we walk in the Light of Jesus. Worketh righteousness means that he does godly tasks. We see his faith through his good works. From the issue of the heart, the mouth speaketh. A heart stayed upon God, would speak truth. The heart of man is what he is.
Verses 3-4: "Backbiteth" is the word for slander, which means "to wander about on the tongue" and pictures one who walks here and there, pouring out verbal venom and poisoning others behind their backs. The "vile person" is literally a "worthless reprobate", someone who is totally disinterested in spiritual things.
Psalm 15:3 "[He that] backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor."
Is not a slanderer, a defamer, a tale bearer. A backbiter is one who privately, secretly, behind a man's back speaks evil of him, devours and destroys his credit and reputation. The word here used comes from which signifies the "foot", and denotes such a person who goes about from house to house, speaking things he should not (1 Tim. 5:13). And a word from this root signifies spies. And the phrase here may point at such persons who creep into houses, pry into the secrets of families, and divulge them. And many times, represent them in a false light. Such are ranked amongst the worst of men, and are very unfit to be in the society of the saints, or in a church of Christ (see Romans 1:30; 2 Cor. 12:20).
"Nor doeth evil to his neighbor": To any man whatever, good or bad, friend or foe. Whether in a natural, civil, or spiritual relation, either by words or deeds, to his person, property, or good name.
"Nor taketh up, a reproach against his neighbor": Does not raise any scandalous report on him himself, nor will he bear to hear one from another, much less will he spread one. Nor will he suffer one to lie upon his neighbor, but will do all he can to vindicate him, and clear his character.
We see the example above of true believers. They are not like the world. Their tongue is controlled by the Holy Spirit. They do good to their neighbor, and not evil. Jesus said, Love thy neighbor as thyself. Our neighbors should be like our brothers and sisters. We should treat them just as we want them to treat us.
Psalm 15:4 "In whose eyes a vile person is contemned; but he honoreth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not."
"Contemned ... honoreth": Whom God rejects, the psalmist rejects; whom God loves, he loves.
We are not only to stand up for the upright person, but we are to condemn sin in the vile person.
Romans 13:7 "Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honor to whom honor." Jesus said swear not.
Matthew 5:34-6 "But I say unto you, Swear not at all; neither by heaven; for it is God's throne:" "Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King." "Neither shalt thou swear by thy head, because thou canst not make one hair white or black."
Psalm 15:5 "[He that] putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these [things] shall never be moved."
The Israelites were prohibited from charging fellow Israelites "usury" (excessive interest on a loan), but it was acceptable with Gentiles. A "reward" perverts justice or corrupts conduct.
"Interest rates ran as high as 50%, but God's law put strict regulations on borrowing and lending (see notes on Deut. 23:19-20; 24:10-13).
"He ... shall never be moved": This is an important promise in the light of its usage in Psalms and Proverbs (compare Psalms 10:6; 13:4; 16:8; 46:5; 62:2, 6; Prov. 10:30).
Usury is interest on money loaned. It is bad to do to an enemy, and worse to do to a brother in Christ. The Jews were forbidden to charge usury. It is a shame, but the poor, who can ill afford to pay high interest, are the very ones who have to pay unreasonable interest. Their credit is no good, so they pay unreasonable amounts to be able to borrow. The person loaning them this money is not helping them. He is digging them a hole they cannot get out of. Be kind to the poor. Except for the grace of God, you would be that poor. If we were to sum this lesson up in a few words, we would have to say these are instructions on how to get a permanent home in heaven. We are saved by grace and grace alone, but if we are saved we will live our life pleasing to God. The life we live before others would show the love of Jesus.
Psalm 15 Questions
A Michtam of David.
"Psalm 16": The attitude of the righteous man is described in life (verses 1-8) and death (verses 9-11).
David's confidence in his ultimate destiny is valid for him (and for all believers), only because Christ has traveled down that path and paved the way for all who believe in Him (Acts 2:25-28).
Verses 1-11: The only prayer of Psalm 16 comes in the first line. The rest of the psalm consists of David's weaving together his personal testimonies of trust in the Lord. In view of this, David's opening prayer is bolstered by two cycles of testimony.
(1) David's Introductory Prayer (16:1);
(2) David's Testimony (16:2-11).
"A Michtam of David": Compare Psalms 56, 57, 58, 59 and 60. In spite of many conjectures, this designation remains obscure.
Verses 1-2: These verses include three different names for God: Elohim (the powerful creator God), Yahweh (the covenant-giving God), and Adonai (the Lord and Master of life). David saw in all these names the personal presence of God in his life. "My goodness" speaks of the psalmist's welfare, not his character.
Psalm 16:1 "Preserve me, O God: for in thee do I put my trust."
"Preserve me": This is a frequent request begging God to protect the psalmist (compare 17:8; 140:4; 141:9).
Michtam means engraving, or a poem. This prayer of David not only asks for God to preserve him, but shows the perfect trust that David has in the Lord as well. Preserve here, is really a protection as a shepherd protects his sheep. Jesus is the great Shepherd. He watches over us and keeps us from harm. The blood of Jesus protects us from the wiles of the devil.
Psalm 16:2 "[O my soul], thou hast said unto the LORD, Thou [art] my Lord: my goodness [extended] not to thee;"
"My goodness extended not to thee": I.e., "My well-being is entirely dependent upon You."
Psalm 16:3 "[But] to the saints that [are] in the earth, and [to] the excellent, in whom [is] all my delight."
Who are sanctified or set apart by God the Father in election. Whose sins are expiated by the blood of Christ in redemption, and who are sanctified or made holy by the Spirit of God in the effectual calling. And who live a holy life and conversation. These are said to be "in the earth", not to distinguish them from the saints in heaven, to whom the goodness of Christ extends as to them. Unless it be to distinguish them from the angels in heaven, who are called saints (Deut. 33:2); as Aben Ezra observes. But to point out the place of their abode, scattered up and down in the earth. And to show that love, grace, goodness, and kindness of Christ reaches to them in the present state of things. Notwithstanding all their meanness and imperfection in themselves, and their despicableness in the eyes of others (see John 13:1).
"And to the excellent": The same with the saints, who though reckoned by men the faith of the world, and the off scouring of all things, are in high esteem with Christ. They are "nobles" in his account, as the word is rendered (in Jer. 30:21). They are princes in all the earth, and these princes are kings. They are made kings and priests unto God by Christ. They wear and live like kings, and have the attendance, power, riches, and glory of kings. They are guarded by angels, they have power with God, they are rich in faith, and heirs of a kingdom.
"In whom is all my delight": Christ's delights were with these sons of men before the world was, and have always continued with them. They are his "Hepbzibah" ("My delight is in her"), and "Beulah" (as in Isa. 62:4). Hence, he became incarnate, and suffered and died for them, and makes application of all the blessings of his grace and goodness to them.
The soul of man has to do with the will of man. The flesh and the spirit are in conflict. The man's will (soul), either follows the flesh and sin, or follows the spirit and God. Notice the soul of the man above has declared the Lord. Man has no goodness to extend to God. God's goodness extends to man, when the man decides to follow God. The difference in a Christian and a non-Christian is: Christians follow the will of their spirit, and non-Christians follow the desires of their flesh. Saints are followers of Jesus Christ.
1 Corinthians 1:2 "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called [to be] saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:"
Psalm 16:4 "Their sorrows shall be multiplied [that] hasten [after] another [god]: their drink offerings of blood will I not offer, nor take up their names into my lips."
David had seen the idols of Moab and Philistia, and he had heard about his own people's history of idolatry (106:37-38). The principles of God's holiness kept him from giving in to the same temptations.
He will have nothing to do with false gods or the people pursuing them.
False gods are everywhere today. Satan worshippers actually drink blood as part of their ceremony. The drinking of blood is absolutely forbidden by God. The things the believers in Christ had to keep were the following.
Acts 21:25 "As touching the Gentiles which believe, we have written [and] concluded that they observe no such thing, save only that they keep themselves from [things] offered to idols, and from blood, and from strangled, and from fornication."
God is a jealous God. He will not share His people with false gods. The very first commandments in the 10 commandments are:
#1 "Exodus 20:3 Thou shalt have no other gods before me."
#2 Exodus 20:4 "Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth:"
#3 Exodus 20:5 "Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;"
#4 Exodus 20:7 "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain."
God does not even want the names of false gods mentioned.
Exodus 23:13 "And in all [things] that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth."
Verses 5-6: These lines use Old Testament metaphors to describe the blessing of God.
Psalm 16:5 "The LORD [is] the portion of mine inheritance and of my cup: thou maintainest my lot."
The word "lot" means circumstances, or the place God has put a person. People do well to recognize, as David did, the daily provisions of God.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Galatians 5:24 "And they that are Christ's have crucified the flesh with the affections and lusts."
The LORD Jesus Christ is our portion. We inherit eternal life because of our faith in Him. Just as God was the portion for Aaron, and he owned no earthly treasures, we need no earthly portion. The earth is not our home. Our treasures are in Jesus in heaven. We have inherited eternal life, just by our faith in Jesus Christ. He is the only portion we need.
John 6:39 "And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." John 6:40 " And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and will raise him up at the last day."
Jesus is our protection now and at the end. If we profess the Lord here as our Savior, He will profess us to his Father.
Revelation 3:5 "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels."
Psalm 16:6 "The lines are fallen unto me in pleasant [places]; yea, I have a goodly heritage."
In a sweet land, flowing with milk and honey, and, above all, blessed with the presence and knowledge of the true God. The allusion is the same as it was in the preceding verse. Lines signifying the lot or tract of land which it was anciently the custom to divide by lines. Those have reason to speak in this language who have God for their portion. For they have a worthy portion, a goodly heritage. What can they have better? What can they desire more?
"Yea, I have a goodly heritage": So the Lord's people are called (1 Peter 5:3). These are Christ's heritage, his peculiar treasure, his jewels, with whom he is greatly delighted and well pleased. More than men are with their gold and silver, houses and land, and their greatest wealth and substance. These persons are the inheritance with which he is contented and fully satisfied.
The Christian's heritage is through Abraham. He was counted righteous, because he believed. We are counted righteous, because we believe in Jesus Christ, as our Savior and Lord.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Psalm 16 Questions
A prayer of David.
Psalm 17 is one of three that bear the title "A prayer of David" (also 86 and 142). It is a most appropriate heading since the psalm is rich with words for petition: "hear, attend, unto, give ear," and so on. After an initial cry to God (verses 1-2), David defends his character and motives (verses 3-5). On this basis, he is able to offer his petition, which includes both a beautiful prayer for divine protection (verse 8), and a repulsive description of his would-be captors (verses 9-12). The request, "Keep me as the apple of the eye" (verse 8), is a petition that God protect David just as a man protects the pupil of his eye, the most sensitive part of the most sensitive member of the body. Finally, David asks that his deliverance might be granted: it will involve the destruction of his enemies (verses 13-14), but will result in David's unhindered devotion (verse 15).
Verses 1-15: This "prayer" of David brims with petitions, as many as seventeen of them depending upon the translation of certain Hebrew verb forms. There are many literary parallels (with Psalm 16). Although the psalm shows indications of mixed forms, it is essentially a prayer for protection. David is fond of using themes and phrases from the Exodus narrative (compare Exodus chapter 15; Deut. Chapter 32). A logical repetition pattern development is detected in its verses, with the focus shifting from the psalmist (verses 1-8), to his enemies (verses 9-12), remaining on his enemies in (verses 13-14), then shifting back to David (verse 15). Or viewing its development from another angle, David approaches the divine court with 3 clusters of appeals in seeking justice.
(1) Appeals Dealing with Response and Recognition (17:1-5).
(2) Appeals Dealing with Rescue and Relief (17:6-12).
(3) Appeals Dealing with Retribution and Rest (17:13-15).
This is the first psalm simply entitled "A Prayer" (compare Psalms 86, 90, 102, 142).
Verses 1-2: The introductory language is that of the law court, and David stands before the ultimate Chief Justice to present his case. David claimed to be representing "the right", asking for a fair ruling in God's court.
Psalm 17:1 "Hear the right, O LORD, attend unto my cry, give ear unto my prayer, [that goeth] not out of feigned lips."
Hebrew (tzedek), righteousness. That is my righteous cause, or me, who notwithstanding all their accusations and slanders, am righteous in my conduct toward them and all men.
"Attend unto my cry": My fervent prayer, attended with strong cries.
"That goeth not out of feigned lips": Hebrew (shipthee mirmah), lips of deceit or of guile, which speak one thing when the heart knows and designs another. This profession of his sincerity in his words fitly makes way for his solemn appeal to God in the following verses.
Feigned in the verse above, means deceiving or fraud. Rinnah, the word that was translated cry here, means shout loudly. David says, that he is not speaking with false lips. He shouts, as if he needs to get God's attention. David is sure that he is on the side of the right. We see in this, that David feels justified in calling for God's help.
Psalm 17:2 "Let my sentence come forth from thy presence; let thine eyes behold the things that are equal."
Hebrew, my right or judgment. I.e. judgment in my cause, or on my behalf.
"From thy presence": I.e. from thee, and from thy tribunal, to which I bring my cause. Do not suspend or delay it, but speedily examine my cause and give sentence in it.
"Things that are equal": Or right. For though I desire and need thy grace and favor in many other respects, yet I beg only thy justice in this cause between me and them.
David is not afraid to be judged by the just God. David feels sure that, if he is tried in the balance scale, the scale would be in favor of him. We may be assured also, if we walk uprightly before our God, the balances will be weighed in our favor as well.
Verses 3-5: His basic integrity (verses 3-4), especially in view of the present age, was and is dependent upon the grace of God (verse 5).
Psalm 17:3 "Thou hast proved mine heart; thou hast visited [me] in the night; thou hast tried me, [and] shalt find nothing; I am purposed [that] my mouth shall not transgress."
Like Job, David did not claim he never sinned, but only that he was innocent of the kind of sin that would warrant his present difficulty (17:9). Sometimes personal difficulties are caused by personal sin, but not always (1 Peter 1:6-7). When a person has remained faithful and obedient and still faces trouble, the wise response is to appeal honestly to God, who is just and loving (17:7), as David does here.
David has every confidence that God knows the thoughts of David's heart. David feels that he has been through many tests, and has shown in these tests that he is on God's side. We remember when all the soldiers were so afraid of Goliath, they would not go out to fight him, David, as a lad went knowing that God was with him. In fact, he went in the name of God. He was not defeated, and I am sure David is reflecting on some of those times here. Many of God's people are comforted by God in the night in visions and dreams. David has made up his mind that every word that proceeds from his mouth will be pleasing unto God.
Psalm 17:4 "Concerning the works of men, by the word of thy lips I have kept [me from] the paths of the destroyer."
Of wicked men, as to what respects and concerns them, or in the midst of them. In the midst of a wicked generation of men, and their filthy conversation. Who appear to be so,
"By the word of thy lips": The law of God, the Scriptures of truth, the rule and standard of faith and practice. Which show what works are good and what are not. By the use, help, and benefit of this;
"I have kept me from the paths of the destroyer": Such is the devil, who was a murderer from the beginning. The Antichrist, whose name is Abaddon and Apollyon, both which signify a destroyer. False teachers, and all wicked men: The "paths" of such are their wicked principles and practices, their damnable errors and heresies, and their sins and lusts, which make up the broad road that leads to destruction. These the psalmist "kept" or "observed", for the words "me" and "from" are not in the original text. And the sense is, that he took notice of them, and avoided them. And, as a faithful prince and magistrate, forbad his subjects walking in them, and restrained them from them, making the word of God the rule of his conduct.
The word of thy lips here is speaking of the Word of God (the Bible). The teachings of God have kept David from the concerns of the works of men. Notice in this that, David's will was involved in staying away from the destroyer. He says (I have kept). David has let the teachings of God direct him. Christians today must hide the Word of God in their inner being, and let that Word direct them in all decisions they make. I do not believe a person can walk as a Christian without studying His Word (the Bible), daily. We are living in very dangerous times. We cannot take someone else's word for what the Bible says. We must know for ourselves what the Bible teaches, so that we cannot be deceived.
Psalm 17:5 "Hold up my goings in thy paths, [that] my footsteps slip not."
Which being spoken by David in his own person, and for himself, shows that he was conscious of his own weakness to keep himself in the ways of God, and to direct his steps therein. And that he was sensible of the need he stood in, of divine power to uphold and support him in them.
"That my footsteps slip not": Out of the paths of truth and duty, of faith and holiness. Of which there is danger, should a man be left to himself, and destitute of divine direction and aid (see Psalm 73:2). And though Christ had no moral weakness in him, and was in no danger of falling into sin, or slipping out of the ways of God; Yet these words may be applied to him in a good sense, as considered in human nature. And attended with the sinless infirmities of it, he being God's servant, whom he upheld. And of whom he gave his angels charge to keep him in all his ways (Isa. 42:1).
Those who walk in spiritual darkness, stumble and fall. We must walk in the Light of Jesus so we will not fall.
John 12:35 "Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth."
John 8:12 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
Psalm 17:6 "I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, [and hear] my speech."
In prayer. This had been the constant practice of the psalmist, and he still continued in it.
"For thou wilt hear me, O God": God is a God who hears our prayers. He is used to hearing his people, and they have frequent experience of it. And they may be assured that whatsoever they ask according to his will, and in the name of Christ, he will hear. And such an assurance is a reason engaging the saints to a constant calling upon God (Psalm 116:2). And such confidence of being always heard Christ had (John 11:41).
"Incline thine ear unto me, and hear my speech": Meaning his prayer, which he now directed to him in full assurance of being heard, and is as follows.
Just the fact that a person prays, shows that he believes that God hears and answers prayers. Notice again, the confidence that David has (thou wilt hear me). David is saying, God listen carefully to my request before you answer. Have you ever felt that God tired of hearing your requests in prayer? I believe this is David saying this is a more important prayer than some I have prayed. When Jesus prayed for the sick, and they were healed, He said, your faith has made you whole. It is very important to believe that our prayer will be answered when we pray.
Mark 11:24 "Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive [them], and ye shall have [them]."
Psalm 17:7 "Show thy marvelous lovingkindness, O thou that savest by thy right hand them which put their trust [in thee] from those that rise up [against them]."
Namely, in preserving and delivering me. Which, if thou dost, I must ever acknowledge it to be an act of kindness, or free grace and mercy. Yea, and of marvelous kindness. Because of my extreme and pressing dangers, out of which nothing but a miracle of divine mercy and power can save me.
"O thou that savest by thy right hand": Either by his power, or by the man of his right hand, his own son.
"Them which put their trust in thee": Not in men, not in an arm of flesh, not in themselves, in their own power, wisdom, riches, and righteousness. But in the Lord their God, who is the Savior of all men, but especially of them that believe (1 Tim. 4:10). For these he saves both in a temporal and in a spiritual manner.
"From those that rise up against them": From all their spiritual enemies, sin and Satan. And from all outward ones, from the men of the world, oppressors and violent persecutors. Who are afterwards described: the phrase, "by thy right hand", is by some, as Aben Ezra. Connected with the word trust, and rendered, "them which trust in thy right hand". Either in the grace, mercy, and favor of God, dispensed by his right hand; or in his strength, and the mighty power of his arm.
Jesus not only sits at the right hand of God, but in fact, is the Right Hand of God. (To understand this better, read the little pamphlet on The Right Hand of God). The Right Hand that saved all of us is Jesus. We know that in the 14th chapter of John beginning with the 12th verse, we can pray and receive answers to those prayers if we ask in Jesus' name. It is impossible to pray in someone's name you do not believe in. Those who rose up against Jesus, and those who even now reject Him, will not pray in His name. God's lovingkindness was shown abundantly to all of us, when He gave Himself to die for our sin. God's love for mankind could never be questioned.
1 John 4:10 "Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins."
Verses 8-9: The "apple" of the "eye" refers to the pupil, or, as the Hebrew language calls it, "the daughter of the eye". God places the eye in a well-protected position; it stands surrounded by projecting bones. Likewise, the righteous are in a protected position, no matter how "deadly" or "wicked" the enemy.
Psalm 17:8 "Keep me as the apple of the eye, hide me under the shadow of thy wings,"
"The apple of the eye": An expression meaning the pupil of the human eye. As a person protects that vital organ of vision, so God protects His people.
I believe the eye is the window to the man's soul. The apple mentioned here, is possibly the pupil of the eye. The first moment any foreign object comes toward the eye; the lid closes to protect the pupil. I have used the expression so many times, about the mother hen spreading her wings and saving the little chicks from the storm under her wings. How wonderful to know that God will spread His wings and save us from harm, if we are His. David wants the supernatural protection of God. If we are smart, we will want that protection too.
Psalm 17:9 "From the wicked that oppress me, [from] my deadly enemies, [who] compass me about."
Or "waste" or "destroy"; as wild beasts do a field or vineyard when they get into it. And such havoc that persecutors and false teachers make of the church and people of God. When they are suffered to get in among them (Psalm 80:13). Wherefore from such wicked and unreasonable men protection is desired (2 Thess. 3:2).
"From my deadly enemies": Enemies against his soul or life, who sought to take it away. Nothing would satisfy them but this.
"Who compass me about": On all sides, in order to obtain their desire. Such were the enemies of Christ, and so they are described (Psalm 22:12).
David is not crying for protection from a natural storm, but he is asking for protection from the wicked who would like to kill him. Our prayer should be that the blood of Jesus will build a hedge around us that the enemy cannot get through to harm us. When you are covered in the blood of Jesus, the enemy will flee. The enemy is afraid of the blood of Jesus. The blood of Jesus is what defeated Satan.
Verses 10-12: These verses apply powerful imagery to demonstrate what sort of people were troubling David. "Enclosed in their own fat" was a colloquialism for being insensitive. David's enemies were ruthless and lacking compassion, waiting to tear away at his life, much like a "lion" would his "prey". Yet David knew that God could protect him, even from such bloodthirsty people. God is able to shield all His children from those who seek to do them harm.
Psalm 17:10 "They are enclosed in their own fat: with their mouth they speak proudly."
"They are enclosed in their own fat": (Meaning their fat hearts). Literally "They have closed their fat". This was a common Old Testament idiom for insensitivity (compare 32:15; Job 15:27; Psalm 73:7; Jer. 5:28).
"With their mouth they speak proudly": Haughtily; in an arrogant tone; as a consequence of their prosperity.
They would possibly wonder why they needed God, because they have most everything this world can offer them.
Psalm 17:11 "They have now compassed us in our steps: they have set their eyes bowing down to the earth;"
I e., in all our ways. We go from place to place, to rocks, and caves, and woods. But wherever we go they are at hand, and ready to surround us. Of which see an example (1 Sam. 23:26).
"They have set their eyes": To wit, upon or against us. I.e. they have discovered us, and keep their eyes fixed upon us, that we may not escape, or as designing to shoot at us.
"Bowing down to the earth": Couching and casting themselves down upon the earth, that they may not be discovered. And so may watch the fittest opportunity to surprise us. Which sense is favored by the next verse, and by comparing (Psalm 10:10). Otherwise, to cast us down to the earth.
This probably means that David believes he is surrounded by these worldly people. Notice their eyes are not looking heavenward, but at the earth. You and I are surrounded by people of the earth today. They see only the here and now. They want the things the earth has to offer and are not concerned about their life after death.
Psalm 17:12 "Like as a lion [that] is greedy of his prey, and as it were a young lion lurking in secret places."
Or "the likeness of him is as a lion"; meaning Saul, as Kimchi interprets it. Or every one of them that compassed them about, as Aben Ezra observes. Sometimes wicked and persecuting princes are compared to lions, for their strength and cruelty (see Prov. 28:15). So the devil is called a roaring lion (1 Peter 5:8). And the antichristian beast is said to have the mouth of a lion (Rev. 13:2).
"And as it were a young lion lurking in secret places": To leap upon its prey, and seize it, as it has opportunity. This denotes the secret and insidious method which the enemies of Christ take to do mischief (see Psalm 10:9).
Notice they are not a lion, but are acting like one. We will look at the devil who runs around (like a lion), seeking whom he may destroy.
1 Peter 5:8 "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:"
Resist the devil, and he will flee from you.
Psalm 17:13 "Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:"
That is, go forth against him, and meet and face him in battle, as enemies are accustomed to do. Or, prevent the execution of his mischievous designs against me:
"Deliver my soul from the wicked, which is thy sword": So Jarchi, Aben Ezra, Kimchi, and Ben Melech, render the words. That is, from wicked men, whom God makes use of as instruments to afflict and chastise his people. Compare with this (Psalm 22:20). The words are rendered by some, "deliver my soul from the wicked by thy swords". Meaning not the sword of the Spirit, the Word of God by which Christ was delivered from the wicked one, when tempted by him in the wilderness. But the avenging justice of God, the sword of the Lord, which, being whetted and taken hold on, and used by him, brings vengeance on his enemies, and salvation to his people (see Deut. 32:41). The Targum paraphrases the clause thus "deliver my soul from the wicked, who deserves to be slain by thy sword."
David was well aware that battles were won by God being on his side. To fight a battle without the aid of God, would be disastrous. David is asking God to destroy his enemies for him.
Verses 14-15: The common grace of God is overlooked by those who are satisfied with temporal prosperities (verse 14), but David brings back the proper perspective on true satisfaction in verse 15. Compare Jesus' teaching on these vital issues (in Matt. 6:19-34).
Psalm 17:14 "From men [which are] thy hand, O LORD, from men of the world, [which have] their portion in [this] life, and whose belly thou fillest with thy hid [treasure]: they are full of children, and leave the rest of their [substance] to their babes."
Wherewith thou dost correct me.
"Men of the world": I. e. who prosper in and set their hearts upon this vain and transitory world, and neither have, nor choose, or desire any other portion or felicity, as it follows.
"Whose belly": I.e. mind or appetite, as that word is used (Job 20:20; Prov. 20:30).
"With thy hid treasure": I.e. not only with common mercies, as food and raiment; but with thy choicest and most precious good things, such as men use to hide or keep in their treasures, with extraordinary wealth and glory, and all the delights and of the present life.
"They are full of children": When many of the faithful servants are barren, these are blessed with a numerous posterity. Or, their children are filled or satisfied as well as their parents. There is abundantly enough, both for them and for their children, and to spare for their children's children, as it follows.
The worldly people who have rejected Jesus as their Savior, surely better enjoy this world, because this is all the pleasure they will have. Hell awaits that type of person. Notice their treasures are all of this world. When they die they will leave their treasures here on the earth. Their worldly children will be the only ones that will get any good out of them. They have laid up no treasures for heaven. The only thing meant by these people being (thy hand), is that God was their Creator. They have no future with God in heaven at all. Their portion is for this life.
Psalm 17:15 "As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness."
"To behold Jehovah's face" is to enjoy communion with Him and all the blessings that flow from it. It is the inward reality which corresponds to "appearing before Him" in the sanctuary.
"I shall be satisfied, when I awake, with thy likeness": David had already spoken of death as a "sleep" (Psalm 13:3). Now he speaks of "awaking." What awaking can this be but an awaking from the sleep of death? When he so awakes, he says, he will be "satisfied with God's likeness." The word used is the same as that employed in (Num. 12:8), of the manifestation of the Divine glory to Moses. David therefore expects to see, on awaking, a similar manifestation. He will have the enjoyment of the "beatific vision," if not in the Christian sense. At any rate in a true and real sense, and one that will wholly "satisfy" him. Let me be satisfied, when I awake, with thy likeness.
David says here, that heaven is good enough for him. He knows that someday he will stand before the righteous Judge of all the earth. He also knows that he will have taken on the likeness of God. Praise God, we are adopted in to the family of God when we become a Christian. When we die, we will be like David and see His righteousness. We will be righteous too, because we have washed our robe in the blood of the Lamb and taken on His righteousness.
1 John 3:2 "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is."
We shall be heirs according to the promise.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Titus 3:7 "That being justified by his grace, we should be made heirs according to the hope of eternal life."
Psalm 17 Questions
To the chief Musician, A Psalm of David, the servant of the LORD, who spake unto the LORD the words of this song in the day [that] the LORD delivered him from the hand of all his enemies, and from the hand of Saul (as he said in verse 1).
Psalm 18 is a royal song of thanksgiving that rehearses God's deliverance of David from all his enemies. It appears to be a popular version of the song in (2 Sam. chapter 22). The title "servant of the Lord" places David in an elite company, namely, that of Moses, Joshua, and the Messiah, who also bear the title. The psalm includes a declaration of David's love and trust in the Lord (verses 1-3), a narrative of his deliverance by the Lord (verses 4-19), an explanation of the cause for David's deliverance (verses 20-24), an exposition of the display of God's attributes to those who trust in Him (verses 25-30), a further description of David's victory (verses 31-45), and a concluding word of thanks for God's deliverance (verses 46-50). The description of the Lord's intervention given (in verses 7-19), is called a theophany, one of many in the Old Testament, in which God visibly manifests Himself. The theophany characteristically has two parts: the Lord leaves His residence and nature reacts. It is thus a highly poetic and vivid way of describing the fact that the God of Israel intervened in history on David's behalf. The entire psalm is a celebration of that fact.
Verses 1-50; Psalm 18 is clearly an individual psalm of thanksgiving, also bearing royal characteristics. Its poetry and theme resemble other ancient testimonies to God's great historical deliverances (e.g., Exodus chapter 15; Judges chapter 5). Between David's opening (verses 1-3), and closing (verses 46-50), praises to God, his life with the Lord is described in 3 stages.
III. Postscript: His Closing Praises (18:46-50).
This large psalm bears a large title. Although the title seems to refer to only one specific occasion (e.g., "in the day"), it does state that God's deliverance was "from the hand of all his enemies and from the hand of Saul". Therefore, it is preferable that the language of this superscription be understood to summarize the testimony of David's whole life in retrospect.
Verses 1-2: (Here and in 2 Sam chapter 22), David employs the same series of strong words to express the security he has in God. A "high tower" is a place located above the reach of violence.
Psalm 18:1 "I will love thee, O LORD, my strength."
"Love": This is not the normal word for love that often bears covenant meaning (e.g., Deut. 7:8; Psalm 119:97), but it is a rare verb form of a word group that expresses tender intimacy. David's choice of words intended to express very strong devotion, like Peter's (in John 21:15-17).
David was prouder of the fact that he was a servant of the LORD, than the fact that he was king of the Hebrews. David is looking back at the problems he had pertaining to Saul, and the wicked we have been reading about in previous lessons. This is a song of thanksgiving for the wonderful way God has brought him through his trials. David knows full well that it was not his strength that saved him, but the strength of God working in him.
Psalm 18:2 "The LORD [is] my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, [and] my high tower."
Military metaphors for the Divine Warrior multiply in this verse. Both defensively and offensively, the Lord was all David needed in life's tough battles.
David had hidden in the caves and among the rocks, and found that God was his protection. These are all things that every Christian could say about the LORD as well. I built my house, not on the sand, but on the solid Rock (Jesus Christ). He is my fortress. He has built a fortress around me to protect me from the devil. He has delivered me from all my sin. I will have no other god before Him. In my weakness, He has made me strong. I am as Abraham, who had faith and it was counted unto him as righteousness. The horn, as we have studied in all of these lessons, means strength. My salvation is bought by the precious shed blood of the Lamb.
Psalm 18:3 "I will call upon the LORD, [who is worthy] to be praised: so shall I be saved from mine enemies."
In prayer, for fresh mercies, and further appearances of Himself. And discoveries of His grace and favor.
"Who is worthy to be praised": For the perfections of His nature and the works of His hands. His providential goodness, and more especially for his covenant grace and blessings in Christ. The Targum is, "in praise, or with a hymn, I pray before the Lord." Agreeably to the rule the apostle gives (Phil. 4:6). And this prayer was a prayer of faith, as follows.
"So shall I be saved from mine enemies": Which was founded upon past experience of God's goodness to him in distress, when he called upon Him, as the words show in the next verse.
God inhabits the praises of His people. We are to praise God in all things. We, like David, should know from past blessings that God will be with us in all our battles. He is our help.
Psalm 18:4 "The sorrows of death compassed me, and the floods of ungodly men made me afraid."
I.e. dangerous and deadly troubles. Or, the bands or cords of death, which had almost seized me, and was putting its bands upon me (compare Psalm 73:4; Jonah 2:2-9).
"The floods of ungodly men": Their great multitudes, and strength, and violent assaults, breaking in upon me like a flood.
"Made me afraid." Made me apprehensive of losing my life. To what particular period of his life he here refers it is impossible now to determine.
Psalm 18:5 "The sorrows of hell compassed me about: the snares of death prevented me."
Or "the cords of the grave", under the power of which he was detained for a while. The allusion may be to the manner of burying among the Jews, who wound up their dead bodies in linen clothes. So that they were as persons bound hand and foot. And thus were they laid in the grave (see John 11:44). And so was Christ, till He was raised from the dead, when he showed Himself to have the keys of hell and death, and to be no more under their power, or be held by them.
"The snares of death prevented me": Or "met" or "got before me" the sense is; he was taken in them. This phrase designs the insidious ways and methods which the enemies of Christ took to ensnare him, and take away His life, and in which they succeeded (see Matt. 26:4).
David is telling of his condition, before the Lord came to his rescue. David's fear was turned into joy. David was in danger of death from his enemies, until the Lord rescued him.
Psalm 18:6 "In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, [even] into his ears."
The great Jehovah, the everlasting I AM, who is the Most High in all the earth, and who is able to save (Heb. 5:7).
"And cried unto my God": As Jesus did (Matt. 27:46). So the members of Christ, when in distress, as they often are, through sin and Satan, through the hidings of God's face, a variety of afflictions, and the persecutions of men. Betake themselves to the Lord, and call upon their God. A time of distress is a time for prayer; and sometimes the end God has in suffering them to be in distress is to bring them to the throne of his grace. And a great privilege it is they have that they have such a throne to come to for grace and mercy to help them in time of need. And such a God to sympathize with them, and help them. And their encouragement to call upon Him, and cry unto Him, is, that he is Jehovah, omniscient, omnipotent, and omnipresent. Who knows their wants, is able to help them, and is a God at hand to do it.
"He heard my voice out of his temple": That is, out of heaven his dwelling place. For the temple at Jerusalem was not built in David's time. And it may be observed, that the prayer of the psalmist, or whom he represents, was a vocal one, and not merely mental. And hearing it intends a gracious regard unto it, an acceptance of it, and an agreeable answer. For it follows.
"And my cry came before him, even into his ears": God did not cover himself with a cloud, that his prayer could not pass through. But it was admitted and received. It came up before Him with acceptance; it reached His ears, and even entered into them. And was delightful music to them (see John 11:41).
In this David is setting us a pattern to follow when troubles come upon us. In our deepest need, we should cry out to God. He will hear and answer our prayers. God's ears are always tuned into the needs of His people.
Verses 7-15: This theophany, a vivid poetic picture of God's presence, rivals other biblical presentations (compare Exodus 19:16; Deut. 33:2; Judges chapters 4 and 5; Psalm 68:7-8; Micah 1:3-4; Hab. chapter 3; Rev. chapter 19). His presence is largely described by various catastrophic responses by all creation.
Psalm 18:7 "Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth."
As it did quickly after Christ called upon the Lord, and cried to his God upon the cross (Matt. 27:50). And so some time after, when his people were praying together, the place where they were assembled was shaken (Acts 4:31). As a token of God's presence being with them. And the shaking and trembling of the earth is often used as a symbol of the presence of God, and of the greatness of his majesty. As when he brought the children of Israel through the Red sea, went before them in the wilderness, and descended on Mount Sinai, which mountain then moved and quaked exceedingly (see Psalm 104:32).
"The foundations also of the hills moved and were shaken": And design the shaking of the earth and heavens, prophesied of in (Hag. 2:6). And which is explained in (Heb. 12:26). Of the removing the ordinances of the ceremonial law, that Gospel ordinances might remain unshaken. For in (2 Sam. 22:8); the words are, "the foundations of heaven moved and shook". And the shaking and moving of the earth and mountains may denote the abolition and destruction of kingdoms and nations.
"Because he was wroth": With the people of the Jews, for disbelieving and rejecting the Messiah. For setting themselves, and taking counsel together against him, and putting Him to death. For these things God was angry with them, and wrath came upon them to the uttermost, and their nation, city, and temple were destroyed (Psalm 2:1). And with the Pagan empire and antichristian powers (Rev. 6:16).
Many times in the Bible, God shook the earth. Once was the earthquake when Moses came down the mountain and saw the children of Israel worshipping a golden calf. When Jesus died on the cross, the earth quaked. The earth is God's and the fullness thereof. He can shake it if He desires to. When God's anger comes up in His face at the end of the age, the earth will quake as never before. In fact, the earth will quake so that it will be felt around the world. It is best not to anger God.
Psalm 18:8 "There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it."
God sends forth "smoke" in the heat of His wrath and zeal. He will not endure rebellion forever.
Deuteronomy 9:3 "Understand therefore this day, that the LORD thy God [is] He which goeth over before thee; [as] a consuming fire He shall destroy them, and He shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee."
Hebrews 12:29 "For our God [is] a consuming fire."
We know that the wrath of God is something we do not want to encounter. If God is a flaming fire, and the Word says He is, it would be only natural for His anger to proceed from His mouth as a fire.
Psalm 18:9 "He bowed the heavens also, and came down: and darkness [was] under his feet."
To execute wrath and vengeance on wicked men; which is always the sense of these phrases when they go together (see Psalm 144:6). The Targum is, "He bowed the heavens, and his glory appeared". That is, the glory of his power, and of his mighty hand of vengeance. For not His grace and mercy, but his indignation and wrath, showed themselves; for it follows.
"And darkness was under his feet": The Targum is, "a dark cloud", expressive of the awfulness of the dispensation to wicked men. Who are not allowed to see the face of God, are debarred His presence, and denied, communion with Him. And to whom everything appears awful and terrible (Psalm 97:2).
God showed Himself to the Israelites in a fire by night, and a cloud by day. He descended and His presence was over the mercy seat. As far as the people were concerned, this cloud was as thick darkness because they could not see God. For that matter, all things are under His feet, not just darkness.
Psalm 18:10 "And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind."
Or, upon the cherubims, that is, upon the angels, who are so called (Gen. 3:24; Hebrews 9:5). Who are also called God's chariots (Psalm 68:17), upon which he is said to sit and ride. All which is not to be understood grossly, but only to note God's using of the ministry of angels in raising such storms and tempests as are here described.
"Upon the wings of the wind": As swiftly as the wind. He came to my rescue with all speed.
This is just David's explanation of how God can move through the air, as He moves through the earth. Jesus rose into heaven after 40 days of ministry here on the earth after His resurrection from the dead. He did not need an airplane to carry Him, He just went up on a cloud.
Psalm 18:11 "He made darkness his secret place; his pavilion round about him [were] dark waters [and] thick clouds of the skies."
Which, and the dark waters in the next clause, are the same with the thick clouds in the last. In which Jehovah is represented as wrapping Himself, and in which He lies hid as in a secret place. Not so as that He cannot see others, as wicked men imagine (Job 22:13). But as that He cannot be beheld by others. The Targum interprets it, "he caused his Shekinah to dwell in darkness."
"His pavilion round about Him were dark waters, and thick clouds of the skies": These were as a tent or tabernacle, in which He dwelt unseen by men (see Job 36:29). All this may design the dark dispensation of the Jews, after their rejection and crucifixion of Christ. When God departed from them, left their house desolate, and them without his presence and protection. When the light of the Gospel was taken away from them, and blindness happened unto them. And they had eyes that they should not see, and were given up to a judicial darkness of mind and hardness of heart. Which were some of the dark, deep, and mysterious methods of divine Providence. With respect to which God may be said to be surrounded with darkness, dark waters, and thick clouds (see Rom. 11:7).
The smoke in the Holy of Holies was so thick that the High Priest could not see the presence of God, even though he was in the same room with Him. Jesus opened the way in to the heavenlies for you and me. Someday, the darkness of clouds surrounding the Father will be removed and we will see Him as He is. That is when the secret of God will be revealed in heaven to us.
Psalm 18:12 "At the brightness [that was] before him his thick clouds passed, hail [stones] and coals of fire."
The lightning that came out of the thick clouds. Which may denote, either the coming of Christ to take vengeance on the Jewish nation, which was swift and sudden, clear and manifest. Or the spreading of the Gospel in the Gentile world, in which Christ, the brightness of his Father's glory and appeared to the illumination of many (see Matt. 24:27). And both may be intended, as the effects following show.
"His thick clouds passed": That is, passed away. The gross darkness, which had for so many years covered the Gentile world, was removed when God sent forth his light and truth. And multitudes, who were darkness itself, were made light in the Lord.
"Hail stones and coals of fire": The same Gospel that was enlightening to the Gentiles, and the savor of life unto life unto them, was grievous. Like hail stones, and tormenting, scorching, irritating, and provoking, like coals of fire, and the savor of death unto death, to the Jews. When God provoked them, by sending the Gospel among the Gentiles, and calling them. Or these may design the heavy, awful, and consuming judgments of God upon them, which are sometimes signified by hail storms (see Rev. 8:7). In (2 Sam. 22:13), it is only, "through the brightness before Him were coals of fire kindled".
Psalm 18:13 "The LORD also thundered in the heavens, and the Highest gave his voice; hail [stones] and coals of fire."
By his apostles and ministers, some of which were Boanerges, sons of thunder. Whose ministry was useful to shake the consciences of men, and bring them to a sense of themselves (Mark 3:17).
"And the Highest gave his voice": The same with thunder; for thunder is often called the voice of the Lord (Job 37:5). Compare with this (Psalm 68:11); the Targum interprets it, "he lifted up his word"; the same effects as before follow.
"Hail stones and coals of fire" (see note on Psalm 18:12).
The strangest hail that ever hit the earth, was the hail mingled with fire that God rained on Pharaoh in Egypt. The anger of God was kindled against him and it hailed this strange hail, because he would not let God's children go. We also know that fire and brimstone from heaven rained down on Sodom and Gomorrah in God's anger toward them. Even the elements of hail and fire are at the command of God.
Psalm 18:14 "Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them."
By which thunderbolts, cracks of thunder, and flashes of lightning, seem to be meant (see Psalm 77:17). Comparable to arrows shot, and sent out of a bow. And may denote, either the doctrines of the Gospel, which were sharp in the hearts of Christ's enemies, and are either the means of subduing them to him, or of destroying them, being the savor of death unto death. Or however, like arrows, give great pain and uneasiness where they stick. And grievously distress and torment; as does the fire which comes out of the mouth of the two witnesses (Rev. 11:5). The Targum is, "he sent his word as arrows." Or else the judgments of God are meant, as famine, pestilence, and the sword, which God sent unto, and spent upon the Jewish nation (Deut. 32:23).
"And scattered them": Among the nations of the world, where they have been dispersed ever since.
"And he shot out lightnings": Or "many lightnings", so the Targum. And discomfited them; troubled, terrified, and distressed them.
One of the most frightening times in my life was a night out west, when it was lightening so bad that it looked as if the world was coming to an end. The lightening seemed to come from all directions. Men pale in front of God who controls even the lightning.
Psalm 18:15 "Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils."
Or, "of the sea"; as in (2 Sam. 22:16). There seems to be an allusion to the drying up of the sea when the Israelites passed through it. Aben Ezra interprets this of the discovery of the secrets of enemies, and of their deep schemes and counsels. Which they seek to hide, but are made known by him who sees all things in the dark. And so the following clause.
"And the foundations of the world were discovered": But it rather seems to intend the utter destruction and ruin of the Jewish nation. Both in their civil and ecclesiastic state, the foundation of which was rooted up and laid bare. Unless with Jerome we understand this of the ministers of the word, in whom the doctrines of grace were channeled, and who were as fountains of water. And of the foundation of the apostles and prophets made known in the Gospel. But the former sense is best; since it follows.
"At thy rebuke, O Lord; at the blast of the breath of thy nostrils": For the destruction of the Jews was the effect of divine wrath and vengeance. So ends the account of the wonderful appearance of God in favor of the person the subject of this psalm, and against his enemies. The deliverance wrought for him is next described.
We will see a small illustration of the power of the nostrils of God in the next verse, where the Red Sea was opened and the children of Israel walked through the middle of the sea on dry ground.
Exodus 15:8 "And with the blast of thy nostrils the waters were gathered together, the floods stood upright as a heap, [and] the depths were congealed in the heart of the sea."
As I said in the beginning, this is just a minor illustration. God could blow with His nostrils and blow the whole world away.
Verses 16-19: His sheer power, exhibited so dramatically (in verses 7-15), is now amazingly attested as coming to rescue the psalmist personally.
God delivered David as a lifeguard rescues a drowning person from the waters that threatens to overwhelm (144:7).
Psalm 18:16 "He sent from above, he took me, he drew me out of many waters."
He interposed to save me. All these manifestations of the divine interposition were from above, or from heaven and all came from God.
"He took me" He took hold on me; he rescued me.
"He drew me out of many waters": Waters are often expressive of calamity and trouble (Psalms 46:3; 69:1; 73:10; 124:4-5). The meaning here is, that God had rescued him out of the many troubles and dangers that encompassed him. As if he had fallen into the sea and was in danger of perishing.
David's work and our work, is dependent upon Him protecting us. He brings us out of our troubles. In Revelation, we read of the Christians standing around the throne in white robes washed in the blood of the Lamb. They have been brought out of great tribulation upon the earth.
Psalm 18 Questions
Verses 16-19: His sheer power, exhibited so dramatically (in verses 7-15), is now amazingly attested as coming to rescue the psalmist personally.
God delivered David as a lifeguard rescues a drowning person from the waters that threatens to overwhelm (144:7).
Psalm 18:17 "He delivered me from my strong enemy, and from them which hated me: for they were too strong for me."
The enemy that had more power than I had, and that was likely to overcome me. It is probable that the allusion here in the mind of the psalmist would be particularly to Saul.
"And from them which hated me": From all who hated and persecuted me, in the time of Saul, and ever onward during my life.
"For they were too strong for me": I had no power to resist them. And when I was about to sink under their opposition and malice, God interposed and rescued me. David, valiant and bold as he was as a warrior, was not ashamed, in the review of his life. To admit that he owed his preservation not to his own courage and skill in war, but to God. That his enemies were superior to himself in power. And that if God had not interposed he would have been crushed and destroyed. No man dishonors himself by acknowledging that he owes his success in the world to the divine precision.
The He here of course, is God. Jesus Christ defeated Satan on the cross. The war is won. We are still in a few skirmishes here on the earth, but the war is won. Most of the problems we have on this earth involve the short comings of still being in this body of flesh. We are no match for Satan at all, if we try to fight him our self. We must stand against him in the name of Jesus and through the power of the shed blood of Jesus. Speak the Word to him. Tell him, he is defeated. It is written, is a very good way to start on him.
Psalm 18:18 "They prevented me in the day of my calamity: but the LORD was my stay."
They anticipated me, or went before me (see the note at Psalm 18:5). The idea here is that his enemies came before him, or intercepted his way. They were in his path, ready to destroy him.
"In the day of my calamity": In the day to which I now look back as the time of my special trial.
"But the Lord was my stay": My support, or my prop. That is, the Lord upheld me, and kept me from falling.
Not only did God stay the hand of David's enemy, but He does the same for us.
Proverbs 16:7 "When a man's ways please the LORD, he maketh even his enemies to be at peace with him."
Psalm 18:19 "He brought me forth also into a large place; he delivered me, because he delighted in me."
Into heaven, a place of the glorious liberty of Christ, after His captivity to death and the grave. Where He ascended leading captivity captive, and of the children of God. And a spacious place, where there is room enough for Christ and all his people. Here
he now is, and will remain till his second coming. And from hence we expect him (see John 14:2; compare with this Psalm 31:8).
"He delivered me, because he delighted in me": God delivered David from all his enemies, because he was a man after his own heart, in whom he delighted. Not for any merit and worthiness in him, but of his good will and pleasure. He delivered Christ because He was His elect, in whom His soul delighted. And who was daily His delight, rejoicing in His presence before the world was. And He delivers his church and people, because they are His Hephzibah (my delight is in her), in whom is His delight (see Isa. 62:4). The Father delighted in them, and therefore chose them to salvation. The Son delighted in them, and gave Himself for them, and ransomed them out of the hands of him that is stronger than they. The Holy Spirit delighted in them, and therefore regenerates, renews, and sanctifies them, and seals them up unto the day of redemption.
Heaven is the largest place I know of. It is so large, it will never be to overcrowded to receive you and me. What a wonderful thing to be able to say, (He delighted in me). Are you a sweet sound in the ear of the Lord?
Verses 20-24: No human can claim perfect innocence, but those who love the Lord, like David, seek to live full of integrity and godliness. The pattern of their lives is one of righteousness (Gen. 18:19).
These verses should not be taken out of context, making David look like an arrogant boaster. (As in verses 25-36 and 39-50), both David and the community, although responsible for living with integrity within the covenant relationship, are fully dependent on the resources of God to do so. Therefore, his "boasting" is biblical since it is ultimately in the Lord (Jer. 9:23-24).
Psalm 18:20 "The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me."
That is, He saw that I did not deserve the treatment which I received from my enemies, and therefore He interposed to save me (compare Psalm 17:3).
"According to the cleanness of my hands": So far as my fellow-men are concerned, I have done them no wrong.
"Hath he recompensed me": By rescuing me from the power of my enemies. It is not inconsistent with proper views of piety, with true humility before God, to feel and to say, that so far as our fellow-men are concerned, we have not deserved ill-treatment at their hands. And, when we are delivered from their power, it is not improper to say and to feel that the interposition in the case has been according to justice and to truth.
Righteousness, as we have said over and over, is being in right standing with God. The only righteousness we have that could stand up to this standard, is our righteousness in Christ. I received my right standing with God, when I accepted Jesus Christ as my Savior and Lord. I traded Him my sin for His righteousness. We must continue to walk in that righteousness we received, until we are called to heaven. I believe (cleanness of my hands), means that my work must be acceptable. You do not have to work to be saved, but you will work for Him to remain in the salvation you received. Our hands will be doing good or evil. To be pleasing unto God, the work must be pure.
Psalm 18:21 "For I have kept the ways of the LORD, and have not wickedly departed from my God."
I have obeyed His laws. I have not so violated the laws which God has given to regulate my conduct with my fellow-men as to deserve to be treated by them as a guilty man.
"And have not wickedly departed from my God": "I have not been a sinner from my God;" an apostate; an open violator of his law. The treatment which I have received, though it would be justly rendered to an open violator of law, is not that which I have merited from the hand of man.
So many people, in our day, feel that all they must do is be baptized and they will go to heaven. To depart from God, after He has saved you, would cause God to call you wicked. Baptism is burying that old man of sin and living a new clean life in Christ Jesus.
Psalm 18:22 "For all his judgments [were] before me, and I did not put away his statutes from me."
That is, the precepts of the law of God, which David had a respect unto. He loved, took delight and pleasure in, and so had them all in his sight, and made them the rule of his actions. And the law of God is delighted in by regenerate persons, after the inward man. And though it is abolished as a covenant of works, it is a rule of walk and conversation to the saints. And as such they keep it in view, and regard it impartially, not only some of its precepts, but all. This in the highest and fullest sense was done by Christ, who was made under the law, in whose heart it was, and who came to fulfil it, and has completely fulfilled it.
"And I did not put away his statutes from me": (in 2 Sam. 22:23), it is read, "and as for his statutes, I did not depart from them"; the sense is the same. This may have respect to the ceremonial law, and the ordinances of it which David abode by, and very strictly observed, renewed, and put in order. And which Christ, his antitype, never departed from. But David conformed unto throughout the whole of his life. Witness his circumcision, keeping of the Passover, attendance on the synagogue and temple worship.
David is making a statement that we should live by too. He says, God I have not forgotten your law. I keep it on my mind and do it. Look at the following Scripture with me.
Joshua 1:8 "This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success."
Read your Bible and know God's will, then do God's will.
Psalm 18:23 "I was also upright before him, and I kept myself from mine iniquity."
In heart and conversation, being sincere and faithful. So David was in the sight of God. But this is much truer of Christ, in whom there was no unrighteousness nor guile, neither in his heart, nor in his lips. He was of perfect integrity, and faithful in all things to him that appointed him.
"I kept myself from mine iniquity": I have watched over myself that I might not transgress, lest I should cherish any sin till it became a part of me. There is no reference to indwelling corruption or a besetting sin.
The main thing we are to notice in this is that David kept David from sinning. Temptation comes to all. We must not surrender to temptation. We must stay strong in ourselves. The battle is between the sinful things the flesh wants to do and the spirit which wants to follow God. Let your spirit rule over your flesh.
Psalm 18:24 "Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight."
Having proved and supported this proposition by the above reasons, it is repeated, for confirmation's sake.
"According to the cleanness of my hands in his eyesight": This phrase, "in his eyesight", is here added, to show that the righteousness of Christ was clean, pure, and spotless in the sight of God. In the eye of divine justice. Hence those that are clothed with it are holy and unblamable, and unreprovable in His sight (Col. 1:22).
Notice in this whose eyesight it was important to be right in. David probably did not appear to be righteous in people's eyes. Stop worrying about what others think and start pleasing God.
Verses 25-29: The psalmist has argued that the love of God moves heaven and earth for the sake of His own (18:7-19). Now he offers instruction regarding what God expects of His children. God's character evokes a desire in the godly to devotedly follow His ways.
Psalm 18:25 "With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright;"
From the particular statement respecting the divine dealings with himself the psalmist now passes to a general statement (suggested by what God had done for him), in regard to the general principles of the divine administration. That general statement is, that God deals with men according to their character. Or, that he will adapt his providential dealings to the conduct of men. They will find him to be such toward them as they have shown themselves to be toward him. The word "merciful" refers to one who is disposed to show kindness or compassion to those who are guilty. Or to those who injure or wrong us.
"Thou wilt show thyself merciful": Thou wilt manifest toward him the same character which he shows to others. It is in accordance with this that the Savior teaches us to pray, "And forgive us our debts, as we forgive our debtors" (Matt. 6:12). And in accordance also with this he said, "For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Matt. 6:14-15).
"With an upright man": Literally, a perfect man, see (Job 1:1), where the same word is used in the original, and rendered perfect. The idea is that of a man who is consistent, or whose character is complete in all its parts (see note at Job 1:1).
"Thou wilt show thyself upright": Thou wilt deal with him according to his character. As he is faithful and just, so will he find that he has to do with a God who is faithful and just.
Psalm 18:26 " With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward."
Those who are pure in their thoughts, their motives, their conduct.
"Thou wilt show thyself pure". They will find that they have to deal with a God who is himself pure. Who loves purity, and who will accompany it with appropriate rewards wherever it is found.
"And with the froward thou wilt show thyself froward": The froward are such as are of perverse dispositions, and of stubborn and obstinate tempers. And whose ways are crooked and distorted; and such were the people of the Jews in the times of Moses, and of Christ (Deut. 32:5). And who seem here to be designed; even the Jews in Christ's time, who were just the reverse of the above characters. Were cruel and unmerciful, faithless and hypocritical, filthy and impure. Disbelieved the Messiah, rejected and crucified him, were contrary to God, and to all men. And therefore, God walked contrary to them, as he threatened (Lev. 26:27). The same as showing Himself froward to them. For God is not froward and perverse in Himself, nor in His ways, which are all equal, just, and pure. And though there is one and the same word used in our version, yet there are two different words in the Hebrew text. The same word that is used of the froward is not used of God. That which is used of God, as before observed, signifies wrestling, and designs God's contending with the people of the Jews, in a way of wrath and fury. Which came upon them to the uttermost, and issued in their entire ruin as a people and nation. The words here had their fulfilment in the destruction of Jerusalem.
When Jesus taught the disciples to pray, He taught them (forgive me my trespasses as I forgive those who trespass against me). In modern language, I can expect to receive from God what I dish out to others. If I am merciful, I will receive mercy. If I am upright in all my dealings with others, God will deal uprightly with me. God will deal with us as we deal with others. If we want God to forgive us, we must forgive others when they ask.
Psalm 18:27 "For thou wilt save the afflicted people; but wilt bring down high looks."
As the people of God commonly are; they are afflicted with sin, and the corruption of their own hearts. And with Satan and his temptations, and with the world, its reproaches, and persecutions. But God in his own time saves them out of them, if not here, yet hereafter.
"But wilt bring down high looks": Or proud men, whom God humbles. These he abhors, resists, sets himself against, scatters and destroys. The Jews were a very proud people, and behaved in an insolent and insulting manner towards Christ and his followers. But the high looks of the chief priests, Scribes, and Pharisees, were brought down to a purpose, when their city, temple, and nation, were destroyed (see Isa. 2:11).
We must humble our self to receive from God. Proud arrogant people feel that they are self-sufficient. They do not feel as if they need a Savior. Jesus said in Mark:
Mark 2:17 "When Jesus heard [it], he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance."
God will not force salvation upon anyone. The person must need and want salvation, and then they can receive salvation.
Psalm 18:28 " For thou wilt light my candle: the LORD my God will enlighten my darkness."
Or lamp: in (2 Sam. 22:29), it is, "Thou art my lamp, O Lord". Which may either design outward prosperity, and the flourishing condition of David's kingdom. Or internal spiritual light, and an increase of it, by giving fresh supplies of the oil of grace, to cause the lamp to burn more clearly. Or rather the prosperous estate of Christ's kingdom; and may be the same with the lamp ordained for the Messiah (Psalm 132:17).
"The Lord my God will enlighten my darkness": Or "cause light to shine in my darkness". That is, bring me out of darkness into light. Either out of adversity to prosperity, or from walking in darkness to the enjoyment of the light of his countenance. And is true of Christ, not only of the prosperity of His kingdom and interest, but of him personally. Who though, when on the cross, was in darkness of soul, being forsaken by his God. Yet, when raised from the dead, He was received up to heaven, and set down at the right hand of God. And was made full of joy with his countenance (Acts 2:28).
In the study on Revelation, we saw that each church had its light. Not only is Jesus the light for each church, but He is the light for each individual as well. The world that we live in is full of darkness. We may live in a darkened world, but we can have the Light of Jesus with us. The Light that Jesus shines in each Christian is the only real Light in the world today. The beautiful thing about our candle is the fact that the fire of God lights it. In this terrible dark world that we are living in, we must let our candle shine forth brightly, so that those in darkness will see the Light and come to it.
Psalm 18:29 "For by thee I have run through a troop; and by my God have I leaped over a wall."
The word troop here refers to bands of soldiers, or hosts of enemies. The word rendered run through means properly to run; and then, as here, to run or rush upon in a hostile sense. To rush with violence upon one. The idea here is that he had been enabled to rush with violence upon his armed enemies. That is, to overcome them, and to secure a victory. The allusion is to the wars in which he had been engaged (compare Psalm 115:1).
"And by my God": By the help derived from God.
"Have I leaped over a wall": Have I been delivered, as if I had leaped over a wall when I was besieged. Or, I have been able to scale the walls of an enemy, and to secure a victory. The probability is that the latter is the true idea, and that he refers to his successful attacks on the fortified towns of his enemies. The general idea is, that all his victories were to be traced to God.
Christians, how many times have your friends told you that the job you are trying to do for God is impossible? When I first started writing these Bible studies, many of my friends told me that this job was too big for one person to do. They were right, I cannot do this job, it is too big, but PRAISE GOD! Christ within me can do the job. The wall may be high and look like it is impossible to climb, but with God's help I can climb any mountain He puts before me.
Psalm 18:30 "[As for] God, his way [is] perfect: the word of the LORD is tried: he [is] a buckler to all those that trust in him."
His counsel and providence, though it may sometimes be dark and hard to be understood, yet is always wise and just, and every way perfect or unbearable.
"The word of the Lord is tried": The truth of God's promises is certain, and approved by innumerable experiences, and mine among the rest.
"He is a buckler to all those that trust in him": Not in man, nor in themselves. In their own righteousness, or in any creature or creature enjoyment or performance. But in the providence and power of God. In his grace and mercy, in his word, and especially in his Son. In his person, blood, and righteousness; to such He is a buckler or shield. His power is all around them, his favor encompasses them, and His truth, or faithfulness in His word, is their shield and buckler. And so is his Son, who is both a sun and shield to them. And such are his precious blood, his spotless righteousness, and stoning sacrifice. Which, being held up by faith, repel the fiery darts of Satan.
We may not always understand what God is doing at the moment in our lives, but we can be assured it is the right thing. God is perfect. He does not make mistakes. Whatever problem we are facing at the moment; we can trust that our God can handle it. Our job is not to question, but to trust Him. To have faith is one thing, but trust goes beyond faith. Many married people who have been together for many years will tell you that trust of their spouse, regardless of how the circumstances look, is what has held them together. Remember, we got into the meaning of buckler in a previous lesson, and found that it went much further than just a protection. It means protector, but it also means shield, armed and defense.
Psalm 18:31 "For who [is] God save the LORD? or who [is] a rock save our God?"
"A rock" (compare verses 2, 46). Moses, at the beginning of his great song about the Lord (in Deut. chapter 32), called God "The Rock" (verse 4). The Lord is indeed a massive, unshakable foundation and source of protection.
We find in this statement a truth almost too deep to comment upon.
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
From the beginning of time to all of eternity, we will still be trying to understand the fullness of who God is. The Spirit is one. The personalities of that One Spirit are three. We know that Jesus was and is, the Rock. He is the Rock that we must build our house upon. He was the Rock in the wilderness that Moses struck to bring forth water. He not only was the Rock, but is the Water that flows from that Rock as well. I have said it before but it has need to be said again. God is everything good and wonderful. He is my all in all. Without Him I can do nothing. With Him I can do all things.
Psalm 18:32 "[It is] God that girdeth me with strength, and maketh my way perfect."
For battle (as in Psalm 18:39), with strength of body and fortitude of mind. Both which are from the Lord, and were in David. And were acknowledged by him as bestowed on him by the Lord. And which confirms what he had before said of him. Or with spiritual strength, with strength in his soul, against sin, Satan, and the world. And to do the will and work of God. Saints are girded by the Lord with the whole armor of God, and among the rest with the girdle of truth. And are prepared and ready to every good work (see 1 Sam. 2:4). Hannah's song is referred to (in 2 Sam. 22:33), the words are, "God is my strength and power". They are true of Christ, the man of God's right hand, whom He promised to strengthen, and whom He has made strong for himself (Psalm 80:17).
"And maketh my way perfect": Or safe, or prosperous. God removed every impediment and obstacle out of his way, and made it plain and easy, as Jarchi observes. And succeeded him, and gave him victory over his enemies. This has been verified in Christ, who has conquered sin, Satan, the world, death, and the grave. For this is not to be understood of the way and course of David's life and conversation, which was not perfect and unspotted. But had many blemishes and imperfections in it, which he often owns, confesses, and bewails.
I would suggest that you read (Ephesians 6:11), to truly understand the help of the Lord. All of the items that the soldier in Ephesians was to wear were things God would have to give the soldier. The Israelites learned firsthand how easy it was to lose a battle when God was not with them. If the Ark of the Covenant went before them, on orders from God, they won the battle. If it were a battle of their own making, they lost. God will make our way perfect if we stay in His way and not our own.
Psalm 18:33 "He maketh my feet like hinds' [feet], and setteth me upon my high places."
See (Hab. 3:19), "He maketh my feet like hinds' [feet]": The hind is the female deer, remarkable for fleetness or swiftness. The meaning here is, that God had made him alert or active, enabling him to pursue a flying enemy, or to escape from a swift-running foe.
"And setteth me upon my high places": The towers and fortresses, and strong and fortified places, where he was safe from his enemies. And in a spiritual sense, may design the everlasting love of God, the covenant of grace, its blessings and promises. And Christ himself, with the fullness of grace in him, on which believers may be said to be set, when their faith is directed to them. And they live and dwell upon them (see Hab. 3:19). And the words were fulfilled in Christ, when God highly exalted him at His right hand, and set Him above all principalities and powers, and made Him higher than the heavens.
A deer has feet that are swift and also, they can jump over high obstacles. If we are like a deer, we are not easily stopped. Notice that it is God who puts you on high places.
Psalm 18:34 "He teacheth my hands to war, so that a bow of steel is broken by mine arms."
From whence it appears, that war in some cases, is lawful. And that all the skillfulness and art in training men for war, in the use of armor, in marshalling of armies, in forming sieges, etc. is all from God (see Psalm 144:1). And so is all that spiritual skill, in making use of the whole armor of God against every enemy, sin, Satan, and the world. And even the wisdom and skill, counsel and instruction, which Christ as man and Mediator had, when it was the hour and power of darkness. When he was engaged with principalities and powers, and got the victory over them, were from the Lord (see Psalm 16:7).
"So that a bow of steel is broken by mine arms": That is, the bow of an enemy falling into his hands, which might be literally true of David. It is in the Hebrew text, "a bow of brass"; and so Apollinarius renders it. Which Kimchi and Ben Melech interpret strong iron, that is, steel. And so the Targum (see Job 20:24). Satan is an archer; his temptations are darts, and fiery ones. And his strong bow may be said to be broken by the arms of faith, when his temptations, under the influence of divine grace, are repelled and rendered ineffectual. And especially his bow was broken by Christ. Not only in the wilderness, when he was vanquished by him; but in the garden, and on the cross. When Satan could find nothing in him, and get no other advantage over him, but to bruise his heel. When he himself had his head broke, his works ruined, and he himself destroyed. Some render the words, "mine arms have bent a bow of steel". That is, such skill and strength were given him that he was able to bend, draw, and shoot a bow or steel. The Targum is, "and hath strengthened mine arm as a bow of brass", or "steel"; and so the Syriac and Arabic versions. And to the same purpose the Septuagint, Vulgate Latin, and Ethiopic versions.
Some people are offended that we are soldiers, in a battle to the death for the Lord. When David went into battle, it was a war that he was fighting with the blessing of God. The Holy Spirit of God teaches the Christian the way to win the war that we are in. Our weapons are not carnal.
2 Corinthians 10:4 "(For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strong holds;)"
The weapon of the Christian is the two-edged sword, which is the Word of God. Are you ready to do battle for the Lord? There is a spiritual war, and there is a physical war. Christians are called to the spiritual war.
Psalm 18 Continued Questions
Psalm 18:35 "Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great."
Thy protection, which hath been to me like a shield to defend me.
"Thy right hand hath holden me up": Kept me from falling into those snares and mischiefs which mine enemies designed, and I feared I should fall into.
"And thy gentleness hath made me great. Or, meekness, as the Hebrew word gnanvah, is translated (Num. 12:3; Psalm 45:4; Zech. 2:3). That is, thy clemency, whereby thou hast pardoned my sins, which otherwise would have undone me. And hast mitigated thy corrections which I have deserved. Or, thy grace and benignity, which thou hast manifested to me, and exercised in and for me.
Just as Abraham had faith, and it was counted unto him as righteousness, we must have faith to receive salvation.
Romans 10:9-10 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
Faith is believing in things you cannot see.
Hebrews 11:6 "But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him."
The Right Hand of God is Jesus Christ our Lord. We will find that our help is God. He is holding us up to keep us from falling. Even when we do not realize He is helping us, He is holding us up. Gentleness and longsuffering go hand in hand. God is not only gentle, but patient with us. He is waiting even now to come back, so that a few more will be saved.
Psalm 18:36 "Thou hast enlarged my steps under me, that my feet did not slip."
The idea here is, "Thou hast made room for my feet, so that I have been enabled to walk without hindrance or obstruction. So in (Psalm 31:8), "Thou hast set my feet in a large room." The idea is, that he was before straitened, compressed, hindered in his goings, but that now all obstacles had been taken out of the way, and he could walk freely.
"That my feet did not slip": The meaning is that he had been enabled to walk firmly; that he did not limp. Before, he had been like one whose ankles are weak or sprained; now he was able to tread firmly. The divine favor given to him was as if God had given strength to a lame man to walk firmly.
To me this would mean that God had made his step sure. We know that the path to righteousness is narrow and straight, so it does not mean that God has widened the path. It just means that God made his feet sure in the path.
Verses 24-30 and 37-38: These verses should not be taken out of context, making David look like an arrogant boaster. (As in verses 25-36 and 39-50), both David and the community, although responsible for living with integrity within the covenant relationship, are fully dependent on the resources of God to do so. Therefore, his "boasting" is biblical since it is ultimately in the Lord (Jer. 9:23-24).
Psalm 18:37 "I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed."
He had not only routed them, but had enough strength to pursue them. He had not only pursued them, but he had been enabled to come up to them. The idea is that of complete success and absolute triumph.
"Neither did I turn again": I was not driven back, nor was I weary and exhausted, and compelled to give over the pursuit.
"Till they were consumed": Until they were all either slain or made captive, so that the hostile forces vanished. None of my enemies were left.
We know that there was a literal meaning of this verse, because David did defeat his enemy. I believe that looking at this from the spiritual standpoint would mean: withstand the devil, and he will flee from thee.
Psalm 18:38 "I have wounded them that they were not able to rise: they are fallen under my feet."
I have so weakened them, so entirely prostrated them, that they were not able to rally again. This does not refer so much to wounds inflicted on individuals in the hostile ranks as to the entire host or army. It was so weakened that it could not again be put in battle array. The idea is that of successful pursuit and conquest.
"They are fallen under my feet": I have completely trodden them down, a common mode of denoting entire victory (Psalm 119:118; Isa. 25:10; Lam. 1:15; Dan. 8:13; Luke 21:24).
We know that God was with David in battle. This is like a victory cry over the enemy.
Psalm 18:39 "For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me."
See (Psalm 18:32). That natural strength, courage and valor, which David had, were from the Lord. And so is the Spirit of power, love, and of a sound mind, which believers have. And likewise, that strength which Christ, as man, had and used in his combat with the powers of darkness (see Psalm 80:17).
"Thou hast subdued under me those that rose up against me": As the psalmist ascribes his strength, so he attributes his success to the Lord. Who likewise subdues the sins of his people, and all other enemies of theirs. And who also makes the enemies of his Son his footstool (Psalm 110:1).
It was a dangerous thing to come against the anointed of God then, and it is a dangerous thing now to come against the anointed of God. The next Scripture shows how even David was fearful to come against the anointed of God.
1 Samuel 26:9 "And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD'S anointed, and be guiltless?"
Psalm 18:40 "Thou hast also given me the necks of mine enemies; that I might destroy them that hate me."
Either to slay them, or to trample or put a yoke upon them. Or rather the sense is, thou hast made them to fly before me. To turn their necks or backs unto me, as the word is used (in Joshua 7:8). And it is expressive of an utter rout and vanquishing of them.
"That I might destroy them that hate me. They not being able to face him and stand against him.
Notice again, that David is quick to give God the credit for putting his enemies in his hand. Not only did he put them in David's hand, but actually placed their neck in David's hand.
Psalm 18:41 "They cried, but [there was] none to save [them: even] unto the LORD, but he answered them not."
It is (in 2 Sam. 22:42); "they looked". That is, they looked round about, here and there, to see if there were any near at hand to help and deliver them. They cried in their distress, and because of the anguish of their spirits, and for help and assistance, but in vain. They cried, as Jarchi thinks, to their idols, as Jonah's mariners cried everyone to their god. And, if so, it is no wonder there was none to save. For such are gods that cannot save. But it follows.
Even unto the Lord, but he answered them not; as Saul, for instance (1 Sam. 28:6). So God deals with wicked men, often by way of righteous retaliation (see Proverbs 1:28).
These people had an opportunity to surrender to God, but did not. Now it is too late for them to cry out to Him. When Jesus comes in the clouds for the believers, it will be too late for those who rejected Him completely. We must accept Jesus as our Savior, because we believe, not because we see Him with our eyes.
Psalm 18:42 "Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets."
They being given up by God, and he not answering to their cries. The phrase denotes the utter ruin and destruction of them, and represents their case as desperate and irrecoverable. Being, as it were, pounded to dust, and that driven away with the wind. Just as the destruction of the four monarchies is signified by the iron, clay, brass, silver, and gold, being broken to pieces, and made like the chaff of the summer threshing floor. And carried away with the wind, so that no place is found for them any more (Dan. 2:35).
"I did cast them out as the dirt of the streets": Expressing indignation and contempt. (In 2 Sam. 22:43); it is, "I did stamp them as the mire of the street, and did, spread them abroad". Which also denotes the low and miserable condition to which they were reduced. And the entire conquest made of them, and triumph over them (see Isa. 10:6; compare with this 2 Sam. 12:31).
The defeat of our enemies will be as the defeat of David's enemies, if we continue to serve the Lord. They were completely destroyed.
Psalm 18:43 "Thou hast delivered me from the strivings of the people; [and] thou hast made me the head of the heathen: a people [whom] I have not known shall serve me."
From the contentions, seditions, and tumults of my own people under Saul. And during the civil war raised by Abner in favor of Ish-bosheth, when the tribes strove with each other. And from the invasions of the Philistines who attacked him soon after his accession to the throne.
"Thou hast made me the head of the heathen": Of the Ammonites, Moabites, Edomites, Syrians, and others, who were become tributary to him by his victories over them (see 2 Sam.; Psalm 8:1; 1 Chron. chapter 18).
"A people whom I have not known": Whom I had no acquaintance with or relation to, not even by thy promise or grant. That is, barbarous and remote nations.
"Shall serve me": Shall be subject to me.
This is a prophetic Scripture, speaking of Jesus being accepted by the heathen. You see, the Hebrews as a whole rejected Jesus as their Savior, and He turned to the Gentiles. The Gentiles did not have God's law and had been classified as heathen. Jesus came and changed all of that. Christianity was offered to the Jew first, and then to the Gentile. When the Jew rejected Jesus, Christianity was offered to whosoever would believe. Jesus is the Head of all believers in Christ, Jew and Gentile. The most believers are the Gentiles however. The very law that the Jew revered so was their downfall. They had a form of godliness, but did not understand the grace of God.
Psalm 18:44 "As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me."
At the fame of my name and victorious arms. Or upon the first tidings of my coming toward them.
"They shall obey me": They shall instantly comply with my will, as soon as they understand it.
"The strangers shall submit themselves unto me": The Hebrew is literally, the sons of the strangers shall lie unto me. That is, shall submit themselves to me. Not willingly and cheerfully as they will pretend, but only out of fear and by constraint. By this it appears that this is spoken with reference to David, and not (as some would have it), to Christ. Because Christ's people are a willing people (Psalm 110:3), and those whom he conquers freely obey him.
1 Corinthians 1:21 "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe."
In the study of Jesus' days of ministry upon the earth, you will find that the simple people readily accepted Him. They were called strangers, because the natural Jew was thought of as being knowledgeable of the laws of God. The law of God was given to the children of Israel on the way to the Promised Land. They had used the law to benefit themselves. At the time Jesus walked on the earth, it had been changed in meaning to fit the High Priest in power at the time. Had they really understood their law, they would have recognized Jesus as Messiah. The Gentiles, who had never been allowed to study the law, accepted Jesus quickly when they heard Him preach.
Psalm 18:45 "The strangers shall fade away, and be afraid out of their close places."
Like the leaves of trees in autumn, when they fall and perish. To which hypocrites and nominal professors are compared (Jude 1:12).
"And be afraid out of their close places": Their towers and fortified places, or the rocks and mountains to which they betake themselves for shelter. But, as not thinking themselves safe enough, through fear and dread, come out of them (see Micah 7:17).
To stay strong in the Lord, we must get our strength from the Lord. We Christians have been grafted into the Tree of Life. As long as we are connected to the Tree, we will have the strength to remain with God. If we get separated from the tree, we will soon wither and die. I am sure Jesus felt that fading away, when He was so alone on the cross.
Psalm 18:46 "The LORD liveth; and blessed [be] my rock; and let the God of my salvation be exalted."
Life is the essential attribute of Jehovah. He is the Living God in contrast to the dead idols of the heathen. The experience of David's life is summed up in these words. It had been to him a certain proof that God is the living, active Ruler of the world (compare Joshua 3:10).
"And blessed be my rock": Let him have all blessing and praise, for he is worthy of it.
"And let the God of my salvation be exalted": God was the God of his salvation in a temporal sense, saving him daily from his many enemies. And in a spiritual sense, being the contriver, author, and applier of it to him. On which account he would have him be exalted both by himself, and in the high praises of his people. Ascribing the whole of salvation to him, and giving him all the glory of it. Some render the words, "the God of my salvation is high". He is the Most High God, the High and Lofty One that inhabits eternity, and is above all others. In (2 Sam. 22:47), the words are read, "and exalted be the God of the Rock of my salvation".
Praise God! There was a resurrection morning. THE LORD LIVETH. We should never cease praising the Lord Jesus Christ for what He has done for us. We should exalt His name forever. The God of my salvation is Jesus. He is my Rock, He is my Lord, He is my Savior. Liveth means to continually live. He is the Alpha and Omega, the Beginning and the End. We are not like those who worship idols (nothings). We serve the living God.
Psalm 18:47 "[It is] God that avengeth me, and subdueth the people under me."
Or "gives vengeance unto me", or "for me". Vengeance only belongs to God, and he repays it for and in behalf of his people. Private revenge is not to be exercised by any. Public vengeance on delinquents may be exercised by the civil magistrate, to whom God gives power and authority to exercise it (Rom. 13:4). As he did to David, as king of Israel. Though the phrase rather seems to design the victories which he obtained over his enemies. Which were punishments to them, vengeances inflicted on them, and owing to God. So, the acceptable year of the Messiah's coming, and the time of his people redeemed by him, is called the day of vengeance of our God, both on his and their enemies (Isa. 61:2).
"And subdueth the people under me": The Edomites, Moabites, and others (as in 2 Sam. 8:1). Or the Gentiles under Christ (see notes on Psalm 18:39).
We need not be concerned with our enemies. God is our avenger.
Romans 12:19 "Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord."
All people are controlled by the Lord. He is our Creator and has absolute control over His creation.
Psalm 18:48 "He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man."
From all my foes.
"Yea, thou liftest me up above those that rise up against me": So that I triumph over them. Instead of being subdued by them, and trampled under their feet, I am exalted, and they are humbled.
"Thou hast delivered me from the violent man": Margin, as in Hebrew, man of violence. The man characterized by injustice and wrong. The man who endeavored to overcome and subdue me by force and arms. There is probably a special allusion here by the psalmist to Saul as his great enemy. But perhaps he had also in his eye others of the same kind. And the meaning may be that he had been delivered from all of that class of people.
David was victorious over all of his enemies. Saul was not spared in this. God removed Saul and made David king. One of the things I see in this, is the fact that Satan thought he had defeated Jesus, but Jesus rose again. The very act that Satan thought would do away with Jesus was Jesus' greatest victory. On the cross, Jesus defeated sin and on resurrection morning death was no more.
Psalm 18:49 "Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name."
In a sort of Old Testament mission statement, David proclaims God's glory "among the Gentiles" and calls them to faith (2 Sam. 22:50; Rom. 15:9).
"And sing praises unto thy name": Which is comely for the saints to do. And which Jesus Christ himself did, in the great congregation of his disciples, and among the Gentiles. By his apostles, and others, on the account of the conversion of them.
Jesus was not only in the lineage of David, but was also David's LORD. David was not only thankful to the LORD for his victory, but proclaimed it as a witness to the heathen.
Psalm 18:50 "Great deliverance giveth he to his king; and showeth mercy to his anointed, to David, and to his seed for evermore."
"Great deliverance giveth he to his king"; for he is King of kings and Lord of lords; but that is made king by Him, as David was. Who did not usurp the throne, but was anointed king by the appointment of God. And was placed by him upon the throne. To whom he gave great deliverance from his enemies, or "magnified salvations" to him. Which were great in kind, and many in number. And as Christ is, whom God has set as his King on his holy hill of Sion, against whom the Heathen raged, and kings and princes set themselves. But he is delivered from them all, and saved from the power of death and the grave. And ever lives to reign over, protect, and defend his people. In (2 Sam. 22:51), it is stated that he is "the tower of salvation for his king". With which compare (Prov. 18:10).
"And showeth mercy to his anointed, to David, and to his seed for evermore": Which may be understood either of David literally, who was the Lord's anointed, and to whom God showed mercy in various instances. And then by his seed is meant the Messiah, who was of his seed according to the flesh. Or of the Messiah, whose name signifies Anointed. And by his seed are meant his spiritual seed. All the elect of God, who are given him as his children, to whom he stands in the relation of the everlasting Father. And as mercy is kept with him for evermore (Psalm 89:28). So, it is shown to them in regeneration, in the forgiveness of their sins, and in their everlasting salvation.
The concluding verse is another royal messianic affirmation of the Davidic Covenant in (2 Sam. Chapter 7).
Just as David was delivered from his enemies, we were delivered from our enemies. This is speaking of the Christians when it speaks of his seed. This Psalm was written by David, king of Israel, but certainly is prophetic and looks to the spiritual David as well. His mercy and grace is our hope.
Psalm 18 Second Continued Questions
To the chief Musician, A Psalm of David.
Psalm 19 naturally falls into three parts: God's revelation in creation (verses 1-6), God's revelation in the law (verses 7-11), and the response of the man of faith (verses 12-14). The point of the first six verses is that the heavenly bodies are objective proof that a powerful, creative God exists. The heavens are God's preachers in the sky who proclaim 24 hours a day the truth that exists (verses 1-2); furthermore, they speak a universal language (verses 3-4). On the other hand, God's special revelation is His law. It is described by five synonyms: "law, testimony, statutes, commandment," and "judgments" (verses 7-9). His law is precious and desirable (verse 10). The man of faith can respond only with a prayer that he be kept from both hidden sins (verse 12), and willful sins (verse 13); that what he says may be acceptable to the Lord; and that even what he thinks may be pleasing to God (verse 14).
Verses 19:1-14: Because of its two distinct parts and two different names for God, some have tried to argue that Psalm 19 was really two compositions, one ancient and one more recent. However, the shorter form of the name "God" (compare the long form in Gen. 1:1) speaks of his power, especially power exhibited as Creator, while "Lord" fits the relational focus. Consequently, David depicted the Lord God as author of both His world and Word in a unified hymn. God has revealed Himself to mankind through these two avenues. The human race stands accountable to Him because of His non-verbal and verbal communications. In the light of these intentions, Psalm 19 eloquently summarizes two prominent vehicles of God's self-disclosure.
19:1-6: The testimony of the universe comes forth consistently and clearly, but sinful mankind persistently resists it. For this reason, general revelation cannot convert sinners, but it does make them highly accountable (compare Rom. 1:18). Salvation comes ultimately only through special revelation, i.e., as the Word of God is effectually applied by the Spirit of God.
Psalm 19:1 "The heavens declare the glory of God; and the firmament showeth his handiwork."
This psalm points out the two areas where God has chosen to reveal Himself: "the heavens" refer to what appears in the sky about; "the firmament" means the expanse of God's creation. The entire universe testifies of the Creator and brilliantly displays "the glory of God" (Rom. 1:20).
On a clear night, you can look into the sky and see the majesty of the heavens. The study of the heavens has always intrigued mankind. In recent years, it has been discovered that the universe is very vast. There are stars that have never been found by man. In the recent past, it has been discovered that there are even galaxies that man did not know about before. The more they search, the more stars they find. To put the whole thing into focus, they have known for years about the star Regal. Regal is over 400 light years away from the earth. This new telescope that has been launched into outer space, is sending back pictures of stars they never knew existed. We have no way of knowing how far the universe goes. We do know that this little ball we call earth is only one of tens of thousands. There are even moons and suns that are not connected with the earth. When we think of a God that could make all of that, it really humbles us. Look how casually it is mentioned that God made all of this.
Genesis 1:16 "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: [he made] the stars also."
All of these, the sun, moon, and stars are just fixtures that we see light in. The source of all Light is (Jesus Christ). The Light was applied to the earth on the first day, giving all things the power to be. The containers for a portion of that Light were made on the fourth day. The earth is another subject that shows the majesty of God. Even the trees reach up to heaven toward God. When you travel this world, it brings you closer to God. The mountains (no 2 alike), the rivers, and streams (no 2 alike), the waterfalls, the trees, the animals, and birds. How could anyone see all of this and doubt there is a God? The hands of God show His creative power.
Psalm 19:2 "Day unto day uttereth speech, and night unto night showeth knowledge."
This, with the following clause.
"And night unto night showeth knowledge": Some understand of the constant and continued succession of day and night. Which declares the glory of God, and shows him to be possessed of infinite knowledge and wisdom. And which brings a new accession of knowledge to men. Others, of the continual declaration of the glory of God, and of the knowledge of him made by the heavens and the firmament. The ordinances of which always continue. The sun for a light by day, and the moon and stars for a light by night. And so night and day constantly and successively proclaim the glory and wisdom of God. But rather this is to be understood of the constancy of the Gospel ministry, and the continuance of the evangelic revelation. The apostles of Christ persevered in their work, and labored in the word and doctrine night and day. They were in it at all seasons; yea, were instant in season and out of season. And though they are dead, the Gospel continues, and will do as long as day and night remain. And these, like overflowing fountains, sent forth in great abundance, as the word rendered "uttereth" signifies. The streams of divine light and knowledge. They were full of matter, and their tongues were as the pen of a ready writer. They diffused the savor of the knowledge of Christ, in great plenty, in every place where they came. These words express the continuance of the Gospel revelation, as the next do the extent of it.
One of the greatest things God did for mankind was to establish an evening and a morning making a day. The evening was made for rest and the morning to work. The verse above is speaking of one day and night sliding over into another. Look at the promise God made to man in the following verse.
Genesis 8:22 "While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease."
One thing I would like to just throw in here is, in heaven there is no change from day to night. There is one eternal day.
Psalm 19:3 "[There is] no speech nor language, [where] their voice is not heard."
There are different nations in the world which have different languages, so that one nation cannot discourse with or be understood by another. But the heavens speak in a language which is universal and intelligible to them all. "No nation or people," says that wise and learned Tully, "is so barbarous and stupid as not to perceive, when they look up to the heavens, that there is a God": Or to imagine, that these things, which have been made with such wonderful art and wisdom, are the effect of blind chance." In short, the works of creation speak in the common voice of reason, and want no interpreter to explain their meaning. But are to be understood by people of all languages on the face of the earth.
Even the heathens of this world can look into the skies and know there is a God. They can also look around them at the beauties of this earth and know there is God. No person who can see or hear or feel, has any excuse to believe there is no God. The very elements of nature preach a beautiful sermon. We have no excuse when it speaks to us, if we do not believe.
Romans 1:20 "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:"
Verses 4-6: God has placed the "sun" (an object of worship among the pagans), in the heavens and is therefore supreme over it. The figures of the "bridegroom" and the runner picture the sun's glory and power as it moves across the sky. Since it is so glorious, how much more glorious must its Creator be.
Psalm 19:4 "Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,"
Not the line or writings in the book of the creatures, the heavens, and the earth, which lie open, and are legible, and to be seen and read of all men. Nor the line and writings in the book of the Scriptures, called line upon line, and precept upon precept (Isa. 28:13). Which, though first given to the Jews, were written for the instruction of others, and have been communicated to them. But by the line of the apostles. Everyone had his line or measure; or the course he was to steer was measured out and directed to him. The line of one, where he was to go and preach the Gospel, reached so far one way, and the line of another reached so far another way. And what with one and another, their line reached throughout all the earth (see 2 Cor. 10:13). The apostle citing these words in (Rom. 10:18); renders them, "their sound went", etc. The sound of the Gospel, as published by them; which agrees with the next clause.
"And their words to the end of the world": Which were reached and visited with the Gospel, either by the apostles, or at least by some of the first ministers of the word.
"In them hath he set a tabernacle for the sun": That is, in the heavens and firmament, where the natural sun is placed. And its habitation is fitly called a tabernacle, because it is always in motion and never stops. Or this may have some respect to its setting, when, according to the common appearance and to common understandings, it seems to be hid as in a tent or tabernacle. To be as it were gone to bed and at rest; when in the morning it rises gay and cheerful, and comes forth like a bridegroom out of his chamber, as is said in (Psalm 19:5). But this is all to be understood, spiritually and mystically of Christ, the sun of righteousness who has his tabernacle among his people, his churches. And particularly has a place, and the chief place in the ministry of the Gospel, being the sum and substance of it. And this is of God's putting there, who committed to his apostles the word of reconciliation, the sum of which is Christ. And this is what makes the Gospel so glorious a light, so clear a revelation as it is. The nature, continuance, and extent of this revelation, are described in the foregoing verses. The certainty and clearness of it is set forth in this clause, and in what follows.
God flung each planet out into its space, and told it to stay there. Even though they circle the sun, they still have order. To move out of this order would mean sudden destruction. Even the atmosphere around the earth must stay in exact percentage for you and me to be able to breathe. When you stop and just think a moment on the ozone layer around the earth to protect mankind from the harmful rays of the sun, we see the love and care that God has shown each of us. The voice or words, that come out to us are like the tide moving with the change of the moon. The moon changing to a full moon was a sign to the Jews that a new month had begun. Nature speaks to us. Sometimes we do not listen.
Psalm 19:5 "Which [is] as a bridegroom coming out of his chamber, [and] rejoiceth as a strong man to run a race."
The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment. And his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker. His nuptial chamber, on which Elias writes, "we call the garment (or canopy), spread over the head of the bridegroom and bride. Supported by four pillars, in the time of their espousals." Who looks lovely and beautiful in his nuptial robes, cheerful and pleasant in his countenance, creating pleasure and delight in all his friends that see him and hear his voice. And this simile is expressive of the brightness and glory of the sun when it rises. And of the joy and pleasure which it produces in the minds of men when they behold it. All which sets forth the loveliness and beauty of Christ, as he is held forth in the ministration of the Gospel. And the joy unspeakable and full of glory which his presence yields, after a short departure from his people (see Isa. 61:10).
"And rejoiceth as a strong man to run a race": In which he shows his readiness, velocity, and strength. And this denotes the swiftness of the sun in running its course, and its indefatigableness in its constant motion. Though it has been employed therein for so many thousands of years, yet every morning rises with the same cheerfulness, pursues its course, and is never weary. All which may point at the readiness of Gospel ministers, their swiftness to run to and fro, and their strength to fulfil the course of their ministry. In which Christ, the Son of righteousness, is held forth in so glorious a manner.
Psalm 19:6 "His going forth [is] from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof."
From the east, where it rises.
"And his circuit to the ends of it": To the west, where it sets. Which is expressive of the large compass the Gospel administration took in the times of the apostles. Whereby the grace of God appeared to all men, shone out in a very illustrious manner, and Christ became, what the sun is to the earth, the light of the world.
"And there is nothing hid from the heat thereof": Though things may be hid from the light of it, yet not from its heat. So forcible and penetrating it is Christ, in the administration of the Gospel to all to whom it comes with power. Not only enlightens their minds, but quickens their souls, warms their hearts, causes them to burn within them. It arises with healing in his wings upon them, and makes his Gospel the savor of life unto life unto them. The psalmist goes on to say more and excellent things of the Gospel, its nature and usefulness.
The sun that shines on the earth, shines on every inch of it at some time or the other.
Verses 7-9: "Testimony, statutes, commandment," and "judgments" are all synonyms for God's law, the Bible. The connection between the previous verses (creation), and God's Word here is that as the sun is the centerpiece of creation, so must God's Word be the centerpiece of believers' lives (Palms 119:72, 127, 130).
Psalm 19:7 "The law of the LORD [is] perfect, converting the soul: the testimony of the LORD [is] sure, making wise the simple."
The Law of the Lord is perfect. Whatsoever proceeds from God is perfect in its kind. His "Law" especially, the rule of life to his rational creatures. That salvation is not by the Law is not the fault of the Law, but of man, who cannot keep it. "The Law" itself "is holy, and the commandment holy, just, and good" (Rom. 7:12).
"Converting the soul": Rather, as the Revised Version, restoring the soul. Refreshing and invigorating man's true self (compare Psalm 23:3). Like food to the hungry (Lam 1:11; 1:19). Like comfort to the sorrowful and afflicted (Lam. 1:16; Ruth 4:15).
"The testimony of the Lord": The same word, so called, because it is a witness between God and man. Testifying what God requires of man, and what, upon the performance of that condition, he will do for man.
"Is sure": Hebrew, "neemanah": Faithful, or true, a quality most necessary in a witness. It will not mislead or deceive any man that trusts to it, and follows it, but will infallibly bring him to happiness.
"Making wise": Unto salvation, as is expressed (2 Tim. 3:15), which is the only true wisdom.
"The simple": The humble and teachable, who are little in their own eyes. Or rather, the weak and foolish. Even persons of the lowest capacities, and such as are apt to mistake and are most easily seduced. Even these, if they will hearken to the instructions of God's word, shall become wise. When those who profess themselves wise shall, by leaning to their own understanding, and despising or neglecting the directions of the divine oracles, become and prove themselves to be fools (Rom. 1:22).
The law of God is perfect, but it is so perfect that no mortal man can keep it in every aspect. All have sinned, and come short of the glory of God. Why then was the law given?
Galatians 3:21-24 "[Is] the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law." "But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed." "Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith."
The law converts the soul, because by studying the law, we all know that we are guilty of sin and deserve to die. We must repent of our sin and cry out for a Savior. We would not realize we needed a Savior, if we were not made aware that we are sinners.
1 Corinthians 1:18 "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
The wisest thing anyone can do is accept Jesus Christ as our Savior and Lord.
Psalm 19:8 "The statutes of the LORD [are] right, rejoicing the heart: the commandment of the LORD [is] pure, enlightening the eyes."
Another word signifying the same thing with law and testimonies.
"Are right": Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness.
"Rejoicing the heart": By the discoveries of God's love to sinful men. In offers and promises of mercy.
"The commandment of the Lord": All his commands.
"Is pure": Without the least mixture of error.
"Enlightening the eyes": Of the mind, with a complete manifestation of God's will and man's duty. Both which the works of nature and all the writings of men discover but darkly and imperfectly.
I have always taught that we would not need civil law, if people would live up to the law of God. Jesus said, they have eyes and they do not see. He was speaking of the spiritual eyes we must look with. Those who love the lord, rejoice in their hearts at His teachings. Through the Holy Spirit of God as our teacher, we can see things in God's laws and commandments that the natural eye cannot discern. Have you ever read a Scripture 50 times, and the fiftieth time say, O, now I see? The study of God's laws and commandments is a must, if we are to do the will of God.
Psalm 19:9 "The fear of the LORD [is] clean, enduring for ever: the judgments of the LORD [are] true [and] righteous altogether."
Still the word of God is intended, which teaches men to fear the Lord. Gives a full account of the worship of God, which is often meant by the fear of God. It instructs in the matter and manner of worship. And nothing more powerfully engages to serve the Lord with reverence and godly fear than the Gospel does. And this is "clean"; and the doctrines of it direct to the blood of Christ. Which cleanses from all sin, and to the righteousness of Christ, the fine linen, clean and white. The promises of it put the saints on cleansing themselves from all filthiness of flesh and spirit. And the whole of it is the word of truth, by which God and Christ sanctify the church and the members of it (John 15:2). And this word is:
"Enduring for ever; the law is done away": The ceremonial law entirely, and the moral law, as a covenant of works, and as to the ministration of it by Moses. But the Gospel continues; as it is an everlasting one. It endures for ever, notwithstanding all the opposition made to it by open persecution, or false teachers.
"The judgments of the Lord are true, and righteous altogether": "the judgments of the Lord" are the same with "the word of God", as appears from (Psalm 119:25). And these seem to design that part of the word, which contains rules of God's judging and governing his people. Or the laws, orders, and ordinances of Christ in his house, which his people should observe, and yield a cheerful obedience to. He being their King, Judge, and Lawgiver. And these are "true", or "truth" itself; being wisely made, according to the truth of things, and agreeable to the holiness and righteousness of God, and so righteous. Not at all grievous, but easy, pleasant, and delightful, one and all of them.
The clean is really speaking of a spiritual cleanness that comes from the fear (reverence of God). Spiritual filthiness brings death, but righteousness in Christ brings eternal life. Jesus is the righteous Judge of all the earth. Let's look at a prophetic Scripture that explains the righteous Judge who shall rule as King and Christians will be princes under Him.
Isaiah 32:1 "Behold, a king shall reign in righteousness, and princes shall rule in judgment."
Psalm 19:10 "More to be desired [are they] than gold, yea, than much fine gold: sweeter also than honey and the honeycomb."
Than the wealth of this world, although so generally preferred before them.
"Yea, than much fine gold": Than gold of the best quality, and in the greatest quantity. Than all the treasures and precious things which are brought from other countries.
"Sweeter also": Namely, to the soul of the pious believer.
"Than honey and the honeycomb": Than the sweetest thing we know of is to the bodily taste. Yielding more true, and noble, and lasting satisfaction and happiness than any or all the delights of sense. Observe the pleasures of sense are the delight of brutes, and therefore debase the soul of man. The pleasures of religion are the delight of angels, and exalt it. The pleasures of sense are deceitful, they soon overindulge, and yet never satisfy. But those of religion are substantial, and satisfying, and there is no danger of exceeding in the pursuit or enjoyment of them.
The greatest wealth this world has ever known is not silver and gold, but life everlasting in Christ Jesus. Knowledge of God and His Word brings great wealth. The sweetest statement any Christian can ever hope to hear is, (well done thy good and faithful servant), when we stand before the righteous Judge (Jesus), on judgement day.
Psalm 19:11 "Moreover by them is thy servant warned: [and] in keeping of them [there is] great reward."
I say nothing of thy law but what I have proved to be true by experience. The several parts of it have been and still are my great instructors. And the only source of all the knowledge to which thy servant hath attained. I am daily taught and admonished by them. They show me my duty in all conditions, and warn me of the consequences of not complying with it. So that by them I am preserved from falling into sin and danger.
"And in keeping of them there is great reward": "I am fully assured that the blessed fruit of them, when they are duly observed and have their proper effect, is exceeding glorious, even eternal life. Those that make conscience of their duty, will not be losers, but unspeakable gainers. They will find by experience that there is a reward, not only after keeping, but in keeping God's commandments. A present great reward of obedience in obedience. Religion is health and honor; it is peace and pleasure. It will make our comforts sweet, and our crosses easy, life truly valuable, and death itself truly desirable.
All through the Bible we find that keeping God's law brings great rewards, or blessings. There is another side to this however. We are warned over and over, that not to keep God's laws brings a curse from God.
Psalm 19:12 "Who can understand [his] errors? cleanse thou me from secret [faults]."
Upon the consideration of the perfect purity of God's law. And the comparing of his spirit and conduct with it, he is led to make a penitent reflection upon his sins. Is the commandment thus holy, just, and good? then who can understand his errors? Lord, I am a sinful creature, and fall infinitely short of the demands of thy law, and am condemned by it.
"Cleanse thou me": Both by justification, or the pardon of my sins, through the blood of thy Son, which is in due time to be shed for me. And by sanctification through thy Holy Spirit, working in and with thy word. To the further renovation of my heart and life. For these are the two ways of cleansing sinners most frequently spoken of. Both in the Old and New Testaments. Though the first may seem to be principally, if not only intended, because he speaks of his past sins, from which he could be cleansed no other way but by remission.
"From secret faults": From the guilt of such sins as were secret, either from others, such as none knows but God and my own conscience. Or from myself, such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done.
I heard a man tell a story about spiritually cleaning his house. He went from room to room and cleaned it all up. In the story, the Lord came to see him and asked to look through the house to see if it was clean. He came to a closet in the man's bedroom, He opened the door and the closet was clean. He looked up, and way up in the corner was a box tightly wrapped. The man ran into the room and said, don't look at that. This was the hidden things in his life. At a glance, his house was clean, and on fairly close inspection his house was still clean. Way up in the hidden corner was the only sin. Have you cleansed your house of sin? Is there a little box way up in the hidden corner that you have not cleansed? This is what the Psalmist is asking here. Lord cleanse the hidden sin in my life.
Psalm 19:13 "Keep back thy servant also from presumptuous [sins]; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression."
Some understand these words of persons. The Septuagint, and the versions that follow that, render it "from strangers". Such who are strangers to God and godliness. That is, keep from all conversation with them in things sinful, or from others' sins. From having a fellowship with them and being a partaker of them, lest their plagues and punishments should be shared in. Others, as the Targum, "from proud men", who are haughty, insolent, and conceited of themselves. Lest he should be so corrupted and drawn aside by them. But rather the words are to be understood of sins willfully, rebellious, and presumptuously committed. And the petition supposes, that these may be committed by good men, if left to themselves. And that there is a proneness in them to them. And that they would rush into them, were they not kept back and restrained by the powerful and efficacious grace of God. And it also supposes that the saints cannot keep themselves; that God only can keep them from evil. And therefore they pray to him that he would, who does keep them by his power, at least from a final and total falling away.
"Let them not have dominion over me": Neither presumptuous sins, nor any other (Psalm 119:133). As they shall not (Rom 6:14); as sin has over wicked men. And they yield a ready obedience to the laws and lusts of it. It reigns over them as a king and tyrant, even unto death. It is something very powerful in good men; it prevails over them, and carries them captive. Wherefore they pray it may not have a continued dominion, as it shall not. Because they are in another kingdom, and under grace as a governing principle, which reigns through righteousness unto eternal life.
"Then shall I be upright": In heart, and walk uprightly in conversation. Being cleansed from secret faults, and kept from notorious crimes, and gross enormities. And shall exercise a conscience void of offence, both to God and man. And be "perfect", as the word is sometimes rendered, at least comparatively. And absolutely so, as washed in Christ's blood, and justified by his righteousness.
"And I shall be innocent from the great transgression": Which some understand of pride, others of apostasy. Perhaps the sin against the Holy Ghost may be intended; though the words may be rendered, "from much transgression". And the sense is, that he should be cleared and acquitted of a multitude of transgressions he had been guilty of. Or be preserved from much sin, which otherwise he should have fallen into.
Notice in the verse above that this is speaking of those who are followers of the Lord. In fact, they have made Jesus their Lord, as well as Savior (thy servant). Presumptuous in this particular Scripture, means proud or arrogant. Pride comes before a fall. I have noticed that some of us Christians who have walked with the Lord for a long period of time and have been operating in the gifts of the Spirit, have a tendency to feel above the new Christian. We must be very careful with this attitude. It certainly is pride and arrogance, and God will not allow this. The prayer above that David is speaking, is one every Christian should pray regularly, Lord keep me humble.
Psalm 19:14 "Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer."
Meaning either his speech in common conversation, which should not be filthy and foolish, rotten and corrupt. But such as ministers grace to the hearer. Or else his address to God, both in prayer and thanksgiving.
"And the meditation of my heart": His inward thoughts continually revolving in his mind. Or his meditation on the word of God and divine things. Or mental prayer, which is not expressed, only conceived in the mind.
"Be acceptable in thy sight": Be really good and holy, and so well pleasing to thee.
"O Lord, my strength": O thou who hast hitherto strengthened me, both against my temporal and spiritual enemies. And whose gracious and powerful assistance is absolutely necessary to keep me from being overcome by my sinful inclinations and other temptations.
"And my Redeemer": This expression seems to be added emphatically, and with a special respect to Christ, to whom alone this word, properly belongs (see notes on Job 19:25). Through his blood and Spirit alone did, could David expect the pardon and grace for which he here prays.
The words of my mouth will bring forth what is in my heart. Notice the next Scripture in Jesus' own words from the Sermon on the Mount.
Matthew 5:8 "Blessed [are] the pure in heart: for they shall see God."
God judges the heart of man more than He does the deeds of man. I believe that when the books are opened on judgement day, God will look into the things recorded in our heart and judge us by that. The thing that Jesus asked Peter after Jesus rose from the grave was, Peter, lovest thou me? He asked Peter this 3 times. More than anything else that God wants from us, is our great love for Him.
Luke 6:45 "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh."
Our heart reveals to God what we really are. Of course, our redeemer is Jesus Christ our Lord. We will notice in David's writings that most of them end in recognizing the LORD for who He really is. I will give one more Scripture which says it all.
2 Corinthians 12:9 "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me."
Psalm 19 Questions
To the chief Musician, A Psalm of David.
Psalm 20 and 21 go together: The first is a psalm of intercession by the people on behalf of the king before battle; the second is a psalm of thanksgiving for the victory achieved. In Psalm 20 there is first a petition for the king (verses 1-5), then the divine assurance that victory is certain (verses 6-8); finally, the psalm closes with a prayer (verse 9).
Verses 1-9: Psalms 20 and 21 are twin warfare events, Psalm 20 is mostly ceremony before a battle, while Psalm 21 is mostly celebration after a battle. In the theocracy, these were to be considered holy wars with the chain of command being as follows: The Lord is Commander-in-Chief over the anointed king-general and the theocratic people, soldiers. All holy convocations, both before and after battles, involved prayer and praise assemblies dedicated to God, who grants victories through the theocratic king-general. Psalm 20, in anticipation of a military campaign, commemorates a 3-phrased ceremony regularly conducted by the people in the presence of the Commander-in-Chief on behalf of the king-general.
III. A Reaffirmation of Their Dependence (20:9).
Verses 1-5: The "day of trouble" can be a day of opportunity for the Lord to demonstrate His glorious power for those who know and worship Him. "Burnt sacrifice" was performed for the atonement of sin and was thus vital to one's relationship with God (Lev. 1:3-4). The psalmist prayed for God to preserve the king in battle and give him unqualified, abundant help.
Psalm 20:1 "The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;"
"The Lord hear thee in the day of trouble": This is the prayer of God's people for their king-general (compare "His anointed", verse 6). This certainly recalls the patriarch's words (Gen. 35:3), "I will make there an altar unto God, who answered me in the day of my distress." The "name" alone of the God of Jacob was a safeguard to the people, called after their great forefather "Israel. So even under the shadow of the greatness of human monarchs and heroes, whole peoples have often felt secure and strong, using no other weapon but his name.
"The Name of the God of Jacob defend thee": On the force of the expression, "the Name of God" (see the comment upon Psalm 7:17). "Jacob's God", a favorite expression with David, is the God who made him the promise, "I will be with thee, and I will keep thee in all places whither thou goest" (Gen. 28:15). "Defend thee" is scarcely a correct rendering. Translate, "exalt thee".
Many people never pray, until there is a great crisis in their lives. God fellowships with mankind in man's prayers. The truth of the matter is that God knows the desires of our heart, even before we pray. The God of Abraham, Isaac, and Jacob is the same God that we pray to. If we have been regularly communing with God in prayer, He is already listening for our prayer. This seems to be a prayer of the people for David, their leader. I cannot say enough about praying for those who are your leaders. I believe the mention of the God of Jacob here, is saying the God of the covenant which came down from Abraham, to Isaac, to Jacob. Christians are part of that covenant with Abraham also.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Psalm 20:2 "Send thee help from the sanctuary, and strengthen thee out of Zion;"
"From the sanctuary ... out of Zion": These are designations about the place of God's symbolic presence in the Ark which David had recaptured and installed in a tabernacle on Mt. Zion. The people's wish was that the Lord Himself would uphold, support and sustain the king-general with His extending, powerful presence throughout the military campaign.
Believers are to help each other. Help from the sanctuary would however, indicate help from God. Zion is symbolic of the church. We do know that battles that the Israelites were in when God sent them, and when the Ark of the Covenant was with them, were all victorious.
Psalm 20:3 "Remember all thy offerings, and accept thy burnt sacrifice; Selah."
The spiritual sacrifices of prayer and praise which Christ, as the great High Priest, offers up for his people. Or which they offer by him, and are acceptable to God through him, by virtue of the incense of his mediation. Or the offering up of himself, which answers to, and is the body. The sum and substance, of all the offerings of the law. They were types of this, and what they could not do this did. And therefore, it is expressed in the singular number in the next clause.
"And accept thy burnt sacrifice": The word rendered "accept" signifies to "reduce to ashes" And the way in which it was known that sacrifices were acceptable to God was by fire coming down from heaven upon them and consuming them (Lev. 9:24). And therefore, the word is rightly rendered "accept". And Christ's sacrifice of himself, putting away sin, and perfecting for ever them that are sanctified, is of a sweet smelling savor to God. For hereby his justice is satisfied, his law is magnified and made honorable. The sins of his people are atoned for, their persons are accepted, and their sacrifices of prayer and praise come up also with acceptance to him through the virtue of this sacrifice. And so, these petitions have their accomplishment.
It appears from this that David gave offerings and sacrifices in the holy place, before he went out to battle. Perhaps Selah means that he paused and waited for God's blessing in battle, before he went any further. We Christians could learn a lesson from this. Before we do battle with the enemy, we should take time to pray and wait until the Lord says it is okay to proceed, before we take on the enemy. We too might try the sacrifice of praise, and perhaps fast a few days to show our sincerity in our prayer.
Psalm 20:4 "Grant thee according to thine own heart, and fulfil all thy counsel."
Which is to see his seed, the travail of his soul, and to have the pleasure of the Lord prosper in his hand. To have all his people called, preserved, and glorified.
"And fulfil all thy counsel": Whatever was agreed upon in the council and covenant of peace between him and his Father, relating to his own glory, and the salvation of his people.
This prayer seems to end with (if it be thy will O Lord). Notice who David took counsel from. He took counsel from God. How many of us are so head strong that we go blazing into a war with the enemy without taking counsel of God in the matter? We should learn to say, Lord the battle may be mine, but you have already won the war. Are we fighting for God, or ourselves? Let us win battles for the Lord, and not for self.
Psalm 20:5 "We will rejoice in thy salvation, and in the name of our God we will set up [our] banners: the LORD fulfil all thy petitions."
"Thy salvation": Here by contrast, God's salvation is victory in battle. Hereby they show their confidence in God, and their assurance of the victory.
"In the name of our God": That is, to the honor of God.
"We will set up our banners": In the way of triumph, which, among other ways, was celebrated by the setting up of banners, or trophies.
The Lord fulfil all thy petitions": The same as in Psalm 20:4. This is put here to show that the church will be in such a frame as before described, when the Lord shall have fulfilled all the petitions of his Anointed. Of which the church had a full assurance, as appears from the following words in the next verse.
Christians should be raising their flag of victory throughout the land. Jesus Christ our Savior has won the war. Our flag should be red, white, and blue. Red is for the life that Jesus purchased for us with His blood. White is for the righteous battle. And blue is for our heavenly calling. Salvation is the trophy we have won by choosing the Lord.
Colossians 1:27 "To whom God would make known what [is] the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:"
Matthew 21:22 "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive."
Philippians 4:6 "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God."
John 16:24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.
We can see from the verses above that, God answers the prayers of His people.
Psalm 20:6 "Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand."
I.e., the king who is the subject of the poem, it being out of keeping with the rest of the poem to understand "Israel" or the "ideal" king here. The now is emphatic. After seeing the sacrifice performed, and feeling sure of its acceptance, this confidence is expressed.
"He will hear him from his holy heaven": Where his throne and temple are, which is the habitation of his holiness. Whither the prayers of the Messiah when on earth ascended, where they were received, heard, and answered. Before the church prays that he might be heard, now she believes he would; and that;
"With the saving strength of his right hand": That is, by the exertion of his mighty power, in strengthening him as man to bear up under his sorrows, go through his work, and finish it. By upholding him with his right hand while engaged in it. And by raising him up from the dead with it, and setting him down at it in the highest heavens.
As we have said in these lessons before, Jesus Christ is the Right Hand of God. We can see from the next 2 verses who anoints.
2 Corinthians 1:21 "Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;"
Hebrews 1:9 "Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows."
You might even say God's anointed in these verses. Those who have been chosen by God to fulfill a certain purpose in His plans are the anointed. As we said before, it is dangerous to come against God's anointed. Jesus Christ (the Right Hand of God), is their strength and their protection. God will not allow anyone, or anything, to prevent His anointed from fulfilling their task that He has given them.
Psalm 20:7 "Some [trust] in chariots, and some in horses: but we will remember the name of the LORD our God."
"Some trust in": Trust, boast, and praise must not be directed to the wrong objects but only to God Himself (compare e.g., Deut. 17:16; 20:1-4; Lev. 26:7-8; Psalm 33:16-17; Isa. 31:1-3; Jer. 9:23-24; Zech. 4:6).
Preparation for battle is necessary, but trust in God is priority one (33:16-17; Deut. 20:1; Prov. 21:31). "The name of the Lord" refers to His character, reputation and nature. David gained confidence as he meditated on his God.
Pharaoh had many chariots and many horses, but they were no help when he followed the Israelites into the Red Sea. Pharaoh's horses and chariots were drowned, along with his mighty warriors when they came against God's people. Notice in the following verses that, Moses used the name of the Lord to fight Pharaoh.
Exodus 14:13-14 "And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will show to you today: for the Egyptians whom ye have seen today, ye shall see them again no more for ever." "The LORD shall fight for you, and ye shall hold your peace."
Now let us see the results of Moses' faith in God.
Exodus 15:1-6 "Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea." "The LORD [is] my strength and song, and he is become my salvation: he [is] my God, and I will prepare him a habitation; my father's God, and I will exalt him." "The LORD [is] a man of war: the LORD [is] his name." "Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea." "The depths have covered them: they sank into the bottom as a stone." "Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy."
Psalm 20:8 "They are brought down and fallen: but we are risen, and stand upright."
Confident of the result, the speaker represents it as already achieved. He sees the enemy bowed down to the earth, and fallen. He sees the host of Israel erect and triumphant. All stands out clearly before his vision, as though he were an actual spectator of the fight.
We have seen in the previous verses, how God fights for His own. Just as these Israelites were greatly feared by the people around them after God dealt with Pharaoh so harshly. The Lord will make our enemies tremble as well. We stand upright not on our own power, but in the power of God.
Psalm 20:9 "Save, LORD: let the king hear us when we call."
Not "the king", as the Septuagint, Ethiopic, and Arabic versions read the words. Joining the word "king" to them, which is in the next clause. But this, as Aben Ezra observes, is not right, because of the accent "athnach", which divides these words from the following. Rather the word "us" may be supplied. And so the Syriac version renders it, "the Lord will deliver us"; and the Targum is, "O Lord", "redeem us", or "save us". That is, with a temporal, spiritual, and eternal salvation. This petition is directed to Jehovah the Father, as the following is to the King Messiah.
"Let the King hear us when we call": For not God the Father is here meant, though he is an everlasting King, the King of kings; and who hears his people, when they call upon him, and while they are calling. Yet he is rarely, if ever, called "the King", without any other additional epithet. Whereas the Messiah often is, as in the next psalm (Psalm 20:1). And prayer is made to him, and he hears and receives the prayers of his people. And as Mediator, presents them to his Father perfumed with much incense. For he is a Priest as well as a King. This verse could also be rendered: "Lord, grant victory to the king! Answer us when we call!"
The King here is possibly the Lord Jesus who will reign as King of kings and Lord of lords. This cry to me, is a shout of I know you will save me Lord. I know Jesus will reign.
Psalm 20 Questions
To the chief Musician, A Psalm of David.
Psalm 21: The connection with the preceding Psalm is apparent by comparing (verse 2 with 20:4). The Psalm contains thanksgiving for the Lord's deliverance (verses 1-7, assurance of the king's future victories by his subjects (verses 8-12), and a final prayer (verse 13).
Verses 1-13: The first part (of Psalm 21), is a thanksgiving for victory; the last part is an anticipation of future victories in the Lord through the king-general. Two scenarios of victory provide a context for praise and prayer to the Commander-in-Chief of Israel's king-general.
Psalm 21:1 "The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!"
Conferred upon him, and put forth, by thee, on his behalf, against his enemies. Though by the king here we may understand King David, who composed this Psalm, yet it may be much better explained of the King Messiah. Understood of whom, the words thy strength mean the divine power, which was manifested in the resurrection of Christ, and in the establishment of his gospel.
"And in thy salvation how greatly shall he rejoice": God' s "salvation" had been confidently anticipated (Psalm 20:5-6, 9), and has now been experienced.
Jesus is King of kings and Lord of lords. We Christians are the kings without the capital letter. We will be subordinates of King Jesus. Who rejoices in the salvation that King Jesus brought? Those who accepted the salvation that He offered. Our joy is in His strength. Believers in Christ have much to rejoice about. We have the hope of the resurrection.
Psalm 21:2 "Thou hast given him his heart's desire, and hast not withholden the request of his lips. Selah."
Which the church had prayed for in (Psalm 20:4). Whatever Christ's heart desired, or his lips requested, has been given him.
"And hast not withholden the request of his lips": Whatever he asked in the council and covenant of peace was granted. He asked for all the elect, as his spouse and bride; these were the desire of his heart and eyes, and they were given him. He asked for all the blessings of grace for them, and all grace was given to them in him. He asked for glory, for eternal life, and it was promised him; and not only the promise of it was put into his hand, but the thing itself (see Psalm 2:8, 1 John 5:11; and Psalm 20:4). Whatever he requested of his Father, when here on earth, was granted. He always heard him; that memorable prayer of his in (John 17:1), is heard and answered, both in what respects himself, his own glorification, and the conversion, sanctification, union, preservation, and glorification of his people. Whatever he now desires and requests in heaven, as the advocate and intercessor for his saints, is ever fulfilled. Which is an instance of the great regard Jehovah has unto him, and may be considered as a reason of his joy in him.
"Selah": The pause here may have been for the presentation of a thank-offering.
Compare Psalm 20:4 (the before); Psalm 21:2 (the after).
The heart's desire of everyone who ever lived is to live forever. This is what Jesus has provided for all who will receive salvation in Him, eternal life. The cry of the people for God's help has never gone unnoticed by God. Just as the children of Israel cried out for a deliverer and God sent Moses, all of mankind cried for a Savior and Jesus came to save mankind.
Psalm 21:3 "For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head."
"Thou settest a crown of pure gold on his head": This is symbolic of superlative blessing (note the reversal in Ezek. 21:25-27).
"Crown" may refer to the literal crown of the enemy that victorious kings appropriated for themselves. Metaphorically, it could refer to the security, glory and joy the Lord bestowed upon David.
Revelation 14:14 "And I looked, and behold a white cloud, and upon the cloud [one] sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle."
Although Jesus wore a crown of thorns here on the earth, He was awarded the crown of Gold. This crown of Gold shows His godly power. Notice also, in the next few verses that we Christians will also wear a crown. The crown will be given us, not for the deeds we have done, but because of who we put our faith in.
2 Timothy 4:8 "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."
Psalm 21:4 "He asked life of thee, [and] thou gavest [it] him, [even] length of days for ever and ever."
The first part of the verse most likely pertains to preservation of life in battle, and the second part to perpetuation of the dynasty (compare 2 Sam. 7:13, 16, 29; Psalms 89:4; 132:12).
We know that the gift of eternal life is from God. We also know that Jesus rose from the grave, paving the way for you and me to be resurrected unto eternal life as well. Jesus is the Alpha and Omega, the Beginning and the End. He possesses life eternal. He has given those who follow Him the opportunity to live forever in Him.
Verses 5-6: The King had given great prominence to the king-general.
Psalm 21:5 "His glory [is] great in thy salvation: honor and majesty hast thou laid upon him."
That is, the glory of the King Messiah is great in the Lord's salvation of him. Delivering him from all his troubles and sorrows, and out of the hands of all his enemies. When he was raised from the dead, and was set at the right hand of God, and crowned with glory and honor. Or the sense is, that his glory is great in the salvation of his people by him. It was his glory as Mediator to be appointed to be the Lord's salvation to them; and it being effected by him declares the glory and greatness of his person. And such is the sense his people have of it, that it obliges them to ascribe the glory of it alone to him.
"Honor and majesty hast thou laid upon him": Which is to be understood not of the honor and majesty of his divine nature, which are essential to him, and not laid upon him by any. Nor of the glory which the saints attribute to him on account of their salvation by him. But of that which his Father has put upon him, and lies in the introduction of him into his glory after his sufferings and death, and resurrection from the dead. In exalting him at his right hand above all creatures and things. In giving him all power in heaven and in earth and in putting all the gifts of the Spirit into his hands, which he receiving gave to men, and in ordaining him Judge of the quick and the dead.
The glory of the Lord is in the salvation He provided for you and me. We (the Christians), are his inheritance. God has magnified Him above all others.
Philippians 2:9-11 "Wherefore God also hath highly exalted him, and given him a name which is above every name:" "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
In some wonderful and peculiar way, God the Father was magnified along with Jesus in the crucifixion. Jesus was a sweet savor offering unto God.
Jude 1:25 "To the only wise God our Savior, [be] glory and majesty, dominion and power, both now and for ever. Amen."
Psalm 21:6 "For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance."
Not as God, for as such he is over all blessed for ever, and not made so, but as man and Mediator. The words may be rendered, "thou hast set him to be blessings for ever". Which design the blessings which are laid up in Christ for his people, and which he imparts unto them, and they are blessed with in him. So that he is made a blessing, or rather blessings to them. Such as redemption to free them from bondage, righteousness to justify them sanctification to make them holy. Wisdom to direct and guide them, and strength to assist and support them. Through whom they have the forgiveness of sins, by whom they have peace with God. And from whom they receive all their joy and comfort, and at last eternal life and happiness. And all these are forever, they are irreversible blessings, are never repented of, nor taken away. Or this blessedness may be understood of that which Christ himself enjoys as man. Which lies in his human nature being exalted to union with the Son of God; in being heard and helped in the day of salvation. In being raised from the dead, and glory given him. In being set at God's right hand, angels, authorities, and powers, being subject to him. And in seeing the travail of his soul with satisfaction. The particular instance of his blessedness follows.
"Thou hast made him exceeding glad with thy countenance": The glorious presence of God in heaven. Christ having done his work on earth ascended to heaven, where he was received by his Father with a cheerful countenance. And was made to sit down on the same throne with him, being well pleased with his obedience, righteousness, and sacrifice. And being now in the presence of God, in which is fullness of joy. And at his right hand, where are pleasures for evermore, the human nature of Christ is filled with an excess of joy. The words may be rendered, "thou hast made" or "wilt make him glad with joy, with thy countenance" (see Psalm 16:11).
We know that one of the promises God made unto Abraham, was that all the earth would be blessed through the seed of Abraham. This was speaking of the world of believers in Christ. All who believe in Christ are spiritual seed of Abraham. He believed God, and it was counted as righteousness to him. We Christians believe in the Lord Jesus Christ and are counted righteous in God's sight, because we believe. The One who blessed all of us, is the one blessed Himself. He is the Lord Jesus Christ who is blessed forevermore.
Romans 9:5 "Whose [are] the fathers, and of whom as concerning the flesh Christ [came], who is over all, God blessed for ever. Amen."
Acts 2:28 "Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance."
If the countenance of the Lord fills us with such joy, let us take a look at that countenance in the next verses.
Matthew 28:3 "His countenance was like lightning, and his raiment white as snow:"
Revelation 1:16 "And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance [was] as the sun shineth in his strength."
Psalm 21:7 "For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved."
"For the king": The human responsibility dimension of the previous divine blessings is identified as the king-general's dependent trust in God. But the sovereign grace of God provides the ultimate basis for one not being moved or "shaken" (compare Psalms 15:5; 16:8; 17:5; Prov. 10:30).
We have spoken before about trust, but it bears repeating here. Trust is a state beyond faith. It is when we depend entirely upon the Lord, knowing that every single little thing that happens to us is for our own good. Possibly a better saying would be to say, resting in the knowledge that all is well with you in the Lord. Jesus said it all when He said, Not my will but thine. We are told that we should stand, and then having done all to stand. Put your faith and trust in the merciful God, and you shall not be moved.
Verses 8-9: God would cut off David's foes with His divine wrath ("fire"), and their defeat would be final.
Psalm 21:8 "Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee."
"Thine ... thee": Without denying the mediatorship of the king-general, these delineations obviously put the spotlight upon the Commander-in-Chief.
The Right Hand of God (Jesus Christ), has defeated His enemies and our enemies. He defeated sin on the cross and defeated death when He rose from the grave. We may think that our enemies are the people who are giving us a hard time around us, but they are under the control of Satan. Satan was defeated on the cross by Jesus Christ our Lord. Our protection from such enemies if we are a Christian, is the name and the blood of Jesus Christ.
Psalm 21:9 "Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them."
Thou shalt consume or destroy them, "as if" they "were" burned in a heated oven. Or, they shall burn, as if they were a flaming oven. That is, they would be wholly consumed. The word rendered "oven" means either an "oven" or a "furnace." It is rendered "furnace and furnaces" in (Gen. 15:17; Neh. 3:11; 12:38; Isa. 31:9); and here. "Oven" or "ovens," in (Exodus 8:3; Lev. 2:4; 7:9; 11:35; Lev. 26:26; Lam. 5:10; Hosea 7:4, 7:6-7; Mal. 4:1). It does not occur elsewhere. The oven among the Hebrews was in the form of a large "pot," and was heated from within by placing the wood inside of it. Of course, while being heated, it had the appearance of a furnace. The meaning here is that the wicked would be consumed or destroyed "as if" they were such a burning oven; as if they were set on fire, and burned up. "In the time of thine anger, or "of thy countenance"; not his gracious, but his angry countenance. When he shall put on a fierce look, and appear as the Lion of the tribe of Judah, and stir up all his wrath.
"The Lord shall swallow them up in his wrath": Not that they shall be annihilated; their souls remain after death, and their bodies after the resurrection. And will be tormented with the fire of God's wrath for ever and ever. The phrase is expressive of utter ruin, of the destruction of soul and body in hell (see Psalm 35:25). Jarchi takes it to be a prayer, "may the Lord swallow them up", etc.
"And the fire shall devour them": That is, as the Targum paraphrases it, the fire of hell. Or, however, it designs the wrath of God, who is a consuming fire. Or that fiery indignation of his, which shall devour the adversaries. Which comes down upon them either in temporal judgments here, or in their everlasting destruction hereafter.
This is so sad to think that these enemies are headed for total destruction, and really do not even know it. They have been deceived by the devil. Look at the following Scriptures on this subject. They tell why and what, this wrath of God is.
John 3:36 "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him."
Romans 1:18 "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;"
Revelation 14:10 "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:"
Psalm 21:10 "Their fruit shalt thou destroy from the earth, and their seed from among the children of men."
Meaning the offspring of wicked men; the fruit of the womb (Psalm 127:3). The same with their seed in the next clause.
"And their seed from among the children of men": See (Psalm 37:28); which must be understood of such of their seed and offspring as they were when they were born. Are never renewed and sanctified, but are like their parents. As the Jews were, their parents were vipers, and they were serpents, the generation of them. And were the children of the devil, and did his works. Now these passages had their accomplishment in the Jews, when the day of God's wrath burnt them up, and left them neither root nor branch (Mal. 4:1). And in the Pagan empire, when every mountain and island were moved out of their places, and the Heathen perished out of the land (Rev. 6:14). And will be further accomplished when the Lord shall punish the wicked woman Jezebel, the antichristian harlot, and kill her children with death (Rev. 2:23; see Psalm 104:35).
We know the teaching about the fruit tree that does not bear fruit, being destroyed by the husbandman. This is saying the same thing here. Those who choose not to follow God, bring their own destruction upon them. God is longsuffering not willing that even one should perish, but there is a time when He is so angry that His wrath comes up in His face, and He destroys them. This is the very thing that God did when He looked down from heaven, and He saw the evil in Sodom and Gomorrah. His wrath came up in His face, and He rained down fire and brimstone upon them and destroyed them. The next Scripture is the best advice that I can give anyone.
Matthew 10:28 "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
It is in the power of God to save us or to destroy us. We are His creation. The answer is to accept the free gift of salvation today. Make Jesus your Savior and Lord and you will be pleasing unto God.
Psalm 21:11 "For they intended evil against thee: they imagined a mischievous device, [which] they are not able [to perform]."
All evil, whether in thought or deed, if not immediately and directly. Yet is ultimately against the Lord, whose law is transgressed, and who is despised and reflected upon as a lawgiver. All sin is a hostility committed against God, or against Christ. Against the Lord and his Anointed, or against his people, who are all one as himself. The intention of evil is evil, and is cognizable by the Lord, and punishable by him.
"They imagined a mischievous device, which they are not able to perform": Not the death of Christ; that was indeed in itself a mischievous device of theirs. But that they performed, though they had not their end in it. They expected his name would then perish, and they should hear no more of him. But rather it respects his resurrection from the dead, they could not prevent, though they took all imaginable care that there might be no show of it. And when they found he was really raised from the dead, they contrived a wicked scheme to stop the credit of it, but in vain (Matt. 27:63). And Jews, Gentiles, and Papists, have formed schemes and done all they can to root out the Gospel, cause, and interest of Christ, from the world, but have not been able to accomplish it.
We find as Jesus said, that to want to sin in your heart is sin. God is going to judge the heart of man. I truly believe that the books that are opened on our heart tell whether we intended good or evil. Christians face the intended evil of the world, the same as did our Lord. Praise God! Look at the great promise from Isaiah made to the believers.
Isaiah 54:17 "No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD."
As I said in the beginning of this, to want or to think about destroying someone is just as much a sin as doing it. God judges the heart of man.
Psalm 21:12 Therefore shalt thou make them turn their back, [when] thou shalt make ready [thine arrows] upon thy strings against the face of them.
Or flee and run away to private places, to hide themselves from the wrath of God and of the Lamb, though to no purpose. Or "make them turn behind thy back": God will turn his back upon them, and be negligent and careless of them, and not regard them when they cry in their misery and destruction. Some Jewish interpreters understand it of their being put together on one side, in one corner, and be separate from the people of God. To which sense the Targum inclines, rendering the word for "back" the "shoulder", which sometimes signifies unanimity and union (Zeph. 3:9). And thus, being all together by themselves, the wrath of God shall be poured forth upon them, and they shall be destroyed at once. So the Christians were, by the providence of God, brought out of Jerusalem before its destruction. And the saints will be called out of Babylon before its fall. And the goats, the wicked, will be separated from the righteous, and set together at Christ's left hand; for they shall not stand in the congregation of the righteous. But the best sense of the words is, "thou shalt set them for a butt" or "heap". Or, as it is in the Hebrew text, a shoulder. A butt to shoot at being so called, because it is earth heaped up like a shoulder (see Job 16:12); and to this agrees what follows.
"When thou shalt make ready thine arrows upon thy strings against the face of them": That is, direct the arrows of his wrath and vengeance right against them (see Psalm 7:11).
When I see this Scripture above, it reminds me of the 300 men with Gideon who caused an army, so great that the Bible speaks of them as being like grasshoppers, to flee. Can you imagine thousands fleeing from 300? Read about it in (Judges Chapters 6 and 7). I will show just one Scripture here that shows how God caused this large army to kill each other when the 300 in Gideon's army blew the trumpets.
Judges 7:22 "And the three hundred blew the trumpets, and the LORD set every man's sword against his fellow, even throughout all the host: and the host fled to Beth-shittah in Zererath, [and] to the border of Abel-meholah, unto Tabbath."
Psalm 21:13 Be thou exalted, LORD, in thine own strength: [so] will we sing and praise thy power.
Exert thy strength, display thy power in such manner, that thou mayest be exalted and magnified on account of it. This was fulfilled at the destruction of Jerusalem, when the kingdom of God came with power (Mark 9:1). And will be again when Babylon shall be utterly destroyed, because the Lord is strong who judges her (Rev. 18:8). And finally, at the day of judgment, when the wicked will be punished with everlasting destruction from the presence of the Lord, and the glory of his power (2 Thess. 1:9).
"So will we sing and praise thy power": Forms of such songs of praise may be seen, as Cocceius observes in (Rev. 11:15). At the sounding of the seventh trumpet, at the victory over the beast, and his image, and at the destruction of Babylon.
We should exalt the Lord at all times. It is difficult to remember to exalt Him in our times of trouble, but we can easily praise Him when He delivers us from the problem. We should never cease to praise Him for not only His power, but for His salvation He freely gave us. It is not by my strength, or by any power that I have, that I get anything done for God. He is strong in my weakness.
Psalm 21 Questions
A cry of anguish and song of praise
To the chief Musician upon Aijeleth Shahar, A Psalm of David.
Psalm 22: A Christian cannot read this psalm without reflecting on the use of the first verse by Christ on the Cross (Matt. 27:46; Mark 15:34). In addition to this verse, verse 18 is quoted in the New Testament (Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24), as well as verse 22; (Heb. 2:12). In addition, many of the details of this psalm are reflected in Christ's cross experience. Compare verse 7 with (Matt. 27:39); verse 8 with (Matt. 27:43); verse 15 with (John 19:28). His cry to God, the condemnation of the crowd, His thirst, His crucifixion, and even the gambling for His robe, are all clearly predicted. David's own experience gives way to a prophetic glimpse of his descendant Jesus Christ. The psalm naturally falls into two parts. David first describes the awful predicament in which he finds himself (verses 1-21): he feels forsaken by God in the midst of his enemies, who are compared to ravenous beasts. The details here transcend David's own experience and point clearly to Calvary: mocking, ridicule, pain, opposition, all done to an innocent man. The second part of the psalm consists of praise to God for His faithfulness (verse 22-31), by both the worshiping community (verses 22-26), and the world as a whole (verses 27-31).
Verses 1-31: This psalm presents the reader with a great contrast in mood. Lament characterizes the first 21 verses, while praise and thanksgiving describe the last 10 verses. Prayer accounts for this dramatic shift from lament to praise. It is the story of first being God-forsaken and then God-found and filled. It was applied immediately to David and ultimately to the Greater David, Messiah. The New Testament contains 15 messianic quotations of or allusions to this psalm, leading some in the early church to label it "the fifth gospel".
III. The Psalmist's Testimonies and Worship (22:22-31).
"Aijeleth Shahar": In the title is a unique phrase in the superscription and is probably best taken as a tune designation.
Verses 1-2: The psalmist felt frustrated by God's apparent lack of response to his crises (38:21). Jesus quoted these words as He hung on the cross (Matt. 27:46; Mark 15:34).
Psalm 22:1 "My God, my God, why hast thou forsaken me? [why art thou so] far from helping me, [and from] the words of my roaring?"
This heavy lament rivals (Job chapter 3; Psalm chapter 69; Jer. 20:14-18).
"My God, my god, why hast thou forsaken me?" The repeated noun of direct address to God reflects a personal molecule of hope in a seemingly hopeless situation. "Forsaken" is a strong expression for personal abandonment, intensely felt by David and supremely experienced by Christ on the cross (Matt. 27:46).
At the very beginning of this verse we see the very words that the Lord Jesus spoke from the cross; My God, My God, why hast thou forsaken me? We have discussed in some of the other books, why Jesus felt forsaken of the Father at this point. It appears to me that the moment Jesus took the sin of the entire world upon His body, the Father turned away. The Father could not look upon sin. He would have to burn it up. I believe that this very moment was the very part of the crucifixion that Jesus had dreaded. I do not believe that Jesus was as afraid of the pain of the flesh, as He was of the pain of His heart, He would feel when the Father turned away. We might say that this entire Psalm is about the crucifixion of Jesus.
Verses 2-5: The thrust of these verses is "even though You have not responded to me, You remain the Holy One of Israel who has demonstrated His gracious attention time and time again to Your people".
Psalm 22:2 "O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent."
In the time of his suffering on the cross, which was in the daytime.
"But thou hearest me not": And yet he was always heard (John 11:41). Though he was not saved from dying, yet he was quickly delivered from the power of death, and so was heard in that he feared (Heb. 5:7).
"And in the night season": In the night in which he was in the garden, sorrowing and praying. The night in which he was betrayed and was apprehended. And though the natural desires of his human soul were not heard and answered, that the cup might pass from him, yet his prayer in submission to the will of God was. Moreover, the daytime and night season may design the incessant and continual prayer of Christ; he prayed always, night and day.
"And am not silent": But continue to pray, though as yet seemingly not heard and answered. Or there is "no silence to me"; that is, no rest from sorrow and pain. Or "no likeness to me", there are none like me, no sorrow like my sorrow, as in (Lam. 1:12).
How many times have we prayed and thought that God did not hear our prayer, because it seemed our prayer had not been answered? The Lord Jesus prayed to the Father while He was in the garden of Gethsemane.
Matthew 26:39 "And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt]."
Matthew 26:42 "He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done."
Matthew 26:44 "And he left them, and went away again, and prayed the third time, saying the same words."
We see in all of this that Jesus prayed, not once but three times for the cup to pass. Perhaps we could learn a very good lesson from this prayer of Jesus. First of all, it is alright to pray for the same thing more than once. We also should realize that if we are truly followers of Christ, we must say with Him, Not my will, but thine O Lord be done.
Psalm 22:3 "But thou [art] holy, [O thou] that inhabitest the praises of Israel."
Which may be considered either as an argument with his God, why he should hear and answer him, since he is holy, just, and faithful. He has promised, when any call upon him in a day of trouble, he will hear and answer them, and will be glorified by them. This Christ did, and therefore pleads his faithfulness to his promise. Or rather a reason quieting him under divine desertion, and a sense of divine wrath. That God was righteous in all his ways, and holy in all his works. And that whereas he was the surety of his people and had all their sins on him, it was perfectly agreeable to the holiness and justice of God to treat him in the manner he did. Yea, it was done to declare his righteousness, that he might appear to be just, while he is the justifier of him that believes in him.
"O thou that inhabitest the praises of Israel": That dwells in the place where the praises of Israel have always been offered for mercies granted unto them. Or, who receives and rightly possesses the praises of Israel; whom thy people are perpetually praising for one mercy or another. And therefore, I trust I also shall have occasion to praise thee.
Jesus knew that the Father was near when He was praying. Not even once in His prayers did Jesus not submit to the will of the Father. We are told over and over, that we are to be holy, because our God is holy. Inhabits means to live in. God lives in the praises of both Israels. We Christians are spiritual Israel. If you want to feel the presence of God, praise Him. Look at 2 Scriptures with me, one from the Old Testament and one from the New Testament, which tell us to praise God.
Jeremiah 33:11 "The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD."
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
This leaves absolutely no doubt that we are to speak out praises to our God.
Psalm 22:4 "Our fathers trusted in thee: they trusted, and thou didst deliver them."
It sustains the Sufferer to think how many before him have cried to God, and trusted in him, and for a while been seemingly not heard, and yet at length manifestly heard and saved.
"They trusted": This is repeated not only for the sake of emphasis, pointing out something remarkable and commendable, and for the greater certainty of it, more strongly confirming it. Or to observe the many that put their trust in the Lord, the numerous instances of confidence in him. But also to denote the constancy and continuance of their faith, they trusted in the Lord at all times.
"And thou didst deliver them": Out of the hands of all their enemies, and out of all their sorrows and afflictions. Instances of which we have in the patriarchs, and in the people of Israel when they were brought out of Egypt, and through the Red sea and wilderness. And in the times of the judges, when they were distressed by their neighbors, and God sent them a deliverer time after time.
Psalm 22:5 "They cried unto thee, and were delivered: they trusted in thee, and were not confounded."
As the Israelites did in Egyptian bondage, and as they in later times did when in distress (see Exodus 2:23). The crying is to be understood of prayer to God, and sometimes designs mental prayer, sighing, and groaning, which cannot be uttered. When no voice is heard, as in Moses (Exodus 14:15). But often vocal prayer, put up in times of distress, and denotes the vehemence of trouble, and eagerness of desire to be heard and relieved. And this cry was from faith, it followed upon and was accompanied with trusting in the Lord. It was the prayer of faith, which is effectual and availeth much, and issued in deliverance.
"They trusted in thee, and were not confounded": Or ashamed. Neither of the object of their trust, the living God, as those who trust in graven images. So Moab was ashamed of Chemosh (Jer. 48:13). Nor of their hope and trust in him, it being such as makes not ashamed (Psalm 119:116, Rom. 5:5). Nor of the consequences of it. When men trust in anything and it fails them, and they have not what they expect by it, they are filled with shame and confusion (Isa. 30:2). But they that trust in the Lord are never confounded, or made ashamed; their expectations do not perish.
We will look at just one vivid example of God delivering someone who believed in Him. Read the whole 3rd chapter of Daniel to get the story about three godly men being thrown into a fiery furnace, and not being burned because they put their trust in God. We will show just one Scripture to show what effect of them being saved had on Nebuchadnezzar.
Daniel 3:28 "[Then] Nebuchadnezzar spake, and said, Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God."
Another vivid story about God delivering His people is, of course, when God sent Moses to deliver the Israelites.
Verses 6-8: David compares himself to a "worm", expressing his feelings of worthlessness, vulnerability, and contempt in the eyes of his enemies (109:25). These foes insulted him, despised him and mocked his faith because God had not rescued him (Isa. 53:3; Matt.27:42-43).
Reproach and ridicule were overwhelming the psalmist. For messianic applications, compare Matt. 27:39-44; Luke 23:35.
Psalm 22:6 "But I [am] a worm, and no man; a reproach of men, and despised of the people."
In contrast with the fathers who trusted in thee. They prayed, and were heard; they confided in God, and were treated as men. I am left and forsaken, as if I were not worth regarding; as if I were a groveling worm beneath the notice of the great God. In other words, I am treated as if I were the most insignificant, the most despicable, of all objects alike unworthy the attention of God or man. By the one my prayers are unheard; by the other I am cast out and despised (compare Job 25:6). As applicable to the Redeemer, this means that he was forsaken alike by God and men, as if he had no claims to the treatment due to a "man."
"A reproach of men": Reproached by men (compare Isa. 53:3, and the notes).
"Despised of the people": That is, of the people who witnessed his sufferings. It is not necessary to say how completely this had a fulfillment in the sufferings of the Savior.
This of course, is David speaking prophetically of the rejection of Jesus by the people. This does not mean that Jesus was a worm, but that he was hated by the people as a worm.
Hebrews 11:26 "Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward."
We will suffer reproach with Jesus rather than live in the sin of the world (Egypt).
Hebrews 13:13 "Let us go forth therefore unto him without the camp, bearing his reproach."
Psalm 22:7 "All they that see me laugh me to scorn: they shoot out the lip, they shake the head, [saying],"
To the afflicted pity should be shown. But instead or pitying him in his distresses they laughed at him. This must be understood of the soldiers when they had him in Pilate's hall. And of the Jews in general when he hung upon the cross. Some particular persons must be excepted, as John the beloved disciple, the mother of our Lord, Mary Magdalene, and some other women, who stood afar off beholding him.
"They shoot out the lip": Or "open with the lip"; they made mouths at him, they put out their lips, or gaped upon him with their mouths, and in a way of sport and pastime made wide mouths and drew out their tongues. An idiom for sneering (compare Job 16:10; Psalm 35:21; Heb. 5:5).
"They shake the head, saying": In a way of scorn and derision as in (Lam. 2:15). This was fulfilled in the Jews (Matt. 27:39).
Psalm 22:8 "He trusted on the LORD [that] he would deliver him: let him deliver him, seeing he delighted in him."
"Trusted on the Lord": Literally "he rolled to the Lord". The idea is that he turned his burden over to the Lord (compare Psalm 37:5; Prov. 16:3).
The best explanation of this, that I can give, is to show you the fulfillment in the New Testament. They are speaking of Jesus in the next few verses.
Matthew 27:39-43 "And they that passed by reviled him, wagging their heads," "And saying, Thou that destroyest the temple, and buildest [it] in three days, save thyself. If thou be the Son of God, come down from the cross." "Likewise also the chief priests mocking [him], with the scribes and elders, said," "He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him." "He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God."
How sad that these people knew the word of God from the Psalms, but they did not realize this prophecy was about Jesus, whom they had rejected as Messiah.
Verses 9-10: The psalmist had a long history of reliance upon God.
Psalm 22:9 "But thou [art] he that took me out of the womb: thou didst make me hope [when I was] upon my mother's breasts."
This is noted as an effect of God's wonderful and gracious providence. And although this was a mercy which God grants to all mankind, yet it may well be alleged here, partly in way of gratitude for this great, though common, mercy. Nothing being more reasonable and usual than for David and other holy men to praise God for such blessings. And partly as an argument to encourage himself to expect and to prevail with God, to grant him the deliverance which now he desires, because he had formerly delivered him. This being a very common argument (see 1 Sam. 17:37; 2 Cor. 1:10). But this is applicable to Christ in a singular manner, not as a late learned writer takes it, that God separated him from the womb, but that God did bring him out (as the word properly signifies).
"Of the womb": To wit, immediately and by himself, and without the help of any man, by the miraculous operation of the Holy Ghost, which made him there. Or else he could never have been brought thence.
"Thou didst make me hope": Or trust, i.e. thou didst give me sufficient ground for hope and trust. If I had then been capable of acting that grace, because of thy wonderful and watchful care over me in that weak and helpless state. Which was eminently true of Christ, whom God so miraculously preserved and provided for in his infancy. The history whereof we read (in Matthew Chapter 2). It is not strange that hope is figuratively ascribed to infants, seeing even the brute creatures are said to hope (Rom. 8:20). And to wait and cry to God (Psalm 145:15; 147:9).
"When I was upon my mother's breasts": I.e. when I was a sucking child; which may be properly understood.
Psalm 22:10 "I was cast upon thee from the womb: thou [art] my God from my mother's belly."
Either by himself, trusting in God, hoping in him, and casting all the care of himself upon him. Or by his parents, who knew the danger he was exposed to, and what schemes were laid to take away his life. And therefore did, in the use of all means they were directed to, commit him to the care and protection of God. The sense is, that the care of him was committed to God so early; and he took the care of him and gave full proof of it.
"Thou art my God from my mother's belly": God was his covenant God from everlasting, as he loved his human nature, chose it to the grace of union, and gave it a covenant subsistence. But he showed himself to be his God in time, and that very early, calling him from the womb, and making mention of his name from his mother's belly, and preserving him from danger in his infancy. And it was his covenant interest in God, which, though mentioned last, was the foundation of all his providential care of him and goodness to him. Now all these early appearances of the power and providence of God, on the behalf of Christ as man, are spoken of in opposition to the scoffs and flouts of his enemies about his trust in God. And deliverance by him, and to encourage his faith and confidence in him; as well as are so many reasons and arguments with God yet to be with him, help and assist him, as follows.
We know that the angels of God watched over the birth of Jesus. This Baby was the Son of God. Notice that this Baby was conscious of hope and faith, even when He was a tiny Baby nursing His mother. In many instances, Jesus called God, My God. Jesus also called the Father by the endearing name of a Child for the Father, Abba. Only the children of God are allowed to call the Father Abba.
Mark 14:36 "And he said, Abba, Father, all things [are] possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt."
Romans 8:15 "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."
Galatians 4:6 "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father."
It appears, and we know it is true, that Jesus was no normal Baby. He came to the earth in the form of man to become the Savior of all who will receive His salvation. He was however, God with us in the form of a man (Emmanuel).
Psalm 22 Questions
Psalm 22:11 "Be not far from me; for trouble [is] near; for [there is] none to help."
Who had been so near unto him, as to take him out of the womb, and to take the care of him ever since. This is to be understood not with respect to the omnipresence of God, who is everywhere, and is not far from any of us. But of his presence, which was now withdrawn from Christ, and he was filled with a sense of divine wrath, and with sorrow and distress. And also of his powerful and assisting presence which he had promised, and Christ expected, and believed he should have, as he had. The reasons for it follow.
"For trouble is near": Satan was marching towards him with his principalities and powers, to attack him in the garden and on the cross. Judas, one of his own disciples, was at hand to betray him. A multitude with swords and staves were about to seize him. The sins and chastisement of his people were just going to be laid upon him. The sword of justice was awaked against him, ready to give the blow. The hour of death was near, he was brought to the dust of it, as in (Psalm 22:15). A second reason is given:
"For there is none to help": None among his disciples. One of them was to betray him, another to deny him, and all to forsake him and flee from him, as they did. Nor any among the angels in heaven. For though they ministered to him in the wilderness, and strengthened him in the garden, there were none near him on the cross. That it might be manifest that salvation was wrought out alone by him, (Isa. 63:5). And, indeed, if any of these had been willing to have helped him, it was not in their power to do it, none but God could. And therefore he applies to him, who had promised and was as good as his word (Isa. 49:8).
We find in this, the loneliness that Jesus felt when all had abandoned Him. We know that even strong Peter denied Jesus when he felt he might be crucified with Him. The whole world may abandon you when terrible trouble comes, but God is always there. God did not abandon Jesus. This suffering of humiliation and death of the body on the cross had been part of God's plan from the beginning. Notice in the Scripture that Jesus of His own free will, lay His life down for all who are His followers.
John 10:17 "Therefore doth my Father love me, because I lay down my life, that I might take it again."
In the following Scripture, notice that no one takes the Lord's life, He gave His life.
John 10:18 "No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father."
Even though there were none to help Jesus, He still could have climbed off the cross had He wanted to. He gave His body unto death on the cross, that you and I could be saved through His shed blood.
Verses 12-13: This imagery of enemies as rapacious beasts returns (compare verses 16, 20-21).
Psalm 22:12 "Many bulls have compassed me: strong [bulls] of Bashan have beset me round."
By whom are meant the chief priests, elders, Scribes, and Pharisees, among the Jews. And Herod and Pontius Pilate among the Gentiles. Comparable to bulls for their fierceness, rage, and fury against Christ (Psalm 2:1). And for their pushing at him with their horns of power and authority. And for their trampling him under their feet, his person and offices. These compassed him about at his apprehension, arraignment, trial, and condemnation. And there were many of them to one child, Jesus.
"Strong bulls of Bashan have beset me round": Bashan was a very fruitful country, in which cattle of various sorts, and bulls among the rest, were fed and fattened (see Deut. 32:14). Bulls are noted for their strength in other writers. Hence great men, who abounded in riches and power, and used them to the oppression of the poor, are compared to the kine of Bashan (Amos 4:1). And a very fit name this was for the kings and princes of the earth. For Caiaphas, Annas, and the chief priests, that lived upon the fat of the land, who beset Christ around, and employed all their power and policy to take him and bring him to death. Nor is it unusual with Heathen writers to compare great personages to bulls.
Psalm 22:13 "They gaped upon me [with] their mouths, [as] a ravening and a roaring lion."
Either by way of derision and contempt (Job 16:10). Or belching out blasphemy against him, or rather, with the greatest vehemence, crying out "Crucify him, crucify him" (Luke 23:21). And this they did:
"As a ravening and roaring lion": When it has got its prey and rejoices (Amos 3:4). And being in such hands, and encompassed about with such enemies, as Christ was in the garden. In the High Priest's hall, and in Pilate's judgment hall, is a third reason or argument used by him with God his Father, to be near to him and not far from him.
These bulls of Bashan just represent strong enemies, who surrounded Jesus. In fact, the crowd was screaming (crucify Him). At this time, it seemed the whole world was against Jesus. No one was crying out to help Jesus. The crowd did not even ask for Jesus to be released, when Pilate offered to pardon one prisoner. The people asked for Barabbas to be released instead. Notice in the next verse that even those high in authority in the temple wanted Jesus destroyed.
Matthew 27:20 "But the chief priests and elders persuaded the multitude that they should ask for Barabbas, and destroy Jesus."
Notice also in verse 13 above that the enemy was LIKE a roaring lion. They were not a lion they were just acting as one. Jesus is the LION of the tribe of Judah.
Verses 14-15: These are graphic images showing that his vitality and courage had left him.
Psalm 22:14 "I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels."
My heart faileth, my spirits are spent and gone like water, which once spilt can never be recovered. My very flesh is melted within me, and I am become as weak as water. See the like phrase (Joshua 7:5; compare 2 Sam. 14:14; Job 14:11).
"All my bones are out of joint": I am as weak and unable to move or help myself, and withal as full of torment, as if I were upon a rack, and all my bones were disjointed. Or, all my bones are separated, one from another; as they were in some sort in Christ. By the stretching of his body upon the cross.
"My heart": The seat of life, and fountain which supplies spirits and vigor to the whole body.
"Is like wax": Melted, as it follows, through fear and overwhelming grief: compare (Psalm 68:2; 97:5).
They beat Jesus so severely before they took Him to crucify Him, that He was too weak to carry His cross. The verse above is just saying that His weakness was such that all the strength had been drained out of Him. His heart was also broken that those He loved so much had run away.
Psalm 22:15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
All strength dies out under the action of the many acute pains which rack the whole frame. And as little remains as there remains of moisture in a potsherd.
"And my tongue cleaveth to my jaws": An extreme and agonizing thirst sets in, the secretions generally fail, and the saliva especially is suppressed, so that the mouth feels parched and dry. Hence the cry of suffering which was at last wrung from our Lord, when, just before the end, he exclaimed, "I thirst" (John 19:28).
"And thou hast brought me into the dust of death": "The dust of death" is a periphrasis for death itself, which is so closely associated in our thoughts with the dust of the tomb (see below, verse 29; and compare Psalms 30:10; 104:29; Job 10:9; 34:35; Eccl. 3:20; 12:7).
At one point Jesus had cried out, I thirst. Potsherd means dry pottery, or the dry earth. Dust in the Scripture, has to do with death.
Psalm 22:16 "For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet."
"They pierced my hands and my feet": The Hebrew text reads "like a lion", i.e., these vicious attacking enemies, like animals, have torn me. Likely, a messianic prediction with reference to crucifixion (compare Isa. 53:5; Zech. 12:10).
Gentiles were spoken of as dogs by the Israelites. Actually, it was the Roman soldiers (Gentiles), who carried out the nailing of Jesus' hands and feet to the cross. Though we say, the Romans and the self-righteous Jews killed Jesus, we were all to blame. Our sins nailed Jesus to the cross.
Psalm 22:17 "I may tell all my bones: they look [and] stare upon me."
Our Lord's active life and simple habits would give him a spare frame, while the strain of crucifixion would accentuate and bring into relief every point of his anatomy. He might thus, if so minded, "tell all his bones." This is a graphic picture of emaciation and exhaustion (compare Job 33:21; Psalm 102:5).
"They look and stare upon me": Meaning not his bones, but his enemies. Which may be understood either by way of contempt, as many Jewish interpreters explain it. So the Scribes and elders of the people, and the people themselves, looked and stared at him on the cross, and mocked at him, and insulted him. Or by way of rejoicing, saying, "Aha, aha, our eye hath seen", namely, what they desired and wished for (Psalm 35:21). A sight as was enough to have moved a heart of stone made no impression on them. They had no sympathy with him, no compassion on him, but rejoiced at his misery. This staring agrees with their character as dogs.
Perhaps this is when they had taken Jesus' robe away, and He could see His own bones.
Psalm 22:18 They part my garments among them, and cast lots upon my vesture.
Apparently, his enemies were so sure that Jesus would perish, they were already dividing his "clothing" among themselves.
"They part ... and cast": All 4 gospel writers appeal to this imagery in describing Christ's crucifixion (Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24).
We see the fulfillment of this very Scripture in the following.
Matthew 27:35 "And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots."
If nothing else in the Bible causes a person to believe, then the exact fulfillment of something prophesied hundreds of years before should be enough. This casting lots upon His vesture had to be humiliating.
Psalm 22:19 "But be not thou far from me, O LORD: O my strength, haste thee to help me."
See (Psalm 22:11).
"O my strength": Christ as God is the mighty God, the Almighty. As Mediator, he is the strength of his people; but, as man, God is his strength. He is the man of his right hand, whom he has made strong for himself, and whom he has promised his arm shall strengthen (Psalm 80:17). And therefore, he addresses him in this manner here, saying:
"Haste thee to help me": His help was alone in God his strength. There were none that could help him but he, and he seemed to stand afar off from helping him (Psalm 22:1). And his case being so distressed, as is represented in the preceding verses, it required haste.
The word used for strength is really stronger than just strength, it possibly means the source of all my strength.
Psalm 22:20 "Deliver my soul from the sword; my darling from the power of the dog."
"The sword" symbolizes the authority of the Roman governor. That authority by which Christ was actually put to death. If he prayed, even on the cross, to be delivered from it, the prayer must have been offered with the reservations previously made in Gethsemane. "If it be possible" (Matt. 26:39); "If thou be willing" (Luke 22:42); "Nevertheless not as I will, but as thou wilt." The human will in Christ was in favor of the deliverance. The Divine will, the same in Christ as in his Father, was against it. My darling, literally my only one, from the power of the dog. By:
"My darling": There is no doubt that the soul is intended, both here and in (Psalm 35:17). It seems to be so called as the most precious thing that each man possesses (see Matthew 16:26).
"The dog": Is used, not of an individual, but of the class. And is best explained, like the "dogs" (in verse 16), of the executioners.
I will say again, that the power of the Gentiles (in this case Romans), was earthly power. Notice also in the verse above that the cry is for salvation of the soul, not the flesh. Jesus knew that the flesh must die. Flesh and blood are for this earth.
1 Corinthians 15:50 "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption."
To truly understand the person who enters heaven, study all of chapter 15 of 1 Corinthians beginning with about the 42nd verse. Jesus dismissed His Spirit from His body, and commanded it to go to the Father from the cross.
Luke 23:46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost."
Psalm 22:21 " Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns."
"The lion": Either the devil, that raging and roaring lion, who did many ways assault and annoy him. Or his lionlike enemies.
"Hast heard me": We welcomed breaking of God's silence finally arrives. This is fully in keeping with His character (compare Psalms 20:6; 28:6; 31:22, 118:5).
"From the horns of the unicorns": The idea here is, that he cried to God when exposed to what is here called "the horns of the unicorns." That is, when surrounded by enemies as fierce and violent as wild beasts. As if he were among "unicorns" seeking his life, he had called upon God, and God had heard him. This would refer to some former period of his life, when surrounded by dangers, or exposed to the attacks of wicked men, and when he had called upon God, and had been heard.
We see a change to full assurance that God is with Him. We would call His attitude now is as one who has prayed through. He has found victory.
Psalm 22:22 "I will declare thy name unto my brethren: in the midst of the congregation will I praise thee."
The psalmist cannot contain himself; he must testify loudly in the great assembly of Gods great mercies. His exuberance is meant to be contagious (compare Heb. 2:12).
I personally believe that this is speaking of the 40 days Jesus ministered here on the earth after the resurrection. Jesus first sought out the disciples, and then they accepted the great commission to go into all the world and preach the gospel. This 40-day ministry of Jesus established the church of the Lord Jesus Christ.
Psalm 22:23 "Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel."
A phrase denoting those who are pious.
"Praise him": This is language which may be supposed to be addressed by the speaker in the great congregation. In the previous verse he had said that he would praise God "in the midst of the congregation." He here speaks as if he were in that congregation, and addressing them. He, therefore, calls on them to praise and honor God.
"All ye the seed of Jacob, glorify him": The descendants of Jacob; that is, all who are true worshippers of God.
"And fear him": Honor him, worship him (see the notes at Psalm 5:7).
"All ye the seed of Israel": Another name for Jacob (Gen. 32:28), and designed to denote also all who are true worshippers of Yahweh.
This is the message of grace that Jesus preached. If you fear (reverence), Him, praise Him. Christians are spiritual Israel. Christians are Abraham's seed. Christians, glorify God in all your actions and speech. He is worthy of praise.
Psalm 22:24 "For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard."
This expresses the belief that his prayer had been heard. The fact that he had been thus heard is here assigned to be the ground or reason for the exhortation in the previous verse, addressed to all the pious. The Lord had heard his prayer, and this was a reason why others should also confide in the Lord, and feel assured that he would likewise hear their prayers.
"Neither hath he hid his face from him": When men did, as ashamed of him (Isa. 53:3). For though he forsook him for a while, and in a little wrath hid his face from him for a moment, that he might bear the whole curse of the law for us. Yet he returned again, and did not hide his face from him.
"But when he cried unto him, he heard": Cried not only on account of his crucifiers, that God would forgive them. But on account of himself, that he would not be afar off from him. That he would take his spirit or soul into his hands, into which he committed it. That he would deliver him from the power of death and the grave, and loose their bands; in all which he was heard (Heb. 5:7).
Most commentators think this is speaking of Jesus being afflicted, but I believe this is speaking of Jesus Himself, ministering to the afflicted.
Mark 2:17 "When Jesus heard [it], he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance."
Jesus always cared for those less fortunate. He brought sight to the blind, and healed the sick of body as well as spirit.
Psalm 22:25 "My praise [shall be] of thee in the great congregation: I will pay my vows before them that fear him."
That is, I will praise thee. I will call to remembrance thy goodness, and will unite with others in celebrating thy faithfulness and lovingkindness.
"In the great congregation" (see the notes at (Psalm 22:27).
"I will pay my vows before them that fear him": Either those which he made in the council and covenant of grace, when he engaged to become a surety for his people. To assume their nature, to suffer and die for them, to redeem them from sin and misery, and bring them nigh to God. And save them with an everlasting salvation. All which he has openly done (see Psalm 31:19). Or those which he made in (Psalm 22:21). That he would declare the name of the Lord unto his brethren, and sing praises unto him in the midst of the church (compare with this Psalm 116:12).
Praise is not truly praise, unless it originates in the heart. We sing praise and worship songs in our church. I personally believe that music should not be played in the church that does not have words clearly understandable which elevate Jesus. Praise, whether in word or song, should be used to minister, not to entertain. Fear in this instance is to hold in awe or to reverence.
Psalm 22:26 "The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever."
That is, the poor or humble, gentle and teachable. Namely, believing and godly persons whose hearts the grace of God hath softened and sweetened. Subduing their pride and passion, and their rebellion against God, and fierceness toward men. Shall partake of those spiritual blessings which God hath provided for them in his gospel. That grace, and peace, and comfort, which all believing souls enjoy. In a sense of God's love, in the pardon of their sins, and in the influences of God's Spirit. Of these and not of any temporal blessings, this clause is doubtless to be understood.
"They shall praise the Lord that seek him": In Christ, with their whole heart. Who being filled by him and satisfied, bless the Lord for their spiritual food and comfortable repast. As it becomes men to do for their corporeal food (Deut. 8:10).
"Your heart shall live for ever": This is an address of Christ to them that fear the Lord, the seed of Jacob and Israel, the meek ones. And that seek the Lord, his face and favor, and who eat and are satisfied. Signifying, that they should be revived and refreshed, should be cheerful and comfortable. And should live by faith on Christ now, and have eternal life in them. And should live with him for ever hereafter, and never die the second death.
Most probably this is speaking of spiritual Bread. Jesus told the woman at the well, if she drank of the water He gave her, she would never thirst again. This is the same thing here. This is partaking of Jesus as the Bread of Life. Jesus spoke of His body as the Bread. He also told His disciples they must eat of His body to live forever. The heart of man is what he is. An evil heart brings death, but a good heart brings life.
Psalm 22:27 "All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee."
His testimony expands by soliciting universal praises for universal divine blessings (compare Psalms 67:7; 98:3).
This has just about been fulfilled today. The whole world has heard of Jesus. Since the day Jesus was crucified, the gospel has spread to the whole world. Salvation is not withheld from anyone whether they are Caucasian, Negroid, or Asiatic. Salvation is offered to whosoever will accept it. Today Christianity has swept the globe and is practiced in every nation to some extent.
Psalm 22:28 "For the kingdom [is] the LORD'S: and he [is] the governor among the nations."
This is added as a reason why the Gentiles should be converted. Because God is not only the God and Lord of the Jews, but also of the Gentiles, and of all nations. And therefore, though for a time he thought fit to confine his kingdom or visible church to Israel. Yet he had resolved, in due time, to enlarge it, and to set up his throne and government in the Gentile world. Which were no less created and redeemed by him than the Jews (Rom. 3:29-30; Zech. 14:9).
"And he is the Governor among the nations": He rules in the hearts of some by his Spirit and grace, and over others with a rod of iron.
Today Jesus rules over all the Christians, but there is coming a time very soon when He will set up His kingdom here on the earth, and He will be King over all. We see the extent of that rule in the following Scriptures.
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
The 1000-year reign on the earth is just the beginning. He will reign forever in heaven.
Psalm 22:29 "All [they that be] fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul."
All they that be fat upon the earth. It was said (Psalm 22:26), that the meek, the lowly, and poor should eat and be satisfied. It is here foretold, that the fat ones of the earth; the rich and great, the nobles, princes, and kings, should be called in to partake of the feast.
"Shall eat and worship": This word is added to show what kind of eating he spoke of. That it is a spiritual eating, a feeding upon the bread of life, a partaking of Christ and his benefits. High and low, rich and poor; all mankind is invited to partake of the gospel-feast.
"All they that go down to the dust": That is, the whole human race; for none can escape death.
"Shall bow before him": "As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."
"And none can keep alive his own soul": Life is Christ's gift; the soul cannot be kept alive except through him, by his quickening Spirit (John 6:53, 63).
Jesus is the Judge of all. Not all will die, but all will stand before Jesus as Judge. Those of us, who remain until the coming of the Lord, will be Judged by Him as well. Life and death are in the hands of Jesus. Jesus separates the goats on the left (lost), from the sheep on the right (believers in Christ). In the final analysis we live in heaven, or go to hell at the command of Jesus. We have no power over our outcome at all. We must place our faith in Jesus Christ as our Savior. Those who are already dead and are dust will rise. Some to everlasting life.
Daniel 12:2 "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame [and] everlasting contempt."
I say one more time, our only hope lies in Jesus.
Psalm 22:30 "A seed shall serve him; it shall be accounted to the Lord for a generation."
The Church is founded on a rock, and the gates of hell shall not prevail against it. So long as the world endures, Christ shall always have worshippers, a "seed" which will "serve" him.
"It shall be accounted to the Lord for a generation": If we accept this rendering, we must understand that the seed of the first set of worshippers shall be the Lord's people for one generation. The seed of the next for another, and so on. But it is suggested that the true meaning is, "This shall be told of the Lord to generation after generation"
The seed that will serve Him are the Christians. We are His. He bought and paid for us with His precious blood.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
We belong to Jesus. Christians are followers of, and believers in the Lord Jesus Christ.
Psalm 22:31 "They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done [this]."
One generation after another. There shall always be a succession of regenerate persons, who shall come to Christ, and to his churches. And a succession of Gospel ministers among them, who shall come forth, being sent and qualified by Christ.
"And shall declare his righteousness": Either by the faithfulness of God, in fulfilling his promises. Or especially those which respect the mission of Christ, and salvation by him, as Zacharias did (Luke 1:68). Or rather the righteousness of Christ, which is revealed in the Gospel, and makes a most considerable part of the declaration of it. And is published by Gospel ministers in all ages, as the only justifying righteousness before God. And that:
"Unto a people that shall be born": In successive generations; that shall be brought upon the stage of time and life. Or that shall be born again; for to such only, in a spiritual and saving way, is the righteousness of Christ declared, revealed, and applied, by the blessed Spirit, through the ministry of the word. It is added:
"That he hath done this": Wrought this righteousness; so Jarchi. That is, is the author of it; and is become the end of the law for it; has finished it, and brought it in. Or else all the great things spoken of in this psalm, relating to the Messiah. His sufferings, death, and resurrection, and the calling of the Gentiles; all which are the Lord's doings, and are what is declared in the Gospel. The Targum is, "the miracles which he hath done". The Septuagint version, and those that follow it, connect this clause with the preceding thus, "to a people that shall be born, whom the Lord hath made". Made them his people, created them in Christ, and formed them for himself.
We see from this that, the story of the birth, crucifixion, and resurrection of our Lord Jesus Christ will go on forever. Our children and grandchildren will be taught of Him. Even I was not born in the time all this happened, but I believe that every word is true because it is in the Bible.
John 20:29 "Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed."
Mark 16:15 "And he said unto them, Go ye into all the world, and preach the gospel to every creature."
Psalm 22 Continued Questions
A Psalm of David.
The psalm has been a favorite of God's people through the ages and with due reason: it expresses as simply and clearly as any the role of God as our protector and provider in life. The charm of the psalm rests on two figures of speech: The Lord is compared to a shepherd and the believer to His sheep (verses 1-4); then the Lord is likened to a host with the believer as the guest (verses 5-6). The image of the Lord as shepherd is a frequent one in both the Old Testament (Isa. 40:11; Jer. 31:10), and the New Testament (John 10:11-16; Heb. 13:20; see the note on Jer. 23:3). Believers are never pictured in Scripture as mighty lions, independent and self-sufficient; rather, they are sheep who are dependent on their Shepherd for His provision and protection. The believer is more than a dependent sheep, however; he is also like an honored guest, since the Lord prepares a "table" for him (verse 5). Connected with this honored position is abundant provision, vindication before one's enemies, and eternal celebration of God's goodness.
Psalm 23:1 "The LORD [is] my shepherd; I shall not want."
"The Lord is my shepherd": (Compare Gen. 48:15; 49:24; Deut. 32:6; Psalms 28:9; 74:1; 77:20; 78:52; 79:13; 80:1; 95:7; 100:3; Isa. 40:11; Jer. 23:3; Ezek. chapter 34; Hos. 4:16; Micah 5:4; 7:14; Zech. 9:16), on the image of the Lord as a Shepherd. This imagery was used commonly in kingly applications and is frequently applied to Jesus in the New Testament (e.g., John chapter 10; Heb. 13:20; 1 Pet. 2:25; 5:4).
The Hebrew word for "shepherd" is rohi . One of God's names is Jehovah-Rohi, meaning "The Lord my shepherd" David recognized that God cared for him the same way David had cared for his sheep (Gen. 48:15; John 10:7-18; 1 Pet. 2:25).
"I shall not want" literally means "I shall not lack". God's loving, protective care is perfect; His sheep need nothing else (34:9-10; Phil 4:19; Rev. 7:16-17).
David could easily relate to the Lord as Shepherd. David had been a shepherd himself. We know that the sheep of a good shepherd do not want for anything. The shepherd takes care of their needs. We also know that on judgement day the great Shepherd (Jesus Christ), will separate His sheep from the goats. We will see in Jesus' own words that He is the good Shepherd.
John 10:11 "|I am the good shepherd: the good shepherd giveth his life for the sheep."
What is a shepherd? He is a keeper of the sheep. The needs of the sheep are the first concern of a good shepherd. The sheep shall not want, because the shepherd takes care of all their needs. Just as the shepherd, such as David was, thinks first of the good and welfare of the sheep. The Lord Jesus (our Great Shepherd), thought first of the welfare of His sheep (all believers). David fought off the wild beasts (literally endangering his own life for his sheep). Jesus lay down His life for His sheep.
Verses 2-3: Four characterizing activities of the Lord as Shepherd (i.e., emphasizing His grace and guidance), are followed by the ultimate basis for His goodness, i.e., "His name's sake" (compare Psalms 25:11; 31:3; 106:8; Isa. 43:25; 48:9; Ezek. 36:22-32).
Psalm 23:2 "He maketh me to lie down in green pastures: he leadeth me beside the still waters."
This is a picture of complete peacefulness and rest. God's people, like sheep, do not have enough sense to go to the "pastures" for food or find the "still waters". So the Good Shepherd leads His beloved ones to a place of sustenance and rest (65:11-13; Ezek. 34:14; Rev. 7:17).
The good Shepherd knows the needs of His sheep, and He leads them to the food (green pastures), where they can find this food. For the believer, this food is the Word of God. We are told to eat of this Word.
Luke 4:4 "And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God."
Jeremiah 15:16 "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts."
We know then, we are to eat the Word. Now let's look at this still water. Let us look at this water in the next few Scriptures. Notice one statement above about the water, before we begin. This water is not forced upon the sheep. They are led to the water, and they may or not partake of that water. It is available, but they must drink.
John 4:14 "But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life."
This water of the Good Shepherd seems to have life everlasting in it. John 7:38 "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water."
This living water then is the Spirit. It is available to all believers. Notice now, that the Great Shepherd has provided the Word to eat and the Spirit to drink in. It is the sheep's option whether to take it or not.
1 Corinthians 12:13 "For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit."
Psalm 23:3 "He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake."
Humanity needs "soul" restoration because of spiritual carelessness, difficult circumstances, secret sin, and the world's influence. The Creator of heaven and earth desires intimate involvement with His people, wanting to lead them, not just point the way.
Man could not restore his own soul. All who ever lived, besides Jesus, have sinned and are guilty of sin unto death. Jesus became our substitute for our sin on the cross and gave us His righteousness. Then Jesus Christ restored my soul. He not only leads us into righteousness, but He actually clothed you and me with His righteousness. Our righteousness is in Christ. Jesus is the one who keeps us on the right path. We are set free from sin by taking on the name of Jesus Christ (Christian).
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
Jesus lay down His life for His sheep. Restoring my soul makes me a new creature in Christ.
2 Corinthians 5:17 "Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new."
Jesus leads us in paths of righteousness, but we must follow. A good sheep knows the voice of the Shepherd and follows Him.
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
Psalm 23:4 "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou [art] with me; thy rod and thy staff they comfort me."
"The valley of the shadow of death" is not a state, a condition, or an abiding place. Rather, the beloved of the Lord pass "through" death to get to the other side, where they experience eternal privileges, pleasures and joy. The shepherd used his "rod", an oak club about two feet long, to defend the sheep against wild beasts. An enemy has to first get through the Shepherd.
Phraseology used to convey a perilously threatening environment (compare Job 10:21-22; 38:17; Psalms 44:19; 107:10; Jer. 2:6; Luke 1:79).
"Thy rod and thy staff": The shepherd's club and crook are viewed as comforting instruments of protection and direction, respectively.
The protection of the sheep is the Shepherd. Death may be all around us, as it is when the wolves come to attack the sheep, but as long as you stay near the Shepherd you are safe. There is an end to the valley above, because it says (through the valley). We must walk through a few valleys, before we can appreciate the mountain top. Mankind in general, fears death. The Christian is not without hope as the world is though. We have hope of the resurrection. Fear shows lack of faith. I have noticed in my walk through life that I grow more in the valley, than on the mountain top. Jesus defeated death when He rose from the grave. We Christians should look at death of the body to the world differently. Truly death to this world is just the opening to a new chapter in your book of life.
1 Corinthians 15:53-54 " For this corruptible must put on incorruption, and this mortal [must] put on immortality." "So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory."
We are comforted to know that the Lord will never leave us, even in the transition to our life eternal from this life. The rod and staff of the shepherd was two-fold. It was used to nudge the stray back into the fold, and it was also used as a weapon to keep the enemy away from the sheep. It is a comfort to know that the Lord is watching over us nudging us back into the fold. It is also very comforting to know that He fights the enemy for us.
Verses 5-6: The able Protector (verse 4), is also the abundant Provider.
Psalm 23:5 "Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over."
The enemy pursues, but the Lord's people are safe in the shelter of the Shepherd's tent. Yahweh prepares the table while the enemy is just outside the tent's door. The Good Shepherd literally feeds His children in the "presence" of their "enemies".
"Thou anointedst my head": The biblical imagery of anointing is frequently associated with blessing (Psalms 45:7; 92:10; 104:15; 133:2; Eccl. 9:8; Amos 6:6; Luke 7:46).
The world and its people are the enemies of the believer. The Lord promised us no better, when He said they would hate us because they hated Him. Notice who prepares the table. It is the Lord. The enemy may surround us, but the Lord still prepares the table before us. The High Priest was anointed with oil in such abundance that it ran down his chin. This is the type of anointing spoken of here. You never run out of the anointing God provides, it is more than enough. Even the priests (symbolic of believers), were anointed with oil. This anointing is there, even though the enemy is there also.
Leviticus 8:30 "And Moses took of the anointing oil, and of the blood which [was] upon the altar, and sprinkled [it] upon Aaron, [and] upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, [and] his garments, and his sons, and his sons' garments with him."
Notice, what this anointing did. It set them aside for God's purpose (sanctified). Notice the cup is not just full, but actually overflows. When we are filled with God, this is what happens, we cannot contain it all. His love overflows. Has your cup been filled to overflowing?
Psalm 23:6 "Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever."
"And I will dwell": There is some question concerning the form in the Hebrew text (compare also Psalm 27:4). Should it be rendered "I shall return" or "I shall dwell"? Whichever way it is taken, by the grace of his Lord, David is expecting ongoing opportunities of intimate fellowship.
David looks beyond the pasture into the future and is heartened by the glorious prospect of dwelling "forever" with the Lord. The Hebrew expression forever ("the length of days"), describes a reality in the present that continues into the future. David would dwell in God's house even as he walked along His path on earth.
Goodness and mercy are gifts from God. His mercy endures forever. We see from this, that not only do we receive them when we are saved, but they remain with us forever. Dwell means continually live. One of the greatest promises to all believers is found in the following Scriptures.
John 14:1-3 "Let not your heart be troubled: ye believe in God, believe also in me." "In my Father's house are many mansions: if [it were] not [so], I would have told you. I Go to prepare a place for you." "And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also."
Notice also, that this place for all believers is a place of abiding (for ever).
Psalm 23 Questions
A Psalm of David.
Psalm 24: This psalm may have been written on the occasion of David's retrieval of the Ark and its placement at Jerusalem (2 Sam. chapter 6). The psalm is clearly divided into two parts: a processional song emphasizing God's sovereignty and man's need for righteousness before God (verses 1-6), and an antiphonal song stressing the glory of the Lord (verses 7-10).
Verses 1-10: The form of Psalm 24 has been disputed. For example, it has been labeled by some as an entrance ceremony (compare Psalm 15), by others, a hymn of praise, and yet by others, a mixture of both elements. Its occasion has also been contended; however, the view that it might have been used at the time of the bringing of the Ark to Jerusalem (2 Sam. 6:12-19; 1 Chron. Chapter 13), still has credible appeal. The early church designated it messianically as an ascension psalm (compare verse 3). The movement of the psalm seems to follow the movement of the people. It traces the community's worship procession, both spatially and spiritually, through 3 progressive states.
III. State Three: Worship of the King through Commemoration (24:7-10).
Verses 1-2: God is over all because He created all. The "seas" describes the watery chaos of which God brought forth the earth in the Genesis account of creations (Gen. 1:2, 9).
Psalm 24:1 "The earth [is] the LORD'S, and the fulness thereof; the world, and they that dwell therein."
The whole universe, all the formed globe, both land and water, and the surrounding air, and all that is therein. The fishes of the sea, the fowls of the air, the beasts of the field, all plants and vegetables that spring out of the earth, and metals and minerals in the bowels of it. All which are the riches of the Lord the earth is full of (Psalm 104:24; see 50:10). "The Lords": On His universal ownership, (compare Exodus 19:5; Deut. 10:14; Psalms 50:12; 89:11); in the New Testament compare (1 Cor. 3:21, 23).
"The world, and they that dwell therein": "The world" seems to be here synonymous with" the earth". Not only do its material products belong to God, but its inhabitants also.
God created the world, and everything and everyone in it. We are His creation. We all belong to God in the sense that He created us. The world belongs to God. He can do with the world and all things in it, as He wishes. It is His possession. We would have to read nothing but the first few verses of Genesis to know that not only the earth, but everything in the universe was part of God's creation, and therefore belongs to Him. To further this explanation, we could also read the first chapter of John and know even further that all things were made by Him. People who are prejudiced against another race of people, should read this in Psalms. All mankind belongs to God. It matters not whether you are Caucasian, Negroid or Asiatic, you were created by God, for God.
Revelation 4:11 "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created."
1 Corinthians 10:26 "For the earth [is] the Lord's, and the fulness thereof."
Psalm 24:2 "For he hath founded it upon the seas, and established it upon the floods."
This is a poetic, not a scientific, picture of creation (compare Gen. 1:9-10; 7:11; 49:25; Exodus 20:4; Deut. 33:13; Job 26:10; Psalms 74:13; 136:6; 2 Peter 3:5).
"For he hath founded it upon the seas": Or "with" them, as some interpret the particle he hath founded the earth and seas together, and both upon nothing, and yet are stable and firm. Or "by the seas", near unto them, at the side of them. Which, though higher than the earth, are wonderfully bounded by the power of God, so as not to return and cover the earth (see Job 38:8). So, the particle is used in (Psalm 1:3).
"And established it upon the floods": The floods of the seas, or rivers of water running to and fro in it. This shows the ground and foundation of Christ's right and claim to the earth, and all that is in it. Which is not by reason of his father's gift to him as Mediator, but by virtue of his concern in creation. The world, and all things in it, being made and established by him; in him do all things consist (Col. 1:16).
Genesis 1:6 "And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters."
Genesis 1:7 "And God made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so."
It really does not matter how He did it. It is enough to know that He did. We know that even the waves obeyed Jesus' voice when He spoke to the waves and said, peace be still (Mark 4:39). The water, the land and the sky are all subject to God.
Psalm 24:3 "Who shall ascend into the hill of the LORD? or who shall stand in his holy place?"
For the elaboration of this answer (see Psalm 15 and Isaiah 33:15; 33:18). "The answer is remarkable, as expressing in language so clear that a child may understand it. The great doctrine that the only service, the only character which can be thought worthy of such a habitation, is that which conforms itself to the laws of truth, honesty, humility, justice, and love. Three thousand years have passed, Jerusalem has fallen, the Jewish monarchy and priesthood and ritual and religion have perished. But the words of David still remain. With hardly an exception, the rule by which all wise and good men would measure the worth and value of men, the greatness and strength of nation.
"Who shall ascend into the hill of the LORD?" Mount Zion; called the hill of the Lord, because it was the place designated for His worship, or the place of His abode (see notes at Psalm 15:1). The idea here is, "Who shall ascend there with a view of abiding there? Who is worthy to dwell there?" The question is equivalent to asking, what constitutes true religion? What is required for the acceptable worship of God? What will prepare a person for heaven?
"Or who shall stand in his holy place?" In the tabernacle, or in the place where he is worshipped (compare the notes at (Psalm 1:5). Who is worthy to stand before God? Who has the qualifications requisite to constitute the evidence of his friendship?
Before Jesus opened the way to the Father by tearing down the veil of partition to the Most Holy Place when He gave His body on the cross, it meant death to come to the Father. Only the High Priest could go into the Most Holy Place where God dwelt and he could go only at certain times, and he must be accompanied by blood. We know that Moses ascended the hill of the Lord. Others were warned not to even touch the mountain, lest they die. The only way any of us can stand in the hill of God or stand in the Holy Place, is when we are covered by the blood of Jesus. We take on the righteousness of Christ, when we accept Jesus Christ as our Savior. Jesus is the door we must enter by. Heaven and the Most Holy Place, is open to all believers through Jesus Christ our Lord.
Psalm 24:4 "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully."
These sample qualities do not signify sinless perfection but rather basic integrity of inward motive and outward manner.
In God's eyes, the only acceptable worship is offered by people who have "clean hands, and a pure heart". That is, those who are holy in thought and motive as well as deed (26:6; 51:10; Matt. 5:8). Ultimately, any human holiness comes from Jesus' redeeming sacrifice on the cross, not through individual good works (Eph. 1:4-6; Heb. 12:10).
This is a beautiful answer to verse 3. Whatever is in our heart, is what we are. Salvation occurs in the heart. Before anything else occurs, we must believe in our heart. The hands of the priests were dedicated to God in the sanctuary, by applying blood to the thumb of the right hand. You see, first our heart must be pure and clean, then the work that we do for God must be clean and pure as well. Are the things you are doing with your hands pleasing to God? Notice in this very same statement that a pure heart and clean hands must be accompanied by separation from the lust for worldly things. The vanity of this world is not to be desired of believers. Jesus said, not to swear at all. This says, don't swear a lie. We see in this next verse how serious lying is.
Revelation 21:8 "But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death."
Psalm 24:5 "He shall receive the blessing from the LORD, and righteousness from the God of his salvation."
Or "who receives"; the future for the present; and so is a continuation of the description of a person proper to enter and abide in the church of God (as Psalm 24:6), seems to require. Even one who has received every spiritual blessing in Christ in general, special grace out of his fullness. Particularly the blessing of pardon, as also adoption, and a right to eternal life. Though it may be that the following clause is explanative of this.
"And righteousness from the God of his salvation. To the man who comes to God with an honest and true heart, God will give additional graces, such as justification, assurance, perseverance, unwavering hope, perfect charity.
2 Corinthians 5:21 "For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him."
Isaiah 61:10 "I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels."
You might ask, how do we receive our righteousness? One answer is found in this next Scripture.
Revelation 7:14 "And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
Psalm 24:6 "This [is] the generation of them that seek him, that seek thy face, O Jacob. Selah."
The true progeny, which God regards, that make it their care and study to know him, and his mind and will, and to please and serve him. Whereby he reflects upon them who boasted of, and trusted in, their carnal descent from Abraham and the other patriarchs.
"That seek thy face, O Jacob": That is, O God of Jacob, that seek thy grace and favor, often called God's face. Such ought the people to be who seek the presence of God, and approach to worship him in the sanctuary. And such ought they to be who celebrate the ascension of the Redeemer, and hope, one day, to follow him into those happy mansions which he is gone before to prepare for them.
"Selah; on this word and explanation (see Psalm 3:2).
We are told in the Scriptures that if we seek Him, we will find Him. This does not mean that all the people in a particular age will seek God, but rather that the ones who seek Him are a generation to themselves.
Romans 9:6-8 "Not as though the word of God hath taken none effect. For they [are] not all Israel, which are of Israel:" "Neither, because they are the seed of Abraham, [are they] all children: but, In Isaac shall thy seed be called." "That is, They which are the children of the flesh, these [are] not the children of God: but the children of the promise are counted for the seed."
To sum this up, we would say then, the children who seek the face of God are the true believers in Christ. Christians are the generation spoken of above.
Verses 7-9: These are bold personifications indicating that the city gates need to stretch themselves to make way for the awesome entrance of the Great King. By doing so, they too participate in worshiping Him.
Psalm 24:7 "Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in."
Lifting up the "gates" refers to making the gates higher and larger so that such a glorious God could enter (Matt. 21:1-10; Rev. Chapter 19).
The questions, who shall ascend God's hill, namely, to worship? And, who shall stand in his holy place, to minister before and serve him? Being answered, the psalmist proceeds to speak next of the introduction of the presence of him into that place whom they were to worship, namely, the great and glorious Jehovah. For what would it signify that they were prepared to worship, if HE whom they were to worship were not present to accept and bless his worshippers? David speaks here of the gates and doors, either first of his royal city Zion, through which the Ark was now to pass to the tabernacle which he had built for it. And he calls these doors everlasting, either on account of the durableness of the matter of which they were made; or from his desires and hopes that God would make them everlasting, or of long continuance, because he loved the gates of Zion (Psalm 87:2).
And the King of glory shall come in. God was regarded as dwelling between the cherubim on the mercy-seat, where the Shekinah from time to time made its appearance. The entrance of the Ark into the tabernacle was thus the "coming in of the King of glory."
We see in this, a glorious entering into the throne room in heaven of our Lord and Savior Jesus Christ. He is now King of kings and Lord of lords. He sits enthroned at the right hand of the Father. These doors opened when the veil in the temple was torn from the top to the bottom at the crucifixion of Jesus.
Matthew 27:51 "And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;"
Jesus had always been allowed to go into the Most Holy Place, but His followers could not until Jesus opened the door for us. He is the door. He is the way. No man cometh to the Father, but by Jesus. Christians, the door to heaven is opened for you. Wash yourself in the blood of the Lamb and enter in.
Psalm 24:8 "Who [is] this King of glory? The LORD strong and mighty, the LORD mighty in battle."
The other half of the choir, acting as keepers of the doors, inquires, as if ignorant of the motive and character of the procession, "Who is this King of glory?" Who is it to whom ye give this high-sounding designation, and to whom ye require us to open? And the reply follows from the previous speakers.
"The Lord strong and mighty, the Lord mighty in battle": It is Jehovah, the Strong and Mighty One. Strong in himself, mighty in his acts, mighty especially in battle. Whom ye may therefore be glad to receive among you as your Defense. It is this King for whom we demand admission.
The King of glory is the Word who took on the form and of flesh and suffered on the cross. He won the victory for us on the cross. We called Him Jesus, because He is our Savior. He is mighty in battle, because He defeated Satan, and destroyed sin on the cross. He is now Lord of lords and King of kings. We know this One was the Light in the tabernacle, He was the Manna, He was the Show Bread, His fiery finger had written the 10 commandments on the stone. He was the fulfillment of that very law. In fact, He was the Ark and the mercy seat symbolically. Whatever you call Him, He is all believer's Savior and Lord.
Psalm 24:9 "Lift up your heads, O ye gates; even lift [them] up, ye everlasting doors; and the King of glory shall come in."
This is repeated on account of the backwardness and negligence of churches, and particular believers, to open and let Christ in. As may be seen in the case of the church (in Song of Solomon 5:2). As well as the importance to set forth the greatness and glory of Christ, about to make his entrance, and to command a proper awe and reverence of him. Some think respect is had to the twofold coming of Christ. First into the second temple, and next at the last judgment. Though rather the certainty of his coming, in a spiritual manner, to his church and people, is here designed.
Don't you know there was rejoicing in Heaven, when Jesus came home?
Psalm 24:10 "Who is this King of glory? The LORD of hosts, he [is] the King of glory. Selah."
The second part of the choir reiterates its question, as though not yet quite understanding. "Who is he, this King of glory?" and the first, slightly varying its answer, replies, The Lord of hosts, he is the King of glory. The epithet, "Lord of hosts" well known at the time (1 Sam. 1:11; 2 Sam. 5:10; 6:2; 7:18, 26, 27), made all clear. And the gates being thrown open, the Ark was brought in, and set in its place in the midst of the tabernacle (2 Sam. 6:17). It has been generally recognized that the reception of the Ark into the tabernacle on Mount Zion typified the entrance of our Lord into heaven after his ascension. Whence our Church appoints this psalm as one of those to be recited on Ascension Day.
"The Lord of hosts": The Divine Warrior possibly comes back into consideration; He, the Commander-in-Chief, is "the King of glory" (compare 1 Sam. 17:45).
He is Jehovah, Lord God Almighty, The Everlasting One, The King of Peace. He is our all in all.
Psalm 24 Questions
[A Psalm] of David.
Psalm 25: The second of the acrostic psalms, Psalm 25, emphasizes David's need for deliverance from his enemies in verses (1-3, 16-22) and for forgiveness from his gracious God (verses 4-15).
Verses 1-22: David grapples with the heavy issue of life, avoiding denial and affirming dependence. He must trust God in the face of his troubles and troublemakers. These 22 verses follow an acrostic development. On a larger scale, the psalm develops acceptably (verses 1-7 and 16-22) are parallel sections of prayers for protection and/or deliverance. While the core (verses 8-15), contains affirmations about God and about His dealings with believers.
III. Petition for Help in Trouble (25:16-22).
Psalm 25:1 "Unto thee, O LORD, do I lift up my soul."
"I lift up my soul": This is a vivid picture of David's dependence (compare Psalms 86:4; 143:8). In worshipping God, we must lift up our souls to him. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, wait for him, shall be ashamed of it. The most advanced believer both needs and desires to be taught of God. If we sincerely desire to know our duty, with resolution to do it, we may be sure that God will direct us in it. The psalmist is earnest for the pardon of his sins.
The first thing that stands out in this, is the fact that it was a voluntary act to lift up his soul. Lord here is Jehovah. Every time we pray in earnest, we lift our soul to God. Prayer in a very real sense, is fellowship with God. The soul of man has to do with the will of man. Sometimes our soul struggles whether to follow the flesh, or the spirit.
Verses 2-3: "Ashamed": The important phenomenon of shame for the wicked and no shame for the righteous returns (compare a millennial expression of this great principle in Isa. 49:23).
Psalm 25:2 "O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me."
He claims his interest in God, and expresses his faith and confidence in him, in the midst of all his troubles (see note on Psalm 7:1).
"Let me not be ashamed": Meaning of his trust in God, by being disappointed of the help, deliverance, and salvation from him, which he trusted in him for. And the believer, as he has no reason to be ashamed of God, the object of his trust. So neither of the act of his hope or trust in him; nor shall he; for hope makes not ashamed (see Psalm 119:116; Rom. 5:5).
"Let not mine enemies triumph over me": Either his temporal enemies, his subjects that were risen up against him. Or his spiritual enemies, Satan, and the men of the world, who rejoice and triumph when the saints are forsaken by God. And they are ready to say, as David's enemies did of him, there is no help or salvation for him in God (Psalm 3:2), when they fall into their hands, or fall by them.
Notice he says, my God. This shows that God is a God of individuals. God is not God of collective groups. Salvation is individual. He saves us one at a time. God is trustworthy. We can safely place our trust in Him. One of the arguments Moses gave God for not destroying all the Israelites at the foot of mount Sinai, was so the heathen world would not look on and think that God had let His people down. Faith or trust in God will not go unnoticed. We may sometimes think God is not going to answer our prayer, but He does in His own time.
Psalm 25:3 "Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause."
The prayer passes from the particular to the universal. What David desires for himself he desires also for all the true servants of God. All who wait on him, look to him, seek for indications of his will (compare Psalm 123:2).
"Let them be ashamed which transgress without cause": Let shame be the portion, not of thy servants, but of thy adversaries. Of those who transgress (or rebel) without reasonable cause. Such persons deserve to be brought to shame.
The word transgress, in this particular Scripture, means to cover, to act covertly, or deal deceitfully.
Proverbs 20:22 "Say not thou, I will recompense evil; [but] wait on the LORD, and he shall save thee."
When we are waiting for God, we must be careful not to be deceptive. We cannot fool God. There will be those who profess Christianity who will stand before Jesus and hear Him say, depart from me, I never knew you. We may deceive the world, but we cannot deceive God. He knows what is in our heart. Many will tire of waiting on the return of the Lord Jesus Christ. Don't be one of them. Those who have walked with God and tire of waiting and go back into a sinful life, should not only be ashamed, but are in danger of hell's fire.
Psalm 25:4 "Show me thy ways, O LORD; teach me thy paths."
Either those which the Lord himself took and walked in; as those of creation and providence, in which he has displayed his power, wisdom, and goodness. And which are desirable to be known by his people, and require divine instruction and direction. Particularly his ways of grace, mercy, and truth, and the methods he has taken for the salvation of his people, both in eternity and in time. Or those ways which he orders and directs his people to walk in; namely, the paths of duty, and the ways of his worship and ordinances. A greater knowledge of which good men desire to have, as well as more grace to enable them to walk more closely and constantly in them.
"Teach me thy paths": A petition the same with the other, in different words.
Jesus is the Way. He is the bright and shining Light that we are to follow. The way is very narrow, and sometimes obstacles are in the path. Get your eyes off the obstacles and the fact that the path is narrow. Fix your eyes on Jesus Christ the Light. Follow His lighted path as the next 3 Scriptures state and you will make it all the way.
John 8:12 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
Ephesians 5:8 "For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light:"
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
Psalm 25:5 "Lead me in thy truth, and teach me: for thou [art] the God of my salvation; on thee do I wait all the day."
"Thy truth" would seem to mean here "the true, right path", the "way of godliness." The prayer is that God will both teach this to the psalmist and "lead him in it". And cause him to walk in it, and never stray from it, so long as he lives.
"For thou art the God of my salvation": Who, in infinite wisdom, contrived scheme and method of it in his Son, and by him effected it, and by his Spirit had made application of it to him. And since the Lord had done such great things for him, he hoped the requests he had made would be granted. He adds:
"On thee do I wait all the day": In the midst of all my concerns, however important, I am always desiring and expecting thy teaching and direction. Being continually disposed and determined to comply with thy will, as far as it is made known.
The God of our salvation is Jesus. The name, Jesus, means Savior.
John 1:17 "For the law was given by Moses, [but] grace and truth came by Jesus Christ."
John 14:6 "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me."
The Holy Spirit (the Comforter), will teach us all truth.
John 16:13 "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, [that] shall he speak: and he will show you things to come."
The best thing I see here is that those who are willing to be taught of God, will be taught of God. David wants to be taught of God. We must desire to be taught of the Spirit, before we can be taught.
Verses 6-7: "Remember ... remember not ... remember": These are not concerns about God forgetting something, but the psalmist's prayer reminds the readers about God's gracious covenant promises and provisions, all of which are grounded upon His "goodness' sake" (compare verse 11, "thy name's sake").
Psalm 25:6 "Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they [have been] ever of old."
Past mercies form a ground for the expectation of future blessings. God's character cannot change. His action at one time will always be consistent and harmonious with his action at another. If he has been kind and merciful to David in the past, David may count on his continuing the same in the future.
"For they have been ever of old": Not lately only or to David only, have his mercies been shown. But through all past time, to all his servants from of old.
God never changes. David is reminding Him of His lovingkindness in the past.
1 Chronicles 16:34 "O give thanks unto the LORD; for [he is] good; for his mercy [endureth] for ever."
God had a mercy seat in the Holy of Holies, but even better than that, He was merciful to us the sinners and sent the Savior. The love of God for mankind is not easy to understand. While we were yet in sin, God sent the Savior. God did not save us because we deserved to be saved, but because He loved us. His mercy endureth forever.
Psalm 25:7 "Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD."
Job thought that God counted against him the "iniquities of his youth" (Job 13:26). David, with greater faith and a deeper insight into the true character of God, can ask with confidence that his may not be reckoned against him. An earthly father does not remember them against his son. How much less will our heavenly Father!
"Nor my transgressions": His more notorious and glaring ones. Such as murder and adultery, in the case of Uriah and Bathsheba, and which now stared him in the face. And on account of these, and as a chastening for them, this unnatural rebellion of his son's. Which was now raised against him, was suffered to befall him, as had been foretold to him (2 Sam. 12:11).
"According to thy mercy remember thou me": For thy goodness' sake, O Lord. He pleads no merit nor goodness of his own, but casts himself upon the mercy, grace, and goodness of God. In which he was certainly right; and on that account prayed and hoped for deliverance from his present troubles. And for discoveries of the pardon of his sins unto him, which is what he means by remembering him.
We, like David, could ask this same thing. There is none who has not sinned.
1 John 1:10 "If we say that we have not sinned, we make him a liar, and his word is not in us."
We talked about how the blood of animals could only cover the sin. The precious blood of the Lamb of God (Jesus Christ), did away with the sin of those who choose to be Christians.
Psalms 103:12 "As far as the east is from the west, [so] far hath he removed our transgressions from us."
Notice whose goodness it is. It is God's goodness. Jesus took our sin upon His body on the cross and gave us His righteousness in return.
Verses 8-10: More metaphors for life's paths are used for the purpose of begging divine direction (compare verses 4-5). The last line of verse 10 emphasizes covenant responsibilities on the human side (compare the divine side in verses 6-7).
Psalm 25:8 "Good and upright [is] the LORD: therefore will he teach sinners in the way."
Because God is "good, upright", loving, and faithful, He will "teach sinners" and guides the "humble", those who sense their need for divine help.
The best teacher there is shows us the way. Jesus was our example. If we are to be Christians, we must become Christlike.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
The goal of every believer in Christ should be to learn to be more like Jesus every day.
Psalm 25:9 "The meek will he guide in judgment: and the meek will he teach his way."
Or "the miserable" and afflicted; such as see themselves to be wretched and miserable, lost and undone; and cry out, "what shall we do to be saved"? And who are meek and lowly, are humbled under a sense of their sins. Are poor in spirit, and of broken and contrite hearts. These the Lord will guide by his Spirit into the truth, as it is in Jesus; even the great truth of salvation by him. And in the way of his judgments, statutes, and ordinances; and will give them a true judgment and a right discerning of things that differ. And he will lead them on in judgment, or gently (see Jer. 10:24); into every truth of the Gospel by degrees, and as they are able to bear them.
"And the meek will he teach his way": Of justifying sinners by the righteousness of his son. For such who are humble and confess their sins and unworthiness. And throw themselves on the mercy of God in Christ, are declaratively justified by the Lord. Where the proud boasting Pharisee is an abomination to him.
We know that the Lord does not like a proud and haughty spirit in a person. Jesus was meek, even though He was Emmanuel (God with us). We are told in the Scriptures that Moses was a very meek man as well. The meek can be easily taught.
1 Peter 3:4 "But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price."
We must humble ourselves and repent, then the Lord will save us.
Psalm 25:10 "All the paths of the LORD [are] mercy and truth unto such as keep his covenant and his testimonies."
"All the paths of the Lord are mercy and truth": And so it will appear when they come to their journey's end. Those that are humble, that distrust themselves, and desire to be taught and to follow Divine guidance, these he will guide in judgment. That is, by the rule of the written word, to find rest for their souls in the Savior. Even when the body is sick, and in pain, the soul may be at ease in God.
We are all sinners; and Christ came into the world to save sinners, to teach sinners, to call sinners to repentance. We value a promise by the character of him that makes it; we therefore depend upon God's promises. All the paths of the Lord, that is, all his promises and all his providences, are mercy and truth. In all God's dealings his people may see his mercy displayed, and his word fulfilled, whatever afflictions they are now exercised with.
Sin is disobeying God. Those who want to please God, try to obey all of His instructions.
1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."
1 John 2:3 "And hereby we do know that we know him, if we keep his commandments."
The sign then that we are a believer, is we keep His commandments.
Psalm 25:11 "For thy name's sake, O LORD, pardon mine iniquity; for it [is] great."
"Pardon mine iniquity, for it is great": A maturing disciple develops an increasing sensitivity to sin which drives him more consistently to an appropriation of the promises of God's pardoning grace (compare verse 18b).
This was prayed in the name of Jesus. Forgive me Lord of my sin, because you are the great God that forgives. We see an admission of guilt which is the first step toward forgiveness.
1 John 1:9 "If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness."
When we pray, it is important to pray to the Father in the name of Jesus.
Verses 12-15: Reverential "fear" of the Lord arises from an understanding of His holiness (Prov. 1:7). The person who truly fears God will carefully heed His instructions and conform his or her life to what God teaches, avoiding life's net or dangers.
Psalm 25:12 "What man [is] he that feareth the LORD? him shall he teach in the way [that] he shall choose."
The statement in this verse is intended to include every man; or to be universal. Wherever one is found who has the character here referred to, or whoever he may be, of him what is here affirmed will be true, that God will lead him in the way that he shall choose. This (Compare Psalms 15, 24), serves as an introductory vehicle to the hallmarks of genuine discipleship.
"That feareth the Lord": That is, a true worshipper of Yahweh, or that is truly a pious man (Psalm 5:7). "Him shall he teach." He will guide, or instruct him (See Psalm 25:9).
"In the way that he shall choose": The way that the person ought to choose. Or, in other words, in the right way. It is not the way that God shall choose, but the way that the pious person ought to choose. God will so instruct him that he shall find the true path.
Proverbs 9:10 "The fear of the LORD [is] the beginning of wisdom: and the knowledge of the holy [is] understanding."
Wisdom is a gift from God. Knowledge is accumulated learning. To get knowledge, we must be willing to be taught. If we truly humble ourselves and ask God to teach us His ways, He will teach us all truth.
Psalm 25:13 "His soul shall dwell at ease; and his seed shall inherit the earth."
Margin: "shall lodge in goodness" so the Hebrew. The idea is that of one "at home". One who finds a comfortable and safe resting place and who is not a wanderer or a vagrant. The word rendered in the text "at ease," and in the margin "goodness," means "good". And the idea is that of a good or safe condition as compared with that of one who wanders abroad without a shelter. Or of one who has lost his way, and has no one to guide him. As contrasted with such a one, he who fears God, and who seeks his guidance and direction, will be like a man in his own comfortable and quiet home. The one is a condition of safety and of ease; the other, a condition of anxiety, doubt, and trouble. Nothing could better describe the calmness, peace, and conscious security of the man who has found the truth and who serves God. As compared with the state of that man who has no religion, no fear of God, and no hope of heaven.
"And his seed shall inherit the earth": That is, those who tread in the same steps, and fear the Lord as he does. These shall possess the good things of this world, which is theirs, in a comfortable way. As their Father's gift, as covenant mercies, and in love. Though it may be but a small portion that they have of them; or rather they shall inherit the new heavens and earth. Wherein will dwell only righteous persons, meek ones, and such as fear the Lord (Matt. 5:5). And this they shall inherit for a thousand years, and afterwards the land afar off, the better country, the ultimate glory to all eternity.
There is no greater peace than the peace that comes from knowing you are saved, and should you die to this world, you would be in heaven. Christians are the seed of Abraham and heirs according to the promise.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Abraham was promised the Promised Land.
Psalm 25:14 "The secret of the LORD [is] with them that fear him; and he will show them his covenant."
"The secret": This could well be rendered the "counsel" or intimate personal communion (compare Job 29:4; Psalm 55:14; Prov. 3:32). God favors those who fear him with secret and confidential communion. He "comes unto them, and makes his abode with them" (John 14:23), and "teaches them" (John 14:26). And enlightens them, and leads them in his way. And teaches them (verse 5), and "seals their instruction" (Job 33:16).
"And he will show them his covenant": I.e. makes them see the full force of it, since his "commandment is exceeding broad" (Psalm 119:96).
Jesus spoke in parables, so that the unbelieving world would not understand the secrets He was revealing to His children. Every time you look into the sky and see a rainbow, you should remember the covenant God made with man. The Bible reveals God to the believer. The Holy Spirit teaches us all truth. Jesus kept no secrets from His own. He showed them and us, as much of the Father as we can bear at this time. The Bible itself is a revealing of God to mankind.
Psalm 25:15 "Mine eyes [are] ever toward the LORD; for he shall pluck my feet out of the net."
My trust is in him, and my expectation of relief is from him only.
"He shall pluck my feet out of the net": He will deliver me out of all my temptations and tribulations. "Net": The snare of the hunter or fowler (compare Psalm 31:4).
Believers are not at home in this world. We may be in the world, but we are not of the world. Our eyes, like David's, should be turned to the heavenlies. We are told, when things in this world become almost unbearable, to look up and rejoice for our redemption draweth nigh. We may be entangled in the flesh in this earth, but we must look up from whence cometh our help. Our help cometh from the Lord.
Psalms 121:2 "My help [cometh] from the LORD, which made heaven and earth."
Verses 16-21: Ten rapid-fire prayer requests, asking for relief and encouragement, lie at the heart of these 6 verses.
Psalm 25:16 "Turn thee unto me, and have mercy upon me; for I [am] desolate and afflicted."
Or "look unto me", or "upon me"; which suggests that the Lord had turned himself, and hid his face from him. And expresses a desire that he would look upon him with a look of love and mercy, and arise to help and deliver him out of the hands of his enemies. He pleads no merits nor works of righteousness of his, but casts himself upon the mercy of God.
"For I am desolate and afflicted": Or "alone and poor". These terms speak of isolation and humiliation. Not that he was quite alone, and had none with him; for though he was obliged to quit his palace and the city of Jerusalem. Yet he was accompanied by his servants, and a large number of his people. And could not be poor in a literal sense, being king of Israel. Yet he put no trust in men, nor in riches, but wholly depended on the Lord, as if he had none with him, nor anything to subsist with. And his case was indeed very deplorable, and called for pity and assistance. His own son was risen up against him, and the hearts of the men of Israel went after him. And he was obliged to flee from the city, and leave his house and family.
We may be looking toward heaven, and still be facing problems here on the earth. Desolate above, means lonely. Afflicted above, means depressed. If we start looking at the circumstances around us, it is enough to depress a person. Look with me at the next verse at what happens in the end.
Luke 21:26 "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken."
As I said in the beginning: look up and rejoice, for your redemption draweth nigh.
Psalm 25:17 "The troubles of my heart are enlarged: [O] bring thou me out of my distresses."
His enemies being increased, which troubled him and the floods of ungodly men made him afraid. The waters of affliction were come into his soul, and spread themselves, and threatened to overwhelm him. Or it may be rendered, as by some, "troubles have enlarged my heart"; and made him wiser, increased his knowledge and experience (see Psalm 119:67). But the former seems better to agree with what follows.
"O bring thou me out of my distresses": Or "straits; for the enlargement of his troubles was the straitening of his heart. And therefore, he applies to the Lord to bring him out of his afflicted circumstances, in which he was penned up. As in a strait place, on every side, and which were such that he could not free himself from. But he knew that God could deliver him.
John 14:27 "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid."
We are told of God not to let our heart be troubled. God will bring us out of our distresses, but we must have faith that He will. Trust God, and He will deliver you.
Psalm 25:18 "Look upon mine affliction and my pain; and forgive all my sins."
See Psalm 25:16. This is a repetition of earnest pleading, as if God still turned away from him, and did not stoop to regard him. In trouble and distress piety thus pleads with God, and repeats the earnest supplication for His help. Though God seems not to regard the prayer, faith does not fail, but renews the supplication, confident that He will still hear and save.
"And forgive all my sins": The mind, as above remarked, connects trouble and sin together. When we are afflicted, we naturally inquire whether the affliction is not on account of some particular transgressions of which we have been guilty. And even when we cannot trace any direct connection with sin, affliction suggests the general fact that we are sinners. And that all our troubles are originated by that fact. One of the benefits of affliction, therefore, is to call to our remembrance our sins, and to keep before our mind the fact that we are violators of the law of God. This connection between suffering and sin, in the sense that the one naturally suggests the other. This was more than once illustrated in the miracles performed by the Savior (see Matt. 9:2).
David like so many of us, is connecting the sin he has committed with the affliction and pain he has now. Some illness is brought on by sin, but not all.
James 5:14-15 "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:" "And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."
Notice the word (if). We must also, notice that the prayer of faith shall save the sick.
Psalm 25:19 "Consider mine enemies; for they are many; and they hate me with cruel hatred."
Or "look" upon them. But with another kind of look. So as he looked through the pillar of fire upon the Egyptians, and troubled them (Exodus 14:24). With a look of wrath and vengeance. The arguments he uses are taken both from the quantity and quality of his enemies, their number and their nature.
"For they are many": The hearts of the people of Israel in general, being after Absalom (2 Sam. 15:12). And so, the spiritual enemies of the Lord's people are many. Their sins and corruptions, Satan, and his principalities and powers and the men of this world.
"And they hate me with cruel hatred": Like that of Simeon and Levi (Gen. 49:7). Their hatred broke out in a cruel manner, in acts of force and cruelty. And it was the crueler, inasmuch as it was without cause. And such is the hatred of Satan and his emissaries against the faithful followers of Christ. Who breathe out cruelty, thirst after their blood, and make themselves drunk with it. Even their tender mercies are cruel, and much more their hatred.
They hated Jesus, so they will hate His followers. We like David, can say to God, consider these many enemies that surround me. They may hate us, but God fights our battles, and it does not make any difference how many they are. Look at the great promise from God that David could depend on, and we can depend on, too.
Psalms 91:7 "A thousand shall fall at thy side, and ten thousand at thy right hand; [but] it shall not come nigh thee."
Psalm 25:20 "O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee."
Or "life", which was in danger, his enemies seeking for it. Wherefore he applies to God that gave it, and who had hitherto held him in it, to preserve it. God is the keeper of His people in a spiritual sense. They cannot keep themselves from sin, Satan, and the world. But he is able to keep them from falling, and therefore they pray to him that he would keep them. And they have reason to believe they shall be kept by his power, through faith, unto salvation.
"And deliver me": As out of the hands of his present enemies, so from all evil, from the evils of the world. From the evil one, Satan, from the evil of sin, and out of all affliction and troubles.
"Let me not be ashamed": For I put my trust in thee (see note on Psalm 25:2).
Psalm 25:21 "Let integrity and uprightness preserve me; for I wait on thee."
Though I have greatly offended thee, yet remember that I have dealt honestly and sincerely with mine enemies, whilst they have dealt falsely and injuriously with me. And therefore judge between them and me, and deal with me according to the righteousness of my cause, and carriage towards them.
"For I wait on thee": In the use of means for deliverance and safety. The Targum is, "for I trust in thy word".
Integrity in the verse above, means innocence.
Proverbs 2:7 "He layeth up sound wisdom for the righteous: [he is] a buckler to them that walk uprightly."
Even the worldly appreciate a person who is honest and upright in all of his dealings. God appreciates these virtues even more than the world does. He will keep us in His loving care, if we are honest and upright. He said, "As ye have done it unto the least of these, ye have done it unto me".
Psalm 25:22 "Redeem Israel, O God, out of all his troubles."
David was not only concerned for himself, but for the whole nation of Israel, which was involved in trouble through this unnatural rebellion of his son, and many of his subjects. And no doubt he may have a further view to the redemption of the church of God, the spiritual Israel, by the Messiah. And his sense may be, that God would send the promised Redeemer and Savior, to redeem his people from all their iniquities. From the law, its curses and condemnation. To ransom them out of the hands of Satan, that is stronger than they. And to deliver them from all their enemies, and from death itself, the last enemy, which will put an end to all their troubles (Isa. 35:10).
The shift from the individual to the community is really not surprising, since the welfare of the theocratic people is inextricably connected to the covenant individual (compare Psalm 51:18-19).
David realizes that he is weak and has sinned, but God forgave him. He now is asking for forgiveness and redemption for his fellows. It is interesting to me that not only the physical house of Israel, but the spiritual house as well ask for this same thing. We Christians, as soon as we have been redeemed, begin to cry to God to redeem our families and our friends. Let the redeemed of the Lord say so. Let them bring all their friends and loved ones to be redeemed too.
Psalm 25 Questions
[A Psalm] of David.
Psalm 26: From the statements of the psalm itself we may easily deduce that David was being falsely accused. In light of this fact, his protestations of innocence are not pride, but the just complaint of a man of God (verses 2-8). In addition to his self-defense, he petitions God for deliverance (verses 1, 9-12a), and promises a public acknowledgement when it is accomplished (verse 12b).
Verses 1-12: Psalms 26, 27 and 28 mention the house, or sanctuary, of the Lord because public worship is the central interest. The form (of Psalm 26), is mixed, i.e., containing elements of declarations of innocence, prayer, and confidence (compare verse 1 as a paradigm). Structurally, 4 intermingling prayers and proofs reveal the psalmist's passion to worship the Lord in spirit and in truth.
I. His Situation (26:1).
A. His Prayer for Justice (26:1a);
B. His Proofs of Commitment (26:1b).
II. His Transparency (26:2-8).
A. His Prayer for Scrutiny (26:2);
B. His Proofs of Loyalty (26:3-8).
III. His Eschatological Outlook (26:9-11a).
A. His Prayers for Final Favor (26:9);
B. His proofs of Measurable Difference (26:10-11a).
IV. His Confidence (26:11b-12).
A. His Prayers Show Confidence in the Person of God (26:11b);
B. His Proofs Show Confidence in the Provision of God (26:12).
Verses 1-5: David's words reveal long-term integrity and worship ("walked, trusted, not sit, have hated"), a lifestyle of faith and obedience. Because David had consistently lived with "integrity" and "trusted" in God, he could call upon the Lord to deal with him according to God's faithfulness, which is true vindication. The Lord will do the same for those who trust in Him (26:11).
Psalm 26:1 "Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; [therefore] I shall not slide."
"Judge me": Literally "Vindicate me". This refers to exoneration of some false accusations and/or charges under the protection of the covenant stipulations of the theocratic law (compare Psalms 7:8; 35:24; 43:1).
"Mine integrity": Again, this is not a claim to perfection, but of innocence, particularly as viewed within the context of ungrounded "legal" charges (compare Psalm 7:8; Prov. 10:9; 19:1; 20:7; 28:6).
"I shall not slide" (compare Psalms 18:36; 37:31; 73:18-20).
The slide here, is similar to what we would call backslide. Integrity could mean unblemished. I am so glad that Jesus is the Judge of the world. I believe this is what David is saying for himself and others here. We know we will be judged fairly, if Jesus is the Judge. Notice also, that he put his trust in the Lord. When we put our trust in the Lord, it means that He has already paid the price in full for our sin. Our sin has been done away with, if we put our trust in Jesus. Notice also, that David has walked in the salvation he received. We must walk in our salvation, as well. We must not go back to the old life style. When you back slide, it means you have gone back to your sinful way of life. We must all say with David, God I trust your judgement.
Psalm 26:2 "Examine me, O LORD, and prove me; try my reins and my heart."
"Examine me ... prove ... try": Theses 3 invitations to divine scrutiny are essentially synonymous ways of testing, refining, and purifying (compare Psalms 11:4-5; 12:6; 17:3; 66:10; see Jer. 17:9-10).
God looks upon the heart of man, and not at the outward appearances. David is explaining here, that he wants God to look into his heart and see that it is not evil. This prayer that David prayed in the verse above, is like us saying purge me Lord. My prayer and your prayer should be like this, that God would judge us now and burn out all of the evil left in us. Wash me, and I shall be whiter than snow.
Psalm 26:3 "For thy lovingkindness [is] before mine eyes: and I have walked in thy truth."
The psalmist now enters upon an enumeration of the points of conduct on which his confidence in his integrity rests. They are six points, three positive and three negative. First of all, he keeps God's lovingkindness, or mercy, ever before his eyes; reflects on it, meditates on it, presents it to his thoughts continually.
And I have walked in thy truth. By faith in Christ, who is the truth of all promises, prophecies, types, and figures. In the word of truth, by abiding by it, and walking according to it. And in the truth of worship, in all the commandments and ordinances of the Lord. And to walk herein he used himself, and was constant in, as the word signifies. And nothing more engages one to walk in Christ, as he has been received and to walk as becomes his Gospel. And in all holy conversation and godliness, than the love of God manifested to the soul. This being set continually before our eyes encourages faith and hope, and influences a holy life and cheerful obedience to the will of God.
The love of God (Agape), is so far above even the knowledge of mankind. Try to explain to me how God could love you and me enough to send His Son to be crucified that we might be saved. God's lovingkindness is everywhere I look. Along with David I can say, I could not live without the truth of God to guide me. Man (who does not know God and His truth), lives like no more than an animal. It is the morality that we live by through God that makes us better.
Verses 4-5: This language suggests that David is making a personal application of the characteristics of Psalm 1:1.
Psalm 26:4 "I have not sat with vain persons, neither will I go in with dissemblers."
That is, chosen or used to converse with them. I have been so far from an approbation or imitation of their wicked courses, that I have avoided even their company. And, if I accidentally came into it, yet I would not continue in it.
"Neither will I go in with dissemblers": Neither will I walk with them or be found in their company. The word here rendered "dissemblers" means those who are "hidden" or "concealed." Those who hide their purposes or designs from others, or who conceal their real character and intentions. Thus used, the word denotes hypocrites, whose real character is "concealed" or "hidden" from the world. The psalmist says that he had not associated with such people, but that His companionship had been with the open, frank, and sincere. On this he relied as one evidence of his piety; and this is always an evidence of true religion (see the notes at Psalm 1:1).
Vain in the verse above, means untruth or deceitful. Dissemblers means evil people. David is saying here that he does not associate with evil, deceitful people. We also, have been warned over and over not to fellowship with those of unbelief.
2 Corinthians 6:14 "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?"
This does not mean that you cannot go and witness to the lost. It does mean not to partake of their evil deeds to witness to them. Witness and go home. Don't stay and get involved in their sinful way of life.
Psalm 26:5 "I have hated the congregation of evildoers; and will not sit with the wicked."
That do harm to the persons, characters, or properties of men. And who meet together in bodies, to consult and form schemes to do mischief, and have their assemblies to encourage each other in it. These, their works and actions, the psalmist hated, though not their persons. And showed his dissatisfaction of them, and dislike and disapprobation of them, by absenting from them (see Jer. 15:17).
"And will not sit with the wicked": That is, I will not be associated with them. This was the fixed purpose of his soul; and this was then, as it is now, an evidence of true piety. This moreover is an "indispensable" evidence of piety. He who does sit with the wicked and who makes them his companions and friends; who unites with them in their plans and purposes; or who partakes with them in their special amusements and pursuits, cannot possibly be a pious man. If he mingles with such people at all, it must be only as demanded by the necessities of social or civil life. Or in the transactions of business. Or for the purpose of doing them good. If it is for other purposes such as making them his chosen companions and friends, he gives the clearest evidence that his heart is with them, and that it is not with God.
David was very smart in the fact that he stayed away from evildoers. I have said before, many times someone goes along just for a ride and gets arrested with the person they are with by association. To sit with the wicked shows fellowship. If we do not hate evil, we are apt to get involved in it. We have to make a decision which side we are on. Are we godly people, or have we chosen to sit with the ungodly?
Psalm 26:6 "I will wash mine hands in innocency: so will I compass thine altar, O LORD:"
Personal cleansing is a necessary prerequisite for acceptable worship (compare Psalm 24:3-4).
We know that Pilate washed his hands of the matter of crucifying Jesus. It was as if he was saying, this is innocent blood you are shedding. I wash my hands of the whole matter. In other words, I am innocent. This is what David is saying here. I am innocent of wrong doing. Compass means to revolve around. This then, means that David walked near and around the altar. Notice, also, that David realizes the altar is God's. This washing of David's hands was very similar to Pilate. They were both saying to those around, I am innocent, I wash my hands of the matter.
Psalm 26:7 That I may publish with the voice of thanksgiving, and tell of all thy wondrous works.
Literally, "that I may cause to be heard;" that is, that I may make known to others. The idea is, that he would make known to others what he had learned from God. Or that He would make known to them the delights of His service, and seek to win them to His worship. This he would do with a thankful remembrance of the favors which he had himself enjoyed, or as an expression of his gratitude for the mercies which had been conferred on him. As expressive of his gratitude to God, he would endeavor to win others also to His service.
"And tell of all thy wondrous works": Of creation and providence; and especially of grace and redemption. This is the business of saints in God's house below, and will be their employment in heaven to all eternity. Jarchi on the place says, that this song of praise has in it what relates to future times. To Gog, to the days of the Messiah, and to the world to come.
We should be constantly giving the sacrifice of praise to God. Even the disciples were told of Jesus to go out and spread the good news of the gospel. We know that in the gospels, we are told that those who are ashamed of Jesus on this earth, Jesus will be ashamed of them in heaven. Those who give Him praise here, He wilt exalt before His Father and the angels.
Revelation 3:5 "He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels."
To tell anything at all about God would be telling of His wondrous works.
John 21:25 "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen."
We would be telling of His wondrous work from now to the end of time, if we told of all His wondrous works.
Psalm 26:8 "LORD, I have loved the habitation of thy house, and the place where thine honor dwelleth."
"Thine Honor": God's "honor" most frequently refers to His self-manifestation, e.g., His attributes revealed and exhibited (see note on Lev. 9:23).
We are told how important it is to gather at the Lord's house. Jesus said, My house shall be called a house of prayer. It troubles me greatly in our society today, how little respect we show God in His house. Of course, He dwells in us, but the church where you go to church is also His habitation. Do you love to go to church? Why do you go to church? If we go for any other reason than to fellowship with God in and through His Word, we are going for the wrong reason. We need to get back to where the house of God is a place of worship, not a place of entertainment. Everything in the church should be dedicated to holy work. We are standing on holy ground, when we go to church. We should go to church to commune with God.
Verses 9-12: "Gather not my soul with sinners" is David's request to not be grouped with the ungodly (28:3). Sinners are those who live contrary to the will of God, who betray their distaste for God through their love of violence, "mischief", and "bribes" (1 Sam 8:3).
"My foot standeth in an even place" speaks of stability, integrity, and firm footing.
Verses 9-11: This is another sharp contrast between the injurious and the innocent.
Psalm 26:9 "Gather not my soul with sinners, nor my life with bloody men:"
Unite me not in one doom with open sinners. That is, my life, as it is explained in the next clause. With sinners, profligate and obstinate sinners, as the following words describe them, such being often called sinners by way of eminence. Do not bind me up in the same bundle, nor put me in the same accursed and miserable condition with them. Seeing I have loved thy house and worship, and endeavored to serve thee acceptably. Not only with ceremonial cleanness, but with moral purity of heart and life. Do not deal with me as thou wilt with those that are filled with ungodliness and unrighteousness. Do not destroy me with them.
"Nor my life with bloody men": That thirst after blood, lie in wait for it, shed it, and are drunk with it, as the antichristian party. These God abhors and detests. Nor shall they live out half their days, and their end is miserable.
We know that in this world we live in the midst of sinners. We also know when harvest time for the reaping of the earth comes, the wheat and the chaff are gathered together. Then comes the separation. The wheat will be carried off into God's barn (heaven), and the chaff shall be burned. David is saying, let me be the wheat. I do not want to go the way of the sinner. David is saying, whatever you do, don't put me with these evil men. Bloody men were repulsive to David, and they should be repulsive to us as well.
Psalm 26:10 "In whose hands [is] mischief, and their right hand is full of bribes."
The word here rendered "mischief," means properly "purpose, counsel, plan;" and then an evil purpose, "mischief, wickedness, crime." The idea is, either that they intended to do mischief, and that they employed their hands to accomplish it, or that the fruit or result of their wicked plans was in their hands. That is, they had in their possession what they had secured by robbery, plunder, or dishonesty.
"And their right hand is full of bribes": Whereby the eyes of judges are blinded, the words of the righteous perverted, men's persons respected, and judgment wrested (Deut. 16:19).
David goes into detail here, about the evil that these sinners are doing. The right hand has to do with spiritual blessing. This really just means all kinds of evil dealings.
Psalm 26:11 But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.
In which he had hitherto walked (Psalm 26:1). Or it may express his faith, that after he was gathered by death he should walk in uprightness and righteousness. In purity and perfection, with Christ dressed in white, and behold the face of God in righteousness (see Isa. 57:1).
"Redeem me": From the vain conversation of the wicked, from all troubles, and out of the hands of all enemies.
"And be merciful unto me": Who was now in distress, being persecuted by Saul, and at a distance from the house of God. This shows that mercy is the source and spring of redemption, both temporal and spiritual. And that the psalmist did not trust in and depend upon his present upright walk and conversation. But in redemption by Christ, and upon the mercy of God in Christ.
David is saying, as for me and my house, we will serve God. David knows his redemption lies in the mercy of God. Our redemption depends upon the mercy of God toward us. Our cry should be: be merciful to me Lord, for I am a sinner. Redeem my soul from everlasting torment. I do not deserve it, but give me life everlasting in heaven with Jesus. Count my faith in Jesus Christ my Lord as righteousness for me.
Psalm 26:12 "My foot standeth in an even place: in the congregations will I bless the LORD."
Or "in a plain"; in a sure place. On Christ the sure foundation, and who is the plain way and path to eternal life (see Psalm 27:11; compare verse 1 "without wavering"). Or in the ways and worship of God, prescribed by his word. And so, denotes steadfastness and continuance in them.
"In the congregations will I bless the Lord": In the assemblies of the saints, in the churches of Christ below, and in the great congregation above, in the general assembly and church of the firstborn. Where it is the work of saints now, and will be hereafter, to praise the Lord, for all his mercies temporal and spiritual.
I have planted my feet on the solid Rock, which cannot be moved. We are told not to neglect the assembling of ourselves together. We should sing praises to God. We should praise Him from our very inner being. We should shout praises of His wonderful works. Bless the Lord, O my soul and all that is within me, bless His Holy Name. We should stand like the oak tree that cannot be moved. We should stand for God.
Psalm 26 Questions
1. What is slide, in verse 1, similar to in our day?
2. What is David saying when he asks God to judge him?
3. What does backsliding mean?
4. What does purge mean?
5. What does Agape mean?
6. I could not live without the ________ of _____ to guide me.
7. A man, who does not know God, lives like no more than an ___________.
8. What does vain mean, in verse 4?
9. What does dissemblers mean?
10. Who are Christians not to be unequally yoked with?
11. What does sit with the wicked show?
12. What is likely to happen to us, if we do not hate evil?
13. Who washed his hands to show his innocence in crucifying Jesus?
14. What does it mean when we say, I wash my hands of the whole matter?
15. What does compass mean?
16. What type sacrifice should we be constantly giving God?
17. Is it possible to have your name blotted out of the book of life?
18. How many miracles did Jesus do?
19. What is the habitation of God?
20. Do you love to go to church?
21. Why do you go to church?
22. The house of God should be a place of __________, not ________________.
23. At harvest time, what happens to the wheat and the chaff?
24. As for me and my house, ____ ______ ________ ______.
25. What should we ask God to count as righteousness for us?
26. I have planted my feet on the solid _______.
[A Psalm] of David.
Psalm 27 is structured so that the psalmist's expressions of confident trust include his prayer for deliverance. David first expresses his complete confidence and trust in his God (verses 1-6). On this basis, he then feels free to present his petition for deliverance from his enemies (verses 7-12). Finally, he returns full-circle to the trust previously stated as the only proper attitude on one who must now wait for God to act (verses 13-14).
Verses 1-14: This psalm is characterized by strong contrasts such as lament and laud; persecution and praise; plus warfare and worship. In Psalm 27, the psalmist, in the presence of his Lord, engages in 3 conversations which help him balance the ups and downs of real life.
III. He Converses with Himself about Perseverance (27:13-14).
Verses 1-6: Here is how David dealt with his fear and trouble: he looked to his confidence and his "salvation", God. When believers encounter trouble, and puts worshiping God as the center ("one thing") of their lives, He lifts their heads and hearts (18:28; 84:11). Seeing the greatness of Almighty God changes one's perspective on trouble (3:6; 14:4).
Psalm 27:1 "The LORD [is] my light and my salvation; whom shall I fear? the LORD [is] the strength of my life; of whom shall I be afraid?"
"Light": This important biblical word picture with exclusively positive connotations pictures the light of redemption in contrast to the darkness of condemnation (compare Psalms 18:28; 36:9; 43:3; Isa. 60:1, 19-20; Micah 7:8; John 8:12; 12:46; 1 John 1:5).
We have spoken so many times about the Light. Jesus Christ is the Light of the world. When we truly receive the Lord Jesus in His fullness, we are overwhelmed in our inner being with this great Light. Let us look, just one more time, at exactly what happens when we are truly saved.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
Christ liveth in me. if Christ lives in me then I am full of His Light, because He is the Light of the world. Light does away with darkness. To have Christ (the Light), in me, means His Light has dissipated (done away with), all darkness within me. Many people who profess Christianity say, they are possessed of a demon within them. This is an impossibility. Light destroys darkness. You cannot be full of Light and full of darkness at the same time. He is our salvation also.
Acts 4:12 "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
Jesus means Savior. He is our salvation. Fear is lack of faith. All throughout the Bible, we are taught not to fear except to fear or reverence God. In the 11th chapter of Hebrews, you will find a very long list of those who did not fear, but had faith in God. Faith pleases God. The following verse that Jesus spoke sums this verse up completely.
Acts 26:18 "To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me."
Psalm 27:2 "When the wicked, [even] mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell."
"Eat up my flesh": An allusion to the psalmist's enemies being like vicious beasts (compare Psalms 7:2; 14:4; 17:12; Job 19:22; Jer. 30:16; 50:7). This wording was also employed to describe slander and defamation (compare a close Aramaic parallel in Dan. 3:8; 6:24).
"They stumbled and fell": These two words convey a thorough defeat (compare Isa. 3:8; 8:15; 31:3; Jer. 46:6).
David had so many enemies who were trying to destroy him from every side. The worst were some of his own household who turned against him and wanted to utterly destroy him. Can you relate to this problem that David had? I surely can relate to this. His enemies and our enemies trying to destroy us will stumble and fall, because God will fight our battle for us.
Psalm 27:3 "Though a host should encamp against me, my heart shall not fear: though war should rise against me, in this [will] I [be] confident."
Though a host of the ungodly, as the Targum. Though ever so many of them, even ten thousands of them (as in Psalm 3:6); should beset him on every side.
My heart shall not fear, for not only the angels of the Lord encamped about him, as they do about all that fear the Lord; but salvation was appointed for walls and bulwarks about him. Yea, the Lord himself was a wall of fire around him, and he was kept as in a garrison by the power of God.
"Though war should rise against me": Though it should be proclaimed, and though all preparation should be made for it, I will not be afraid.
"In this will I be confident": Either in this war, in the midst of it; or in this that he had expressed (Psalm 27:1). That the Lord was his light, his salvation, and the strength of his life. So the Jewish writers: or as others, in this one thing, desired in (Psalm 27:4). But either of the former senses is best, especially the latter of them. Saints need not be afraid, though there is a war within them between the flesh and spirit. And though without are fightings with Satan and his principalities and powers. Since they may be confident of victory, and that they are more than conquerors, through Christ that has loved them.
We have already related in these lessons about Gideon's army, and how God took just a handful of His people, and destroyed a mighty host of the enemy. David remembering this, could take courage and know that no harm will come to him. War may come even to us, but we should feel no alarm. God is our protector.
Psalms 91:7 "A thousand shall fall at thy side, and ten thousand at thy right hand; [but] it shall not come nigh thee."
If we are covered in the blood of Jesus, the enemy will flee. It was the shed blood of Jesus our Christ that defeated Satan.
Psalm 27:4 "One [thing] have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple."
"One thing": The primary issue in David's life was to live in God's presence and by His purpose (compare Psalms 15:1; 23:6; compare Paul's "one thing" in Phil. 3:13).
This desire that David speaks here, is the desire of all believers. The most beautiful answer to David's prayer and our prayer for the same thing is found in the following Scriptures.
John 14:1-3 "Let not your heart be troubled: ye believe in God, believe also in me." "In my Father's house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you." "And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also."
The tabernacle in the wilderness was patterned after the great temple in the heavens. Everyone who ever lived has desired to live forever. The Christian desires to live in heaven forever. Wherever Jesus is will be heaven to me. We are told that the believers in Christ will be gathered around His beautiful throne in heaven.
Revelation 7:9 "After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;"
Revelation 7:13-14 "And one of the elders answered, saying unto me, What are these which are arrayed in white robes? And whence came they?" "And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
Psalm 27:5 "For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock."
"His tabernacle": David portrays the privileges of divine protection as being hidden in God's "pavilion" or "tabernacle", a term in parallelism with "shelter" or "tent".
Christians would say, build a hedge around me Lord that my enemies cannot get to me. David's security, as our security, is in the Lord. Jesus Christ is the Rock of foundation that we should build upon. If I am on the Rock, the storms may come but I will not be moved.
Psalm 27:6 "And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD."
That is, when brought into the house of the Lord, hid in the secret of his tabernacle, and set upon the rock Christ. By this phrase he means, either that he should be then restored to his former happy and comfortable condition, as it is used in Genesis 40:13; or that he should overcome all his enemies, and triumph over them, being exalted, as he adds:
"Above mine enemies round about me". So that not only they should not be able to come at him, but should be subdued under him.
"Therefore will I offer in his tabernacle sacrifices of joy". Attended with shouting and sounding of trumpets, in allusion to the blowing of trumpets at the time of sacrifice, Numbers 10:10. Sacrifices of praise and thanksgiving, with a joyful heart, for mercies received, offered up publicly in the house of the Lord, are here intended.
"I will sing, yea, I will sing praises unto the Lord". For whom praise waits in Zion, to whom it is due. He being the Father of mercies, the God of all comfort, and the author and giver of all blessings, temporal and spiritual.
This song is a song of victory. David has made up his mind even before the battle starts, that he will be victorious. This celebrating was not for himself but was actually songs and praises to God. Notice that David reminds God that he will go to the place of worship and sing praises to God. When victory comes, many times we forget who won the victory, and we forget to praise God for it.
Psalm 27:7 "Hear, O LORD, [when] I cry with my voice: have mercy also upon me, and answer me."
Which is to be understood of prayer, and that in the time of distress. And of vocal prayer, as distinguished from mental prayer; and the phrase denotes the vehemence and intenseness of it. And the request is, that the Lord would hear it; not only as he is omniscient and omnipresent, and so hears the prayers of all, good and bad. But as a God gracious and merciful. Who sometimes very quickly hears, and answers in a gracious way, and sometimes seems to turn a deaf ear. To shut out the prayers of his people, and cover himself with a cloud, that they should not pass through. Or, however, defers an answer to it for a little while; yet, sooner or later, he always shows himself a God hearing prayer.
"Have mercy also upon me": By delivering him out of his temporal distresses, and by forgiving his iniquities.
David feels that his deeds will not get answers from God. Our good deeds will not get us audience with God either. It is the mercy of God that He even listens to our prayers and then answers them. Look with me at just one related Scripture that truly explains this.
Titus 3:5 "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;"
God does hear every prayer. He has mercy and helps us when we cry out to Him.
Verses 8-9: "Seek ye my face ... thy face ... thy face": God's "face" indicates His personal presence or simply His being (Psalms 24:6; 105:4); and seeking His face is a primary characteristic of true believers who desire fellowship with God (compare Deut. 4:29; 2 Chron. 11:16; 20:4; Psalm 40:16; Jer. 50:4; Hosea 3:5; Zech. 8:22).
Psalm 27:8 "[When thou saidst], Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek."
To seek the face of the Lord is to attend his house and ordinances, where he grants his presence. And with this view to enjoy his gracious presence, and the light of his countenance, not being content with bare attendance without it. It is to seek the Lord himself, and communion with him through Christ, the brightness of his glory, and the Angel of his presence. For the right way of seeking the Lord is in Christ, who is the way of access to him, and of acceptance and fellowship with him. And that by prayer and supplication for his sake, and with all your heart and soul. And this the Lord calls upon his people to do. In his word, in his providences, and by his Spirit moving upon their hearts, and inclining them to it, as follows.
"My heart said unto thee, Thy face, Lord, will I seek": It is an encouragement to believers to seek the Lord when he calls them to it. For it is a command with promise, that they shall find him, see his face, and enjoy his favor. And he never says to any, "seek ye my face, in vain"; and they always find it good for them to draw nigh to him. And as it is the best way of seeking God, when the heart is engaged in it, so it is a token for good. And it looks as though the Lord had a mind to manifest himself, and grant the favor sought for, when he inclines the hearts of his people to pray unto him for it. And this the psalmist makes mention of as taking encouragement from it, to hope and believe that the Lord would hear and answer him, and have mercy on him. Because he had bid him seek his face, and he found his heart ready to do it.
Jesus is coming back for those who are looking for Him. Seek Him and you shall find Him. David was instructed to seek the face of God. We too, must seek the face (will) of God in our life.
Colossians 3:1 "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God."
Verses 9-14: When David prayed in his time of trouble, he realized how dependent he was on God's provision. In humble submission, he sought the Lord's "face" (His presence, His counsel, His fellowship), and then resolved to "wait" for and do whatever God told him to do (69:17; 86:11).
Psalm 27:9 "Hide not thy face [far] from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation."
"Hide not thy face far from me": Which, in obedience to thy command, I am now seeking. Let me never want the reviving sense of thy favor. Love me, and give me to know that thou lovest me.
"Put not thy servant away in anger": Do not turn me off, or put me away in displeasure. We turn one away, or do not admit him into our presence, with whom we are displeased. The psalmist prayed that he might have free access to God as a Friend.
"Thou hast been my Help": Ever in the past I have had thee for my Helper (compare Psalm 3:3-7; 4:1; 6:8-10; 18:2). God's goodness to us in the past must always be our chief ground of confidence in him for the future.
"Leave me not, neither forsake me": This is still a proper ground of pleading with God. We may refer to all His former mercies toward us. We may make mention of those mercies as a reason why He should now interpose and save us. We may, so to speak, "remind" him of His former favors and friendship, and may plead with Him that He will complete what He has begun. And that, having once admitted us to His favor, He will never leave or forsake us.
"O God of my salvation": The author both of his temporal, spiritual, and eternal salvation; and what might he not hope for from him? salvation includes all blessings, both for soul and body, for time and eternity (compare Psalm 94:14).
Have you ever prayed and felt that God was hiding from you and did not hear your prayer? This is what David is praying against here. The God of the Christian's salvation is Jesus Christ. The promise of God to man is, I will never leave you, nor forsake you.
Psalm 27:10 "When my father and my mother forsake me, then the LORD will take me up."
"When my father and mother forsake me": That is, the nearest and dearest friends I have in the world, from whom I may expect most relief, and with most reason. When they either die, or are at a distance from me, or are unable to help me in the time of need. Or are unkind to me, or unmindful of me, and will not help me. When I am as helpless as every poor orphan was that was left fatherless and motherless.
Even though those nearest and dearest to David might abandon him, his Lord would always be concerned about and care for him (compare Deut. 31:6, 8; Isa. 49:14-15; Heb. 13:5).
"Then I know the Lord will take me up": Like a foundling in the street, and such are called, in the Rabbinic writings, "persons gathered up". And so the words may be rendered here, "then the Lord will gather me". Into his arms and bosom, and under the wings of his protection, and at last to himself in glory.
Never in history has there been a time where parents have forsaken their children, as there is now. Poor little babies are found abandoned in all sorts of places. 2 Timothy describes just such an era as we are living in. One of the statements it makes about this generation is that, they are lacking in natural affection. The wonderful promise that we have from God tells us that He will never leave us. Children, you may feel alone and unloved, but God loves you and is always there when you need Him.
Psalm 27:11 "Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies."
What course I shall take to please thee, and to discharge my duty, and to save myself from ruin?
"And lead me in a plain path": As the path of truth is to those that understand and find knowledge. And as the way of holiness is, even to such who in other things are fools, but shall not err therein (Prov. 8:9; Isaiah 35:8). Or the path of righteousness, in which Christ, the wisdom of God, and shepherd of his people, leads them (Psalm 23:3).
"Because of mine enemies": Or "those that observe me". Who eyed him as Saul did (1 Sam. 18:9). And waited for his faltering, as Jeremiah's companions did for him. And lay in wait to deceive him, and lead him out of the way, as false teachers do. And come upon him at an unawares, and take every advantage against him, as Satan does.
The way to everlasting life is not a broad and easy way. It is a narrow, straight path. Look at the next Scripture which verifies that.
Matthew 7:14 "Because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it."
This Scripture was spoken by Jesus. Notice in the verse above which path we should be seeking. The path means not the way we want to go, but the way God would have us go. David has enemies on every side who would like to destroy him. Christians have enemies, who would like to destroy them also. It was the church people of Jesus' day who tried the hardest to destroy Him. Brothers and sisters in Christ from different denominations are sometimes each other's worst enemies. Why can't we realize we will all have to live together in heaven? We might as well try to learn to get along here on the earth.
Psalm 27:12 "Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty."
It is a dreadful thing for a man to be given up to his own heart's lusts, and to be delivered up into the hands of Satan. Who would gladly have even the people of God themselves in his hands. That he might distress them at pleasure, if not destroy them. And also to be suffered to fall into the hands of wicked men, whose tender mercies are cruel.
"For false witnesses are risen up against me": The party which attached itself to Absalom accused David of cruelty to the house of Saul (2 Sam. 16:8). And probably of other crimes and misdemeanors. Absalom himself accused him of a failure in his kingly duties (2 Sam. 15:8).
"And such as breathe out cruelty": Or, violence. That is, they meditate violence or cruel treatment. They are intent on this; they pant for it. Saul of Tarsus thus "breathed out threatenings and slaughter against the disciples of the Lord" (see the notes at Acts 9:1).
Jesus was condemned by false witnesses. They really had nothing to accuse Him of worthy of any punishment, let alone death. The will of David's enemies was to destroy him. The will of our enemies is to get rid of us. The will of Jesus' enemies was to crucify Him. The greatest cruelty was the crucifixion of Jesus without a cause. I believe the statement (breathe out), means their spirit wanted Him destroyed. The breath of man has to do with his spirit.
Psalm 27:13 "[I had fainted], unless I had believed to see the goodness of the LORD in the land of the living."
The words "I had fainted" are supplied by the translators, but they undoubtedly express the true sense of the passage. The psalmist refers to the state of mind produced by the efforts of his enemies to destroy him, as mentioned in (Psalm 27:12). So numerous, mighty, and formidable were they, that he says his only support was his faith in God. His belief that he would yet be permitted to see the goodness of God upon the earth. In this time of perplexity and trial he had confidence in God, and believed that He would uphold him. And would permit him to see the evidences of His goodness and mercy while yet on the earth.
"To see the goodness of the Lord": By which he means, not only a continuance of the mercy and grace of God to his soul which he already possessed, and which supported him under his trials. But that he should outlive his troubles, and see or enjoy in this life that deliverance from them, and from all his enemies, implied in the promise of the kingdom which God had given him.
"In the land of the living": I.e. in this world, which is oft so called (as Job 28:13 Psalm 52:5; 116:9; 142:5; Isa. 38:11; 53:8; Jer. 11:9; Ezek. 32:32). And is opposed to the grave, which is the place of the dead. And David was thus earnestly desirous of this mercy in this life. Not because he placed his portion in these things, which he so solemnly disclaims (Psalm 17:14). But because the truth and glory of God were highly concerned in making good the promise of the kingdom made to him.
The faint in the verse above, really means lost hope. His hope was in the goodness of the Lord. We Christians are not like the world, who have no hope. We have hope of the resurrection. The land of the living is the land of eternal life. We too would be ready to give up, if this life was all there was. but we too have tasted of the goodness of God and have hopes of everlasting life in the land of the living.
Psalm 27:14 "Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD."
"Wait ... wait": This particular word for waiting connotes either a tense or eager and patient anticipation of the Lord (compare Psalms 37:34; 40:1).
This is the sum of all the instruction in the psalm. The main lesson which the psalm is designed to convey. The object is to induce others, from the experience of the psalmist, to trust in the Lord. To rely upon Him; to come to Him in trouble and danger; and to wait for His interposition when all other resources fail (compare Psalm 25:3).
"Be of good courage": The Hebrew word here means, "be strong." That is, do not faint. Do not be dismayed. Still hope and trust in the Lord.
"He shall strengthen thine heart": He will strengthen "thee." He will enable you to perform your duties, and to triumph over your enemies (see notes at Isa. 40:31).
"Wait, I say, on the Lord": Repeating an idea with which the heart was full. A lesson resulting from his own rich experience. He dwells upon it as a lesson which he would fix deeply in the mind, that in all times of danger and difficulty, instead of despondency, instead of sinking down in despair, instead of giving up all effort, we should go forward in the discharge of duty, putting our trust solely in the Lord.
Notice in the next verse, what the world says to those of us who are looking for the coming of Christ.
2 Peter 3:4 "And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as [they were] from the beginning of the creation."
God cannot and will not lie. He said He was Coming again, and I believe He is. The following Scripture describes what Christian's should be doing.
Titus 2:13 "Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;"
The world around us may look as if it is falling apart, but we should look up and rejoice, for our redemption draweth nigh.
Luke 21:28 "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."
Psalm 27 Questions
[A Psalm] of David.
Psalm 28 is another prayer by David for deliverance, one of many which he prayed when pursued by one enemy or another. It contains a petition both for deliverance (verses 1-3), and for divine retribution (verses 4-5), before suddenly shifting to an unshakable tone of thanksgiving for the anticipated answer (verses 6-9).
Verses 1-9: We encounter a radical shift from lamentation and prayer to thanksgiving. The psalmist, without regard for his unchanged circumstances, shows confidence in crisis. David, moving through two cycles of crisis and confidence, magnifies the justice of God.
Psalm 28:1 "Unto thee will I cry, O LORD my rock; be not silent to me: lest, [if] thou be silent to me, I become like them that go down into the pit."
"Silent ... silent": On the striking picture of God being silent regarding his situation (compare Psalms 35:22; 83:1; 109:1; Isa. 57:11; 64:12; 65:6; Hab. 1:13).
David is speaking to his Lord Jehovah. We know Him as Jesus Christ our Savior and Lord. He is the Rock that we build upon. I have said so many times before that, prayer is a two-way conversation. Many times, we are not silent so that God can speak to us. This is not the case with David here. He says, God speak to me. David is saying if you don't hear my prayer and answer me, I will be like those who are lost. I might even wind up in hell. The voice of God is a very frightening thing to hear, but is much better than thinking that He will not speak to me at all. I must hear from God to know if I am pleasing Him. The best place to hear the voice of God, is alone with Him somewhere. God speaks to us in many ways. Sometimes He speaks to us in the Bible (His Word). Other times God speaks to us in visions and dreams. Then there are those special times when you hear the voice of God in your ear. There is a knowing beyond a shadow of doubt, when it is God speaking.
Psalm 28:2 "Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle."
Which proceed from the Spirit of grace and of supplication. And are put up in a humble manner, under a sense of wants and unworthiness, and on the foot of grace and mercy, and not merit.
"When I cry unto thee": As he now did, and determined he would, and continue so doing, until he was heard.
"When I lift up my hands toward thy holy oracle": The Holy of Holies, in the tabernacle and in the temple. Which was sometimes so called (1 Kings 6:23; compare with 2 Chron. 3:10). Where were the Ark, the mercy seat, and cherubim, between which the Lord dwelt, and gave responses to his people. Or heaven itself, which the Holy of Holies was a figure of. Where the throne of God is, and from where he hears the prayers of his people directed to him. Or else Christ himself, who is the most Holy, and the "Debir", or Oracle, who speaks to the Lord for his people. And by whom the Lord speaks to them again, and communes with them. The oracle had its name, "Debir" (identical to a nickname of the Holy of Holies), from speaking. Lifting up of the hands is a prayer gesture, and here designs the performance of that duty to God in heaven, through Christ (see Lam. 3:41); it was frequently used, even by the Heathens, as a prayer gesture (see Psalm 141:2). "When I lift up my hands", this symbolic "posture" representing the heart's attitude in dependent prayer (see Exodus 9:29; 17:11-12; Psalm 63:4; 1 Tim. 2:8).
Supplications in the verse above, means earnest prayer. We see this is a serious prayer. David means business with God. David is not only praying in earnest, but has lifted his hands in praise as a sacrifice of praise to God. The oracle would have been where God dwelt in the sanctuary. We too, should lift our hands in praise when we earnestly pray to God. This prayer of David's is similar to the earnest prayer of a righteous man.
James 5:16 "Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
Verses 3-9: The ways of those who work "iniquity" are mentioned. But the Lord never fails to "feed" His people regardless of evil schemes.
The iniquities of the psalmist's (really God's), enemies bring forth sharp imprecations.
Psalm 28:3 "Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbors, but mischief [is] in their hearts."
Compare (Psalm 26:9). The metaphor implied in "draw me not away" is that of a hunter, drawing prey of all kinds to him enclosed within a net. The psalmist prays that he may not share the fate of the workers of iniquity, over whom he seems to see some terrible judgment impending.
"Which speak peace to their neighbors, but mischief is in their hearts": Hypocrites, double minded men, who have a form of godliness, but deny the power of it. Pretend to have religion, and have none. And speak fair to the face, but design mischief and ruin; as Saul and his servants did to David (1 Sam. 18:17).
This is speaking of someone who is two-faced. The heart of man is what he really is. If his heart is wicked, he is wicked. All the great speeches and false pretenses may work with men, but God knows these fakers. The following verse tells us about the workers of iniquity. Jesus is speaking here.
Luke 13:27 "But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity."
The wicked having flattering tongues which try to draw the believer into their sin with them. The next Scripture tells us of a few sinners we are not to be with.
1 Corinthians 5:11 "But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat."
Psalm 28:4 "Give them according to their deeds, and according to the wickedness of their endeavors: give them after the work of their hands; render to them their desert."
"Give them according to their deeds, and according to the wickedness of their endeavors": The feeling of righteous indignation, naturally implanted in us, causes us to desire the punishment of the wicked. Quite apart from any wrong that they may have done to ourselves.
"Give them after the work of their hands": Reward them according to what they do. A just recompense. This whole verse is a prayer that God would deal "justly" with them. There is no evidence that there is anything of vindictiveness or malice in the prayer. In itself considered, there is no impropriety in praying that "justice" may be done to the violators of law.
Sometimes when we see terrible crimes against society and against God, we feel a righteous anger. We are jealous for God. It truly hurts my heart, when I hear someone cursing and using the name of the Lord. I Believe this perhaps is what David is saying here. It is not that he hates the people. He hates their evil deeds. He is saying, the punishment you have in store for these sins is just.
Psalm 28:5 "Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up."
They do not note God's providential workings. If they did, they would see that judgment falls upon the wicked, and, seeing this, they would fear and abstain from evil. But they take no notice, God is not in all their thoughts. They do not find pleasure in His works; they do not give heed to the intimations of His will in His providential dealings; they do not listen to His commands; they do not yield to the influences of His Spirit.
"Nor the operation of his hands." What He is now doing. The sense is essentially the same as in the former sentence.
"He shall destroy them, and not build them up": He will pull them down, instead of building them up. They expose themselves to His displeasure, and He will bring deserved punishment upon them. I.e. destroy them utterly and irrecoverably, because they willfully shut their eyes against the light of God's word and works.
This is like prophecy. David is looking ahead to the time when God shall judge and punish them for their evil deeds. The amazing thing to me, is how anyone can look at God's creation around him and say there is no God. Those who totally reject the Lord, in the face of all the evidence around them, shall be utterly destroyed in the lake of fire.
Psalm 28:6 "Blessed [be] the LORD, because he hath heard the voice of my supplications."
"Because he hath heard the voice of my supplications" (contrast verses 1-2). Through faith, the psalmist will live his life as though God has already intervened. He speaks of it as past, either because God had in part heard and answered him already, or because God assured him by his Spirit that he had heard and accepted his prayers, and would assuredly answer him in due time.
We see now David praising the Lord, because He has heard and answered David's prayer. Praise and answered prayer go hand in hand.
Psalm 28:7 "The LORD [is] my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him."
As far as feeling goes, David is already "helped." He feels himself delivered out of his peril. Therefore, he says, my heart greatly rejoiceth. And with my song, literally, out of my song, which is explained to mean "out of my store of song", will I praise him. He is ready to offer thanksgiving for a mercy not yet received (see the notes at Psalm 18:1).
"My heart trusted in him": I trusted or confided in him (see Psalm 13:5).
"And I am helped": I have found the assistance which I desired.
"Therefore my heart greatly rejoiceth": I greatly rejoice. I am happy. He had found the assurance of the divine favor which he desired, and his heart was glad.
"And with my song will I praise him": I will sing praises to Him (compare Psalm 22:25).
I would like to give another Scripture from Psalms that shows what our reaction should be to answered prayer.
Psalms 103:1 "Bless the LORD, O my soul: and all that is within me, [bless] his holy name."
I have no strength, except the strength of Christ within me.
Ephesians 6:16 "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."
We could take a lesson from David. He went against Goliath with nothing but the Lord to cover him. The shield of Saul was too heavy to wear, but David came with the shield of faith in His God to protect him. There is no better way to praise God than with beautiful songs of praise.
Psalm 28:8 "The LORD [is] their strength, and he [is] the saving strength of his anointed."
The strength of his people, mentioned in (Psalm 28:9″): Not only the strength of David in particular, but of all his people in general (see Psalm 37:39).
Meaning either himself, as before, who was anointed by Samuel, king of Israel. And therefore, had not invaded and thrust himself into an office he had no call and right unto. Or the Messiah, the Lord's Anointed, whom he heard, helped, and strengthened in the day of salvation. And delivered him from the power of death and the grave, and raised him from thence, and gave him glory (see Psalm 20:6).
David is bringing this prophetically to our day. The Lord is our strength. We all know that Jesus was the anointed of God, but we can see in the next Scriptures that the believers in Christ are His anointed.
2 Corinthians 1:21 "Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;"
Hebrews 1:9 "Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows."
Psalm 28:9 "Save thy people, and bless thine inheritance: feed them also, and lift them up for ever."
"Thine inheritance": God amazingly considers His people a most precious possession (compare Deut. 7:6-16; 9:29; 1 Sam. 10:1; Psalms 33:12; 94:5; Eph. 1:18).
Colossians 3:24 "Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ."
This leaves no doubt, that the inheritance is for those who serve the Lord Jesus Christ. In other words, Christians are to receive the inheritance through Jesus. We are His inheritance. The Father has given us to Him.
Revelation 2:7 "He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God."
These words were spoken by Jesus who lifts us up, saves us, feeds us and gives us eternal life in Him.
Psalm 28 Questions
A Psalm of David.
Psalm 29: A thunderstorm is viewed in this psalm, not as a phenomenon of impersonal nature, but as an act of divine intervention. David opens the psalm by a call for praise to the Lord (verse 1-2). He next describes the Lord’s power in a storm: first over the sea (verses 3-4), then over Lebanon (verses 5-6), and finally over the wilderness (verses 7-9). The concluding verses of the psalm appropriately express the application of God’s power to His people (verses 10-11).
Verses 1-11: This psalm has all the earmarks of the earliest Hebrew poetry (compare Exodus chapter 15; Judges chapter 5). As to its general form, it is a hymn. Many of its images appear in parallel literature, especially in referencing pagan gods by various “forces of natureâ€. However, the Lord is the unique Creator and supreme Sovereign over all these phenomena. He alone is “the God of gods†(Dan. 11:36). In view of these realities, 3 representative realms of the supremacy of God bring forth praise to Yahweh (Jehovah), alone.
III. The Lord’s Supremacy over Humanity (29:10-11).
Psalm 29:1 “Give unto the LORD, O ye mighty, give unto the LORD glory and strength.â€
“O ye mightyâ€: Literally “sons of God†(compare Psalm 89:6 in its context of verses 5-10; compare the plural form of “gods†in Exodus 15:11). The reference here (in Psalm 29), is most likely to Yahweh’s mighty angels.
We know that mere man cannot really give God anything except our prayers and praises. God really does not need us, we need Him. He loves us and wants us, but it is not necessary for His existence. On the other hand, our entire existence depends upon God. The mighty mentioned here are probably men who have attained world fame. The famous of this world must give thanks and praise to God the same as everyone else. I am what I am, because God made me what I am. We see in this first verse, that God deserves all the glory and all the praise and He is the “All Powerful†One. We may offer our bodies in sacrifice to Him, but it strengthens Him not at all. The Creator has power over His creation.
Psalm 29:2 “Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.â€
I.e. the honor which he deserves; which is to prefer him before all other gods. And to forsake all others, and to own him as the Almighty, and the only true God.
“Worship the Lord in the beauty of holinessâ€: The Lord is only to be worshipped, and not any creature, angels or men. Not Jehovah the Father only, who is to be worshipped in spirit and in truth; but the Son of God, and the Holy Ghost also, being of the same nature, and possessed of the same perfections.
With both internal and external worship; and in true holiness, in which there is a real beauty. Holiness is the beauty of God himself, he is glorious in it. It is the beauty of saints, it is what makes them like unto Christ, and by which they are partakers of the divine nature. And in the exercise of holy graces, and in the discharge of holy duties, should they worship the Lord.
Holiness in anyone is beautiful. We know when the High Priest was in the sanctuary, he had 2 garments to wear. When he presented God to the people, He wore the beautiful garment with the breastplate of jewels. When he presented the people to God in the Most Holy Place, he wore linen with no ornaments at all. This tells me that God offers it all to us. We have nothing to offer Him, but ourselves washed in the blood of the Lamb. Our righteousness is the linen garment that Jesus gave us in exchange for our sins. This linen garment that the Christian wears is snow white, because it has been washed in the blood of the Lamb.
Revelation 7:14 “And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.â€
All glory is due Him. I love the song: TO GOD BE THE GLORY.
Verses 3-9: This is an awesome theophany, depicting dramatic movements in the powerful manifestations of the Lord God, which function to establish His supremacy as the only true God, which function to establish His supremacy as the only true God in comparison with any of the so-called gods of Israel’s pagan neighbors.
Psalm 29:3 “The voice of the LORD upon the waters: the God of glory thundereth: the LORD upon many waters.â€
“The voice of the Lordâ€: His voice is frequently associated with the thunder (compare e.g., 1 Sam. 7:10; Job 37:4-5; Psalm 18:13; l Isa. 30:30-31).
God speaks to His people through the elements of nature. When the children of Israel were on their way to the Promised Land, God spoke to them. Most of them thought that it thundered. Moses understood the Words of God that sounded like thunder to the people. The sea must obey the voice of God. We know that Jesus walked upon the waters, and He also spoke to the angry sea and the waves calmed down.
Psalm 29:4 “The voice of the LORD powerful; the voice of the LORD full of majesty.â€
Or “with powerâ€; as thunder, in the effect of it shows. And so is the Gospel, when it comes, not in word only, but is attended with the power of God to the conversion and salvation of souls. It is then quick and powerful (Heb. 4:12). And the word of Christ personal, when here on earth, was with power (Luke 4:32).
“The voice of the Lord is full of majestyâ€: Christ, in his state of humiliation, spake and taught as one having authority. And now, in the ministration of his Gospel by his servants, he goes forth with glory and majesty (Psalm 45:3).
We know from the gospels, that the voice of Jesus when the soldiers came to take Him, knocked the soldiers backwards.
John 18:6 †As soon then as he had said unto them, I am , they went backward, and fell to the ground.â€
The voice of God controls the entire universe. God tells the lightning to strike. God controls the wind, the sea, in fact, every element in the universe. The voice of the Lord from the burning bush affected Moses’ life from then on. We will never be able to truly know the majesty of God in reality, until we get to heaven.
Psalm 29:5 “The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon.â€
“The cedars … cedars of Lebanonâ€: These are the grandest of forest trees, and those of Lebanon were especially impressive. At length down swoops the hurricane, wind and rain and forked flashes of lightning all blended together, and violently tearing through the forest. The tall cedars, the pride and glory of Syria and Palestine, are snapped like reeds and fall in a tangled mass.
“Now breaketh the cedars of Lebanonâ€: Breaks and destroys them in his fury. Such storms, though rare in Palestine and Syria, are sometimes witnessed. And descriptions have been given by travelers which bear this out.
At the voice of the Lord, the tornado strikes. Great trees and old trees in the path of the storm are toppled over. The cedar of Lebanon was thought of as a very durable tree, but to the voice of God, it is nothing.
Psalm 29:6 He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.
As the thunder crashes and rolls and reverberates among the mountains, it seems as though the mountains themselves shook, and were moved from their places. This is expressed with extreme vividness, though no doubt with truly Oriental hyperbole, in the present passage.
“Lebanon and Sirion like a young unicornâ€: Rather, like a young wild ox. Lebanon and Sirion, or Hermon (Deut. 3:9), are the two principal mountains of Palestine. Hermon being visible throughout almost the whole extent of the Holy Land, and Lebanon enjoying a commanding position beyond Galilee to the north. The storm which shook these lofty mountain-tracts would indeed be a manifestation of power (see Deut. 3:9).
We know that even the mountains will be removed by the voice of God.
Isaiah 54:10 “For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the LORD that hath mercy on thee.â€
The authority in the voice of God makes any mountain obey, whether it is a physical mountain or a spiritual mountain. Jesus said,
Mark 11:23 “For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.â€
Psalm 29:7 “The voice of the LORD divideth the flames of fire.â€
Rather, the voice of the Lord heweth out flames of fire. The poet describes the appearances of things, not the actual reality. To him it seems as if the thunder, rolling along the sky, hewed out a chasm in the clouds, from which the forked lightning issued.
We know that this very thing happened when Shadrack, Meshech, and Abednego were thrown into the fire. The fire was parted, and their clothes were not even singed. The fire had been heated seven times as hot as normal. There was a fourth being in the fire like unto the Son of God. We also know that lightning is a streak of fire. God Can direct it wherever He chooses.
Psalm 29:8 “The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh.â€
“The wilderness of Kadeshâ€: Kadesh-barnea is in the southern desert country. For its importance in the history of Israel, see note on (Num. 20:1). The storm is made, by a magnificent hyperbole, to extend over the entire Holy Land, from the far north to the extreme south, and to embrace at once the lofty mountain-chains which are rather Syrian than Palestinian. The hills and valleys of Palestine proper, and the arid region of the south where Judea merges into Arabia.
The world, and everything and everyone in it, was created by the spoken Word of God. God said: Let there be, and there was. A wilderness can be removed in an instant from one breath of God. Earthquakes, and all sorts of turmoil of nature are controlled by Almighty God. David speaks of Kadesh, because it is familiar to him. There will be before the end of time, an earthquake which will be felt over the entire earth. My own personal belief in this, is that God allows these things to happen to get people to repent. In Revelation, we read of the plagues, and each time it would be followed by, and they repented not. The most devout atheist will have to admit that someone greater than himself is in control of nature.
Psalm 29:9 “The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of glory.â€
Which being timorous creatures, the bringing forth of their young, which is naturally very painful and difficult, is lessened and facilitated by thunder. They being either so frightened with it that they don’t feel their pains; or their pains, being hastened by it, become more easy. This may be applied to the Gospel, which is the means of bringing forth souls to Christ by his churches and ministers. Who may very fitly be compared to hinds for their love and loveliness, and their swiftness and readiness to do the will of Christ. And their eager desires after communion with him (Prov. 5:19).
“And discovereth the forestsâ€: The word used here means “to strip off, to uncover;†and, as used here. It means to strip off the leaves of the forest and to make the trees bare. Referring to an effect which is often produced by a violent storm.
“And in his temple doth every one speak of his gloryâ€: Either in heaven, where angels and glorified saints are continually employed in speaking of his glorious name, nature, and works. Or in the temple, or tabernacle at Jerusalem, where the Levites stood to praise the Lord morning and evening. And where the tribes went up to worship, and to give thanks unto the Lord (1 Chron. 23:30). Or the church of God, which is the temple of the living God, whither saints resort, and where they dwell, and speak of the glory of God. Of his divine perfections, and of his works of creation and providence. And of the glory of the person of Christ, and salvation by him. And of the glorious work of grace begun in their souls by the blessed Spirit. For hither such as have heard the voice of Christ, and have felt the power of it.
It seems that animals have great terror at time of terrible storms, and sometimes they have their offspring early from terror. Around the throne in heaven, we see much praise to God. Let us take a look and see what goes on in the real temple in heaven.
Revelation 4:8-11 “And the four beasts had each of them six wings about ; and full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.†“And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever,†“The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,†“Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created.â€
On this earth, Christians are the temple of God. Is your temple filled continually with praise to God?
Psalm 29:10 “The LORD sitteth upon the flood; yea, the LORD sitteth King for ever.â€
Other than its reference to the worldwide cataclysm in the days of Noah in (Gen. chapters 6-11), this is the only other time the word translated “Flood†is used in Scripture.
“The floodâ€: Refers to the universal flood of (Genesis chapters 6-8, especially Genesis 7:17).
The Lord stopped the flood in Noah’s time, and He will stop the flood of problems in our lives today. The people who disregarded God in Noah’s time, learned a very hard lesson. The Lord He is God. He is God of the past, God of the now, and God of the future. His reign is forever. He is the great I AM. He is the eternal One. He is the Alpha and Omega, the Beginning and the End. Jesus will reign on this earth for 1000 years and then for all of eternity in heaven.
Psalm 29:11 “The LORD will give strength unto his people; the LORD will bless his people with peace.â€
His special people, his covenant people, whom he has chosen for himself. These are encompassed with infirmities, and are weak in themselves; but there is strength for them in Christ. The Lord promises it unto them, and bestows it on them, and which is a pure gift of his grace unto them. This may more especially regard that strength, power, and dominion, which will be given to the people of the most High in the latter day. Since it follows, upon the account of the everlasting kingdom of Christ.
“The Lord will bless his people with peaceâ€: Will give them the “rest which remaineth to the people of God†(Heb. 3:9). The perfect peace which “passeth all understanding†(Phil. 4:7).
Christians will reign with Jesus as His subordinates. He is King of kings and Lord of lords. Jesus is the King of Peace. Those who ride out the storms of life steadfast in their faith, will live in peace with Jesus.
I want to bring one Scripture to our attention about all these voices of God we have studied in this lesson.
Revelation 4:5 “And out of the throne proceeded lightnings and thunderings and voices: and seven lamps of fire burning before the throne, which are the seven Spirits of God.â€
This Scripture alone allows us to know where these mighty voices come from.
A Psalm [and] Song [at] the dedication of the house of David.
Psalm 30: The words "house of David" in the superscription are intended to record the occasion of the psalm's writing, but may point to either the dedication of David's palace (2 Sam. 5:11), or the dedication of the threshing floor of Araunah (or Ornan), the site of the future temple (2 Sam. 24:18-25; 1 Chron. 21:18-30). In later Judaism, the psalm was used in the celebration of Hanukkah and at the presentation of firstfruits. The main idea of the psalm, in any case, is clearly expressed: "Thou has turned for me my mourning into dancing (verse 11). The joy and thanks voiced in the final two verses, however, are only the aftermath of David's thanks (verses 1-5), for the Lord's chastening hand on a boastful servant (verses 6-10).
A mixture of forms characterizes Psalm 30. David speaks out of a cycle of life (i.e., lamentation and laud), especially moving through prayer to praise. In spite of great variety, the psalm is bonded together by praise emphases (compare verses 4, 9, 12). The psalmist's beginning and ending pledges to praise provide structure for his prayers and testimonies.
III. His Look Ahead to Continuing Prayers and Testimonies (30:10-12a).
Title: The first and last parts of this title, i.e., "A Psalm ... of David", are common notations in the superscriptions of many psalms. However, the middle words, "and Song at the Dedication of the House", were probably added later, although they could have referenced David's temporary tent of the Ark erected on Mt. Zion (2 Sam. 6:17), or his own house (2 Sam. 5:11-12).
Psalm 30:1 "I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me."
"Extol" is a word often used in the Old Testament for lifting a bucket up out of a well. David had sunk to near-death, but God reached down, lifted him up, and gave him back his life. In this psalm, David praises God for hearing him and healing him (6:2; 30:8-10; 86:13; Isa. 53:5).
The word extol in the verse above, means raise or exalt. We see then, that David is lifting up the Lord in praise. We know that David, like us, made mistakes and was punished for those mistakes. The wonderful thing in this, is that God has forgiven David and lifted him up from his pit of despair. The greatest rejoicing is when we were guilty of sin and are now forgiven. When David numbered the people without God's permission, God punished David severely. The people looking on thought that the blessings of God were no longer on David. The good news is, God forgave David and now David's foes had nothing to laugh about.
Verses 2-3: Thou hast healed me": God alone is the unique healer (compare Exodus 15:26; Deut. 32:39; Psalm 107:20). David is extolling God for bringing him back from a near-death experience.
Psalm 30:2 "O LORD my God, I cried unto thee, and thou hast healed me."
"Heal" may be used metaphorically for the removal of mental sufferings (see Psalm 41:4; 147:3). But David's grief when he saw the sufferings of his people from the plague seems to have wholly prostrated him, both in mind and body. For the nature of the "cry" spoken of (compare verses 8-10), which are an expansion of the present verse.
In this case, the healing possibly was of a broken heart. We know God had sent pestilence through the land, because of David's sin. God lifted the pestilence, because of the prayers of David. I wonder sometimes how God feels about all the numbering systems in our society. Thank God we are not a number with Him, He has a special name for each of us who belong to Him. We must always pray about the sins in our society.
2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
Psalm 30:3 "O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit."
When his life being in danger, was near unto it (Job 33:22). Otherwise the soul dies not, nor does it lie and sleep in the grave. Or "thou hast brought up my soul from hell". That is, delivered him from those horrors of conscience and terrors of mind, by reason of sin, which were as hell itself unto him (see Psalm 116:3).
"Thou hast kept me alive": Preserved his corporeal life when in danger, and maintained his spiritual life. And quickened him by his word, under all his afflictions, and kept him from utter and black despair.
"That I should not go down to the pit": More literally, "thou hast caused me to live from them which go down to the pit." That is, thou hast distinguished me from them by keeping me alive. The word "pit" here means the same as the grave (see the notes at Psalm 28:1).
The one thing that David dreaded was dying before God forgave him of the sin he had committed. It is a dreadful thing to die in sin. To die in sin would mean that the person would wind up in hell. The pit spoken of here is hell. David had been near death because of his sin, but God spared him. David is fully aware that God saved him. He deserved death but God saved him. This is the very condition of all of us. We deserve to die for our sin, but Jesus became our substitute on the cross that we might be saved. Just as in the verse above David believed that God saved him, we must believe that Jesus saved us.
Psalm 30:4 "Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness."
Such to whom he has been gracious and merciful, and has blessed with pardoning grace, and justifying righteousness, adoption, and a right to eternal life. And who are holy godly persons; in whose hearts principles of grace and holiness are formed. And who are kind and bountiful to others: all which the word here used signifies. And these are the Lord's. They are set apart for him, and they are sanctified by him. And therefore should sing his praises, both vocally, and with melody in their hearts.
"And give thanks at the remembrance of his holiness": Which is essential to him, and in which he is glorious. And which appears in all his ways and works of providence and grace, and both in the redemption and sanctification of his people. And besides this, there is the holiness of Christ, which is imputed to his saints. And the sanctification of the Spirit, which is wrought in them. And at the remembrance of each of these it highly becomes them to give thanks to the Lord, since hereby they are meant to be partakers of his kingdom and glory.
Notice this verse lets us know that the statements David has been making apply to us, as well. We have so much to praise God for. It was not just the followers of God then, who were saints of His, but all believers now are saints of His. We are His, because He bought us with His precious blood. We are cautioned to be holy, for He is holy. We are not holy, but we must desire to be holy and work toward that goal. We are however, in right standing with God for we have taken on the righteousness of Christ.
Psalm 30:5 "For his anger [endureth but] a moment; in his favor [is] life: weeping may endure for a night, but joy [cometh] in the morning."
This stark contrast constitutes one of the most worshipful testimonies from the Scriptures (compare the principle in Isa. 54:7-8; John 16:20-22; 2 Cor. 4:17).
The psalmist contrasts the momentary difficulties of this life with God's lasting favor. A similar sentiment is expressed by Paul, although on a much larger scale, when he compares the afflictions that believers face in this life with the glory they will experience in the next (2 Cor. 4:17).
To me one of the most beautiful acts of forgiveness that God did, is when He forgave the children of Israel for making the golden calf and worshipping it. Moses pleaded for the people, and God forgave them. We see here, that David pleaded with God and God forgave him. When we sin, we should follow this example and plead for forgiveness. God is longsuffering.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
When trials in this life come (and they do to all of us), remember joy cometh in the morning. At the darkest point of night, the dawn is beginning to come.
Psalm 30:6 " And in my prosperity I said, I shall never be moved."
David recalls his previous independent attitude and arrogant talk God had warned the nation and its leaders about such sinfully nearsighted outlooks (compare Deut. 8:11-20; note sample failures in Deut. 32:15; 2 Chron. 32:25; Jer. 22:21; Hosea 13:6; Dan. 4:28-37). By the grace of God, David woke up to the fact that he was acting like his arrogant adversaries (compare Psalm 10:6).
This problem of David's is the problem of the whole world. When times are going good, we are not seeking the face of God. It is in our time of sorrow that we cry out to God. Really this is a vain statement by David, but a statement that all too many of us make as well. When there is no temptation, we feel that we are sitting pretty with God. Let temptation come, and we may fall like David did. We grow very little on the mountain top. It is in the valleys that we grow.
Psalm 30:7 "LORD, by thy favor thou hast made my mountain to stand strong: thou didst hide thy face, [and] I was troubled."
It was thy favor which had given me the "prosperity" whereby I was exalted. And which I thought rooted in myself, which had made Zion strong, and enabled me to triumph over my enemies. But, lo! suddenly all was changed.
"Thou didst hide thy face": That is, at the time when I was so confident, and when I thought my mountain stood so strong, and that I was so secure. Then I was shown how insecure and uncertain was all that I relied on. And how absolutely, after all that I had done, I was dependent for safety on God. To "hide the face" is synonymous in the sacred writings with the withdrawing of favor. Or with displeasure (see the notes at Psalm 13:1; compare Psalm 104:29).
"And I was troubled": I was confounded, perplexed, agitated, and terrified. I was thrown into sudden fear. For all that I had so confidently relied on, all that I thought was so firm, was suddenly swept away. We do not know what this was in the case of the psalmist. It may have been the strength of his own fortifications or it may have been the number and discipline of his army. It may have been his own conscious power and skill as a warrior. It may have been his wealth or it may have been his bodily health. In reference to any of which he may have felt as if none of these things could fail. When that on which he so confidently relied was swept away, he was agitated, troubled, and anxious. The same thing may occur now, and often does occur, when people rely on their own strength; their health; or their wealth. Suddenly any of these may be swept away. Suddenly they are often swept away, to teach such men, even good men, their dependence on God, and to show them how vain is every other refuge.
At least David gives God the credit for his mountain standing strong. When we get to feeling as if we have won and we are on the top of our mountain, sometimes the mountain begins to shake, and we must go back in to the valley to be taught a lesson. The worst feeling any believer can experience is feeling that God has turned His face away from him. We too are troubled when we feel that God has turned away. It is time to repent when this happens. We may not realize that we have offended God, but that would be the only reason He would remove His presence. I have said before that I refuse to go to a church where the presence of God is not evident. I go to church to fellowship with the Lord, if He is not there, I cannot fellowship with Him.
Verses 8-10: What happened with the Ark (2 Sam. 6:9-11) made David fearful, even ill. If David was arguing with the Lord here he drops it to seek God's "mercy" and help.
Psalm 30:8 "I cried to thee, O LORD; and unto the LORD I made supplication."
In his trouble, when the Lord had hidden his face from him, and he sensed that he had departed from him. He was not stupid and unaffected with it; nor did he turn his back upon God, and seek to others. But he cried after a departing God, which showed love to him. And some degree of faith in him, by looking again towards his holy temple, and waiting upon him until he returned.
"And unto the Lord I made supplication": In the humblest manner; entreating his grace and mercy, and that he would again show him his face and favor.
A familiar argument for preservation of life (compare Psalms 6:5; 28:1; 88:10-12; 115:17; Isa 38:18-19).
The only place to go in time of trouble is to the Lord. David did not go around whining to his friends, he went to the Lord. My help cometh from the Lord. To cry to the Lord is much more than just a little quickie prayer. This is a very serious seeking of the Lord.
Psalm 30:9 "What profit [is there] in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?"
That is, What profit or advantage would there be to thee if I should die? What would be "gained" by it? The argument which the psalmist uses is that he could better serve God by his life than by his death. That his death, by removing him from the earth, would prevent his rendering the service which he might by his life. The same argument is presented in (Psalm 6:5; see the notes there), and is found again in (Psalm 88:10-12; and in the hymn of Hezekiah; Isa. 38:18-19).
"When I go down to the pit!" Though the grave seems rather to be meant.
"Shall the dust praise thee?" That is, men whose original is dust, being reduced to dust again, as the body at death. When laid in the grave, and corrupted there, this lifeless dust cannot praise the Lord. The soul indeed dies not with the body; nor does it sleep in the grave with it. Or is it unemployed in heaven; but is continually engaged in the high praises of God. But the sense of the psalmist is, that should he die and be buried and be reduced to dust, he should no more praise the Lord in the land of the living. Among men, to the glory of divine grace and goodness; so that this revenue of his glory would be lost.
"Shall it declare thy truth?" Either the truth of the Gospel, which lies in the word of God. Or rather the faithfulness of God in the performance of his promises (see Psalm 40:10).
David says here, If I die and go to hell, I can't praise you. What will that profit? David knows that God loved him and made him what he was. Even the name David, means (beloved of God). I believe in this David is saying, Lord if you let me live, I will ever praise your name. I will declare to all who you are and your truth. Have you ever made such a deal with God? You know that you are alive and breathing your next breath by His permission. Are you spreading the wonderful truth of the gospel of Jesus Christ?
Psalm 30:10 "Hear, O LORD, and have mercy upon me: LORD, be thou my helper."
By lifting up the light of his countenance again upon him. By manifesting and applying his pardoning grace to him, and by delivering him out of all his afflictions.
"Lord, be thou my helper": In this time of trouble; for he knew that vain was the help of man. And he was entirely in the right to take himself to the Lord, who was able to help him, when none else could.
I have cried so many times, Lord help me for I am weak. I really think David has it in reverse. God is not our helper; we are His helper. God is the Boss, we are His workers on this earth. The cry for mercy from God is as old as man himself. Man cannot live a successful life without God. When we allow Jesus to be Lord of our life as well as our Savior, we do it His way and it works. Lord Jesus, take up your abode in me. Let the Holy Spirit be my teacher and my Guide. As I live this life, let me no longer live for self, but Jesus, You live in me and through me, and I cannot fail.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
Psalm 30:11 "Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;"
This, with what follows, expresses the success he had in seeking the Lord by prayer and supplication. There was a sudden change of things, as it often is with the people of God. Sometimes they are mourning by reason of sin, their own and others. Or on account of afflictions. Or because of spiritual decays; or through the temptations of Satan. Or, as it was the case of the psalmist now, because of the hidings of God's face. But this mourning is exchanged for joy and gladness when the Lord discovers his pardoning love. Revives his work in their souls and takes off his afflicting hand from them. And then rebukes the tempter, and delivers out of his temptations.
"Thou hast put off my sackcloth": Which was used in mourning for relations, and in times of calamity and distress. And as a token of humiliation and repentance (Gen. 37:34).
"And girded me with gladness": By these phrases the same thing is signified as before (see Isa. 61:3).
Just one touch of the Lord, and the mourning is gone. God turned David's mourning into dancing. The power of God has come upon him with such joy that it has overwhelmed David in the Spirit of God. The Jews put on sackcloth when they were mourning and poured ashes over their head. We see that David's earnest desire to reach the very throne room of God, had caused him to even wear sackcloth. Notice where the overwhelming gladness came from. It was from God. In my opinion, it is alright to dance in the Spirit "after the power of god comes on you", not before. We should not plan to dance before the Lord.
This dance, spoken of here, is after God touched David.
Psalm 30:12 To the end that [my] glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.
Meaning either his soul, the more noble and glorious part of him. Or the members of his body, his tongue, which is the glory of it, and with which he glorified God (see Psalm 16:9; compared with Acts 2:26). This was the end that was to be answered by changing the scene of things; and which was answered.
"My glory": Now with renewed perspective (verse 6), he recognizes that all he is and has is due to God's unmerited grace (contrast verse 7a).
"And not be silent. O Lord my God, I will give thanks unto thee for ever": Great mercies deserve perpetual remembrance. David regarded the mercy at this time benefitting him as one which, that acknowledged Hezekiah, requiring him to be commemorated "all the days of his life" (Isa. 38:20).
So many of us forget to praise God for the things He has already done for us. David promises God in this verse, that He will praise Him forever. Possibly (my glory), means David's lips speaking praise that comes from David's innermost being. Let us not forget to praise God in song and in word from our innermost being for all He has done for us.
Psalm 30 Questions
To the chief Musician, A Psalm of David.
Psalm 31: This psalm is uniquely composed of two rounds of lament (verses 1-6, 9-18), and praise (verses 7-8, 19-24). The description of David's plight is so vivid (see especially verses 9-13), that more than one biblical character relied in subsequent times on its history of stress resolved. Jonah's prayer echoes verse 6 (Jonah 2:8); Jeremiah frequently borrowed the phrase found (in verse 13), "fear was on every side" (Jer. 6:25; 20:10; 46:5; 49:29); and Jesus drew on the language (of verse 5), for His final words on the Cross (Luke 23:46).
Verses 1-24: This psalm contains more of David's problems, prayers, and praises. David will again walk a road that takes him from anguish to assurance. Within the two settings (of Psalm 31), the psalmist's testimonies passionately celebrate the efficiencies of God.
Psalm 31:1 "In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness."
This is the ground of the petitions which follow; or the reason why the psalmist thus appeals to God. It was his firm confidence in Him; in His character; in His promises; and in His ability to deliver Him in the time of danger. Compare the notes at Psalm 7:1. Notwithstanding the extremity of his danger, his belief is firm in the coming overthrow of his enemies, and in his own deliverance and restoration.
"Let me never be ashamed": Neither in this world, nor in that to come. The believer has no reason to be ashamed of anything in this life but sin. And the imperfection of his own righteousness, and his trust in it. Not of the Lord, in whom he trusts. Nor of his Word, or Son the Lord Jesus Christ, in whom he believes as his Savior and Redeemer. Nor of the Spirit, and his work of grace upon him. Nor of his faith, hope, trust, and confidence in them. Nor of the Gospel, the means of faith, and of the support of it. Nor of the reproaches, afflictions, and sufferings, he endures for the sake of Christ and his Gospel. Nor of his ordinances and his people. Nor will he be ashamed hereafter at the coming of Christ, when he will appear in his righteousness and be clothed with white robes, and shall stand at his right hand of the Father and be received into glory.
"Deliver me in thy righteousness": In the manifestation of Thy righteous character; in the exhibition of that character as righteous. As doing justice between man and man; as pronouncing a just sentence between me and my enemies.
This is almost identical to an earlier request of David's. Faith in God is always rewarded by the Lord. We know that without faith it is impossible to please Him. Trust is when you know in your spirit that the Lord will do whatever is best for you. It is actually when you learn to rest in the assurance of the Lord. Jesus Christ is the only one who ever lived who was truly righteous. Our righteousness is in Him.
Psalm 31:2 "Bow down thine ear to me; deliver me speedily: be thou my strong rock, for a house of defense to save me."
"Bow down thine ear to me": This is a bold pay-attention-to-my-prayer demand (compare Psalm 102:2). Which is said after the manner of men, who, when they give attention, and listen to anything, stoop, and incline the ear. And this for God to do, as he sometimes does, is wonderful condescending grace!
"Deliver me speedily": Which shows that he was in great danger, and his case required haste. The Lord does help right early, and is sometimes a present help in time of need. And delivers at once, as soon as the mercy is asked for.
"Be thou my strong rock": For shelter and security from enemies, as well as to build his everlasting salvation on, and to stand firmly upon, and out of danger.
"For a house of defense to save me": Both for a house to dwell in, the Lord being the dwelling place of his people in all generations, and a strong habitation to which they may continually resort. And for protection and safety, their place of defense in him being the munition of rocks, a strong hold, and a strong tower from the enemy.
This is a plea from David for the Lord to hear him when he prays. God's time and our time is not the same. With Him a thousand years is like a day, or a day as a thousand years. David says, hurry! Jesus Christ our Lord is the Rock of our salvation. This plea extends to asking the Lord to build a hedge around him.
Psalm 31:3 "For thou [art] my rock and my fortress; therefore for thy name's sake lead me, and guide me."
The language resembles that of (Psalm 23:1-3), except it now comes packaged in prayer requests. David prays for God to be his Rock and Fortress in the future, because he has always looked to him as his Rock and Fortress in the past. Faith establishes a claim to have its anticipations made good.
"Therefore for thy Name's sake lead me, and guide me": The metaphor is dropped, and God is simply asked for guidance and direction. In the struggle between Absalom and David more depended upon wise counsel than upon mere force (2 Sam. 15:31-37; 16:15-23; 17:5-23).
David is repeating here, that his entire faith is in the Lord. Thy name's sake, indicates the Lord Jesus. Since David prayed this more than once, it means that he truly needs this. This is not a want, but a need.
Psalm 31:4 "Pull me out of the net that they have laid privily for me: for thou [art] my strength."
The Ziphites, and Saul, and his men. The former intending treacherously to betray him, and the latter encompassing him about in order to take him. And such was his danger and difficulty, that he saw none but God could deliver him. And he it is that breaks the nets of men, and the snares of the devil, which they secretly lay for the people of God. That they may stumble, fall, and be taken, but delivers them out of them.
For thou art my Strength": The author, giver, and maintainer, both of his natural and spiritual strength. And who was able, and was only able, to pull him out of the net, and extricate him out of the difficulties in which he was.
We know that David's own son tried to capture and do away with David. In all of these lessons however, we have been trying to apply the verses to our situation. In that sense, we see that our enemies are constantly trying to set a trap for us. Our enemy is the devil and his demons. The Lord is our protection and our refuge. For every problem we get ourselves in, there is a way out. The way out is Jesus. He will rescue us when we cry out to Him.
Psalm 31:5 "Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth."
"Into thine hand": This is applied to both the lesser David and the Greater David (Luke 23:46); here it involves the common denominator of trust. This is a metaphor depicting God's power and control (compare verse 15a; contrast verse 8, 15b).
David confidently committed himself to God's care because God had faithfully delivered him and proved true to His promises. The first line of this prayer appears twice in the New Testament (Luke 23:46; Acts 7:59), and provides an example for all believers in times of suffering.
The Lord Jesus said, Father, into thy hands I commit my Spirit (Luke 23:46 NKJV). This is possibly a prophetic statement in that sense. It is also true that David committed his spirit to God for help. All through these lessons, I have been saying that, we must make Jesus our Lord, as well as our Savior. When Jesus is Lord of your life, you have committed your spirit to Him. Jesus redeemed us on the cross. This further commitment of our self just says, God of Truth, Your will be done in my life.
Psalm 31:6 "I have hated them that regard lying vanities: but I trust in the LORD."
"I have hated" (compare Psalm 26:5), on the proper basis for such hatred (compare Psalm 139:21).
"Lying vanities": This is a common designation for false gods (compare Deut. 32:21; 1 Kings 16:13; Jer. 10:15; 14:22; 16:19; 18:15; Jonah 2:8). On the "idiocy' of idolatry (see Hab. 2:18-20).
This hate that David is speaking of here, is righteous. These people are those who have totally disregarded the One True God in favor of false gods. David has totally committed himself to God. Stay away from those who worship false gods. They can do nothing but drag you down into the pit with them.
Psalm 31:7 "I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;"
I will triumph and joy in thy mercy. That is, in the mercy which he had already experienced, and in that which he still hoped to enjoy. He had had abundant proofs of that mercy and he hoped for still further proofs of it. And he says that he would find his joy in that, and not in what idols could give.
"For thou hast considered my trouble": Inward, arising from indwelling sin, doubts and fears, desertions and darkness, and Satan's temptations. And outward, from the world, and the men of it, and by reason of bodily afflictions. Now the Lord looks upon the troubles of his people, and upon them in them, with an eye of pity and compassion. He sympathizes with them; he considers the nature of their trouble and their weakness to bear it
"Thou hast known my soul in adversities": That is, the Lord had taken notice of him, approved of him, loved him, had visited him, and made known his love to him. And owned him for his own, and had chosen him in the furnace of affliction. A time and season when oftentimes friends and acquaintance are shy, and will not look upon men, know them, and own them. But the Lord does otherwise, and which is another reason of joy and gladness in his mercy.
This gladness is in the midst of trouble. This should be the way Christians act when problems come. Our being glad in the Lord should not depend on circumstances. God did not promise that we would not have tribulation in this life. He did promise to be with us and help us in the face of the problem. I have said so many times that God did not save Noah from the flood, but in the flood. Determine in your heart to rejoice in the mercy of God, regardless of the turmoil around you.
Psalm 31:8 "And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room."
Whereof I was in great and imminent danger, if thou had not delivered me (see 1 Sam. 23:7).
"Thou hast set my feet in a large room": Given me, i.e., plenty of space and freedom for action. Not confined me, nor cramped me, nor hindered me in any way (compare Psalms 4:1; 18:36). Having cheered himself with the enumeration of these grounds of encouragement (verses 5-8), the psalmist again returns to prayer.
Just as God sent an angel and released Peter from prison, He will deliver the believer from whatever terrible fate they are in.
Acts 12:7 "And, behold, the angel of the Lord came upon [him], and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from [his] hands."
Verses 9-10: These terms quite frequently are employed metaphysically to convey the non-physical impact of trials and tribulations.
Psalm 31:9 "Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, [yea], my soul and my belly."
A sudden change of case and frame! And so it is with the people of God; as soon as they're out of one trouble, they get into another. These are what are appointed for them, and lie in their pathway to heaven, and are necessary. And under them it is quite right to take themselves to the Lord, who is a merciful God. And it is best to cast themselves upon his mercy, having no merit of their own to plead with him. And they may freely tell him all their distresses, as the psalmist here does, and hope for grace and mercy to help them in time of need.
"Mine eye is consumed with grief": Expressed by tears; through the multitude of which, by reason of trouble, his sight was greatly harmed.
"Yea, my soul and my belly": Perhaps he could not eat his food, or digest it, which brought upon him internal disorders, and even brought his soul or life into danger.
David is praying a desperate prayer, have mercy. When we are in deep trouble and there seems to be no way out, then we cry for the mercy of God. This trouble spoken of here, has weakened his body and his spirit. He has cried so much that his eyes have run out of tears.
Psalm 31:10 "For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed."
Which shows the continuance of his troubles, and that his whole life had been, as it were, an uninterrupted series of sorrows.
"My strength faileth because of mine iniquity": Other causes had, no doubt, contributed to produce the profound depression of the psalmist at this period. But none was of equal force with this (compare Psalm 38:3-10; 51:1-14). It caused his strength to fail utterly, and led to complete prostration both of his mind and body.
"And my bones are consumed": I.e. racked with pain, as though they were being gnawed away.
David now thinks that all of this trouble that has come upon him, is because of the sins he committed earlier. Sometimes sin does bring great trouble. The spread of A.I.D.S. is a very good example of this very thing. It appears from this, that David has about given up. He thinks he is too old to fight all of this. His only help lies in the Lord.
Psalm 31:11 "I was a reproach among all mine enemies, but especially among my neighbors, and a fear to mine acquaintance: they that did see me without fled from me."
He was a reproach to adversaries and personal acquaintances alike, a very painful alienation (compare Psalm 88:8, 18).
David had been a mighty warrior. His enemies feared him. Now David's enemies are rejoicing at his problems. We like David, can tolerate our enemies being against us, but when our neighbors and friends are against us, it is almost unbearable. This is the case with David here.
Psalm 31:12 "I am forgotten as a dead man out of mind: I am like a broken vessel."
Either by his friends, being out of sight and out of mind. As even the nearest relations and acquaintance are in process of time when dead (Eccl. 9:5). Or by the Lord; which shows the weakness of his faith, the uncomfortable frame he was in, through darkness and desertion (compare Psalm 88:5).
"I am like a broken vessel": Or a "perishing vessel"; or "a vessel of perdition". The Septuagint version renders it "a lost vessel". One entirely useless, wholly lost, and irrecoverable. Like a broken vessel, which can never be put together again (Isa. 30:14). A most sad apprehension he had of himself. As if his case was desperate, and he a vessel of wrath (compare Rom. 9:22). Of no value to any one; only fit to be thrown away.
People soon forget that David had done great things as king of their country. His usefulness to them is gone, so they just throw him away. Can you see that Jesus became like that broken vessel for us? He became hated and refused by man, that He might become the Savior of all men.
Psalm 31:13 "For I have heard the slander of many: fear [was] on every side: while they took counsel together against me, they devised to take away my life."
Both enemies and neighbors. The defamatory statements circulated against him had reached David's ears, and had so affected him that he felt as described in the preceding verse.
"Fear was on every side": While they took counsel together against me. Fear was "on every side". In his own heart, and in the hearts of all his friends. When it came to the point of his enemies holding a formal council, in which the matter discussed was the best mode of proceeding against him to take away his life. The particulars of such a council are given in (2 Sam. 17:1-14). "Fear was on every side" (compare Jer. 6:25; 20:3, 10; 46:5; 49:29; Lam. 2:22).
"They devised to take away my life": That David's life was sought is apparent from the last clause (of verse 2), "I will smite the king only."
"While they took counsel together against me": How to apprehend him, and what to do with him. "Took counsel": On such wicked plotting (compare Jer. 11:19; 18:23).
"They devised to take away my life": Nothing short of that would satisfy. But life is in the hand of God. Men may devise, but God disappoints, and his counsel stands. Hence the psalmist was encouraged, after all, to trust in him, in this time of imminent danger, as follows.
Much of the slander was from David's own family. It was not enough to wait until David died to take his throne away, they wanted power now so they plotted to kill him. Jesus our Lord was slandered by the very group that should have realized He was Messiah. The authorities in the Temple were the very ones that took counsel to kill Jesus.
Psalm 31:14 "But I trusted in thee, O LORD: I said, Thou [art] my God."
Having fully represented the miserable condition to which he is reduced (verses 9-13), David now returns to expressions of trust in God, and to earnest prayer to him (compare verse 6).
I said, Thou art my God": Rather, I have said. In all my sufferings, dangers, and difficulties, I have always clung to thee, and said, "Thou, and thou alone, art, and ever shalt be, my God."
Again, we see that David did the right thing, by placing his trust in the Lord.
Psalm 31:15 "My times [are] in thy hand: deliver me from the hand of mine enemies, and from them that persecute me."
And not in the hand of his enemies; as his time of life and death. Which was only by the direction and appointment of God, and was in his power, and fixed by him. Nor could his enemies take away his life before his time, and without the will of his covenant God. The time of his coming to the throne, and what was gone over him during his reign hitherto (1 Chron. 29:30). And all his times of trouble in it; both times of prosperity and of adversity. Of darkness, desertion, and temptation; and of joy, peace, and comfort. These were all in the hands of the Lord. At his disposal, and ordered by him for the good of his servant, and for the glory of his own name. And this was a quieting consideration to the psalmist under his present trials and exercises. The Targum is, "the times of my redemption".
"Deliver me from the hand of mine enemies, and from them that persecute me": A good man has many enemies, and even his very goodness creates him such. For wicked men are enemies to all that is good. And those are persecuting ones, in one way or other. Either by words or deeds; and deliverance out of their hands is by the Lord, who sometimes gives his people rest from adversity, and suffers not the rod of the wicked to continue on them. And therefore, it is best to apply to him for it.
There is a specific time for each of us to die. It is not determined by our wishes, but by the wishes of God. David is aware that he is safe from his enemies when God protects him. Persecution is a way of life for those who live to please God.
2 Timothy 3:12 "Yea, and all that will live godly in Christ Jesus shall suffer persecution."
Verses 16-17: These words echo Aaron's benediction in (Numbers 6:24-26). Both men prayed for God to look on them, smile on them, and bless them.
Psalm 31:16 "Make thy face to shine upon thy servant: save me for thy mercies' sake."
This is a request for a personal application of the blessing of (Num. 6:25; compare Psalms 4:6; 67:1; 80:3, 7, 19; 119:135).
If we know that what we are doing is pleasing unto God, we do not mind suffering persecution for it. We also know that the mercy of God will not allow us to have more persecution than we can bear.
Psalm 31:17 "Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, [and] let them be silent in the grave."
That is, I have reposed entire confidence in thee, and in thy promises, in the time of trial. Let now the result be such as to show that I had reason thus to trust in thee. That thy character is such that the persecuted and the afflicted may always find thee to be a safe and secure refuge. On their shame but not his (compare Psalm 25:2-3, 20; Jer. 17:18).
"For I have called upon thee": Who is nigh unto all that call upon him in truth, and is rich unto them, and has promised to help and save them. Which should he not do, not only he would be made ashamed, but the promise of God would seem to fail. For the psalmist does not plead any duty of his, nor make a merit of his prayers. But has respect to the promise and faithfulness of God.
"Let the wicked be ashamed": As they will be sooner or later, of their wickedness and of their false trust and confidence. Of their being incensed against Christ, and their rage against his people and persecution of them.
"And let them be silent in the grave": As all are that are there. And the sense is, let them be brought to the grave, where they will be silent. Or cease, that is, from their evil words and works, and particularly from troubling the saints (Job 3:17).
This is just saying, Lord show this unbelieving world that you do answer the prayers of your servants. Don't let them laugh at me for believing you will answer my prayers. The wicked will be silent in the grave, because their lot is hell.
Verses 18-20: His enemies exhibit signs of "mouth" disease.
Psalm 31:18 "Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous."
The slanderous tongues.
"Be put to silence": Either by thy discovery and vindication of my integrity; or by some imminent judgment. Which may either convince them, or take them off.
"Which speak grievous things": (What is hard, or hard things). The singular number being put for the plural. He means such things as were grievous and hard to be borne, such as bitter statements, cruel mocking, terrible threatenings, and the like.
"Proudly and contemptuously": With great arrogance, and confidence of success, and contempt of me and my friends. Whom they look upon as few in number, and impotent fugitives, and such as they can blow away with their breath.
"Against the righteous": Against us, whom thou knowest to be righteous, notwithstanding all their false accusations. And therefore, for thy love of righteousness save us, and silence our unjust enemies.
The world does not think of believers as being of very much use. They believe that only ignorant and poor people believe in God. They are proud of their place in society. They actually look down on believers. We should rejoice when they speak against us. This makes us children of God, for they so persecuted Jesus.
Psalm 31:19 "[Oh] how great [is] thy goodness, which thou hast laid up for them that fear thee; [which] thou hast wrought for them that trust in thee before the sons of men!"
"Thy goodness": As in the case of His other attributes, God being perfectly good is the ground for His doing good things (compare Psalm 119:68).
If you were to think of the worst day of your life and the best day, they would possibly be the same day. When God delivers us from some terrible problem, there is much rejoicing. In the verse above we see David going into a great deal of detail on the goodness of God.
1 Corinthians 2:9 "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."
Psalm 31:20 "Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues."
That is, those that fear the Lord and trust in him. And therefore, they are called his "hidden ones" (Psalm 83:3). These the Lord preserves in times of trouble and danger, and when his indignation is out against others. And so the Targum is, "in the time of thine anger" (see Isa. 26:20). The presence of God is their protection, he himself is a wall of fire round about them. His favor compasses them as a shield, and they are kept as in a garrison by his power (see Psalm 91:1). And that "from the pride of man", which otherwise would at once oppress, bear them down, and destroy them (Psalm 124:1).
"Thou shall keep them secretly in a pavilion from the strife of tongues": Which areas a sharp sword, and from whence proceed devouring words. Such contradiction of sinners as Christ endured. Not that the saints are kept free from the reproaches of men, from the lash of their tongues, but from being harmed by them. And sometimes, through the strivings and contentions of men with one another, they privately escape and are preserved, as the Apostle Paul was (Acts 23:9).
Where the presence of the Lord is, there is a very bright Light. Those who are opposed to the Lord and His followers do not like to be where that Light is. Christians, we shall be hid in the Lord Jesus Christ. When we become a Christian, we die to the old life in this world. Words spoken against a dead man mean nothing. The more we have Jesus, the less we worry about the hurtful things the world's people say to us.
Psalm 31:21 "Blessed [be] the LORD: for he hath showed me his marvelous kindness in a strong city."
An expression of thanksgiving for the evidence that God had heard him in his troubles, and had answered him.
"For he hath showed me his marvelous kindness": Literally, "He has made his mercy wonderful;" that is, he has showed me such mercy as to be an object of admiration and astonishment. It was not ordinary kindness; such as is shown to people every day. It was so uncommon, so far beyond all expectation. So separate from second causes and the agency of man and so marked in its character, as to fill the mind with wonder.
"In a strong city": Margin, "fenced city." This may mean either that he had thus placed him literally in a strongly fortified city where he was safe from the fear of his enemies. Or that he had interposed in his behalf, and had given him protection as if he had brought him into such a strongly fortified place.
The strong city here, could be any city of the world. It just means that in the midst of all the turmoil, God showed David his kindness. He saved David and will save us, right in the middle of all the turmoil. Blessed be the name of the Lord.
Psalm 31:22 "For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee."
In my fear; my apprehension. The word rendered "haste" means properly that terror or alarm which causes one to flee, or to endeavor to escape. It is not "haste" in the sense of an opinion formed too quickly, or formed rashly. It is "haste" in the sense of terror leading to sudden flight, or an effort to escape. See an illustration of this idea in the case of David himself (in 1 Sam. 23:26).
"I am cut off from before thine eyes": That is, I shall certainly be cut off or destroyed. Either in thy very presence; or so that I shall not be admitted into thy presence. I shall be cut down, and suffered no more to come before thee to worship thee (compare the notes at Psalm 6:5).
"Nevertheless, thou heardest the voice of my supplications when I cried unto thee": God did not forsake his servant on account of this temporary failure of faith. No sooner did the psalmist rid himself of his extreme alarm, and turn once more to God in prayer, than he was heard, and his prayer answered.
At one point in his trouble, David thought that God had turned away from him. God never walks away from us; we walk away from Him. The instant David cried to Him, God heard him.
Psalm 31:23 "O love the LORD, all ye his saints: [for] the LORD preserveth the faithful, and plentifully rewardeth the proud doer."
"Love the Lord": Biblical love includes an attitudinal response and demonstrated obedience (compare Deut. 6:4-5; 10:12; John 14:15, 21; 15:10; 2 John 6). The assurance of both reward and retribution is a biblical maxim (e.g., Deut. 7:9-10).
The very name of these Bible studies is Love the Lord. All true believers in the Lord love Him. He loved us long before we loved Him. We love Him because of all the wonderful things He has done for us, but He loves us in spite of all the wrongful things we have done. While we were yet in sin, He loved us. The only thing Jesus asks in return is that we are faithful to Him. We should be about the Father's business here on the earth, until our precious Lord Jesus comes back for us. We should work till Jesus comes with no thought of reward.
Matthew 6:19-20 "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:" "But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:"
Psalm 31:24 "Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD."
"Be of good courage": A singular form of this plural imperative was addressed to (Joshua in 1:7). It is used nearly 20 times in the Old Testament, particularly in anticipation of battle.
Fight the good fight of faith.
Matthew 10:22 "And ye shall be hated of all [men] for my name's sake: but he that endureth to the end shall be saved."
The Lord Jesus won the war on the cross. We are just cleaning up a few skirmishes. Do not turn back. The Lord will be with you in all your struggles. Remember, the war is already won. Our hope is in Jesus.
Psalm 31 Questions
Psalm 32
[A Psalm] of David, Maschil.
Psalm 32: The psalm describes the blessedness of forgiveness as no other does. This is the theme of especially the first five verses, which include the happiness of the forgiven man (verses 1-2), the physical and psychological effects of unconfessed sin (verses 3-4), and the simple remedy of confession to obtain God's forgiveness (verse 5). On this basis David can experience prayer (verses 6-7), divine instruction (verses 8-9), and personal witness (verses 10-11).
Verses 1-11: This psalm has been classified by the early church as one of 7 penitential psalms (compare 6, 38, 51, 102, 130, 143). Among these, Psalms 32 and 51 stand out as confessional giants. As historically related to the life of David and especially in connection with the Bathsheba episode (compare 2 Sam. chapters 11-12), Psalm 51 would have preceded Psalm 32. The over-all thrust, intent, and development of Psalm 32 may be summarized as follows: Life's most important lessons about sin, confession, and forgiveness are skillfully shared by David through two avenues of approach.
Title: "A Maschil" in the heading introduces a new technical term. It could indicate that Psalm 32 was a "contemplative poem", or a "psalm of understanding", or a "skillful psalm".
Verses 1-2: "Transgression ... sin ... iniquity": Three key Old Testament words for sin occur, viewing it respectively as rebellion, failure and perversion.
Psalm 32:1 "Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered."
Most scholars agree (that this psalm and Psalm 51), were responses to David's sin with Bathsheba (2 Sam. chapter 11).
Or "lifted up"; bore and carried away. Sin is a transgression of the law. The guilt of it charged upon the conscience of a sinner is a heavy burden, too heavy for him to bear, and the punishment of it is intolerable. Forgiveness is a removal of sin, guilt, and punishment. Sin was first taken off, and transferred from the sinner to Christ, the surety. And who laid upon him really and judicially, as the sins of the people of Israel were put upon the scapegoat typically. And was bore by him, both guilt and punishment, and taken away, finished, and made an end of. And by the application of his blood and sacrifice it is taken away from the sinner's conscience. It is caused to pass from him, and is removed afar off, as far as the east is from the west. It is so lifted off from him as to give him ease and peace, and so as never to return to the destruction of him. Wherefore such a man is a happy man; he has much peace, comfort, calmness, and serenity of mind and now can appear before God with intrepidity, and serve him without fear. No bill of indictment can hereafter be found against him; no charge will be exhibited, and so no condemnation to him. The same is expressed, though in different words, in the next clause.
"Whose sin is covered": Forgiven, literally, "taken away," opposed to retained (John 20:23). So that God no longer regards the sin (Psalm 85:3).
This Psalm begins like the Beatitudes in Matthew with "blessed". In the days of David, the sins were covered by the blood of the sacrificial lamb. But praise God, our sin is wiped completely out by the precious blood of the Lamb of God, Jesus Christ.
Hebrews 10:4 "For [it is] not possible that the blood of bulls and of goats should take away sins."
If David can say, blessed is he whose transgression is forgiven, how much more can we Christians say blessed is he whose sin is abolished?
Psalm 32:2 "Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile."
The confessing sinner is "blessed" ("happy"), because no sin is beyond Almighty God's ability to forgive. God forgave murder and adultery in David, just like God will forgive any person who confesses (103:3; Rom. 4:7-8; 2 Cor. 5:19).
I believe that it is saying, the man is blessed when God does not think of the man's sins. Iniquity means transgressions or sins. The spirit of the man who has been forgiven is humble. His spirit is thankful for the Lord who forgives sin.
Romans 3:25 "Whom God hath set forth [to be] a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;"
Propitiation means atoning victim. The easiest way to say this, is Jesus paid all the penalty for our sin, and our sin does not exist anymore, if we trust in His blood.
1 John 4:10 "Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins."
Verses 3-4: David had no fellowship with God for as long as he was "silent" about his sin. He became physically ill from carrying the guilt of what he had done, able to command all of his subjects as the king but unable to command his own conscience. His joy in life was gone, replaced with bitterness and anguish.
These are vivid descriptions of the physical effects of his impenitent state.
Psalm 32:3 "When I kept silence, my bones waxed old through my roaring all the day long."
Namely, from a full and open confession of my sins, and from pouring out my soul to God in serious and fervent prayers for pardon and peace. The time spoken of is that which immediately followed the commission of the adultery, and which continued until Nathan uttered the words, "Thou art the man!" (2 Sam. 12:7).
My bones waxed old through my roaring all the day long": My cries of anguish and distress (see note at Psalm 22:1). The meaning here is, that his sorrow was so great as to lead to loud and passionate cries. And this well describes the condition of a mind under deep trouble at the remembrance of sin and the apprehension of the wrath of God. Continually, without intermission.
David like us, was miserable until he confessed all of his sins to God and was forgiven. When the heart is full of guilt, it makes the body feel bad too. The roaring all the day long was a lot of noise that did not include confession to God. Sinful living brings only sorrow and pain.
Psalm 32:4 "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah."
Meaning the afflicting hand of God, which is not joyous, but grievous, and heavy to be borne. Especially without his gracious presence, and the discoveries of his love. This continued night and day, without any intermission. And may design some violent distemper; perhaps a fever; since it follows.
My moisture is turned into the drought of summer": That is, the radical moisture in him was almost dried up, as brooks in the summer season. His body was parched, as it were, with the burning heat of the disease. Or with an apprehension of the wrath of God under it, or both. And so he continued until he was brought to a true sense of sin, and an acknowledgment of it. When he had the discoveries of pardoning love, as is expressed in (Psalm 32:5).
The worst punishment comes from the Lord when He is trying to get us to repent. Tears that David shed were tears of sorrow for the problems he was having, and not for the wrong he had done. Some of us do the very same thing before we come to God and confess our sins, so that we can be forgiven. We say poor me.
Psalm 32:5 "I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah."
David picks up the key terms that he had used to describe sin (in verses 1-2), but now, in a context of personal confession, he identifies those heinous affronts to the person of God as his own. On the priority of confession (compare Prov. 28:13; 1 John 1:8-10).
Confession is to say about one's own sin what God says about it (38:18; 2 Sam. 12:13; Prov. 28:13; 1 John 1:9).
The very first step in getting help from God is confessing the sins. Sometimes it is hard for us to even acknowledge to our self that we are committing sin. The very best thing to do, as I said, is get the sin out in the open. Do not hide the fact you have sinned, and then confess the sin and get forgiveness.
Psalm 32:6 "For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him."
This immediate following of the grant of forgiveness upon confession of sin. I.e., that is sincere and earnest in religion, though he may be overtaken in a fault or surprised into a sin.
"Pray unto thee in a time when thou mayest be found": Literally, in a time of finding, which some understand as a time when God "finds," and visits, some iniquity in his servants. And others, as the Authorized Version, "in a time when thou art gracious, and allowest thyself to be found by those who approach thee."
Surely in the floods of great waters they shall not come nigh unto him": (i.e. the waters), shall not approach such a man to injure him.
Until the very moment before the flood came, the people could have asked God to forgive them of their sin and God would have forgiven them, and saved them from the flood. When the rain started coming down, it was too late. The judgement of God had already begun. We must not wait until after Jesus appears in the eastern sky, to believe. It will be too late then.
Psalm 32:7 "Thou [art] my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah."
When by faith I have recourse to thee, I see all the reason in the world to be easy, and to think myself out of the reach of any real evil.
"Thou shalt preserve me from trouble": As I was while I kept silence, and did not confess my sins, and pray for forgiveness (Psalm 32:3). If, when God has pardoned our sins, he was to leave us to ourselves, we should soon relapse back into sin, and contract fresh guilt. And thereby plunge ourselves again into the same gulf of distress and misery. Therefore, when we have received the comfort of our remission, we must have recourse to the grace of God to be preserved from returning to folly again. And having our hearts again hardened by the deceitfulness of sin. God keeps his people from trouble, by keeping them from sin.
"Thou shalt compass me about with songs of deliverance": With such great deliverances on all sides as will give just occasion to sing thy praise. And my friends, also, shall compass me about in the great congregation, to join with me in songs of praise. They shall join their songs of deliverance with mine.
"Selah" (on this word; see note on Psalm 3:2).
Notice, in the next verse that Christians are hid in Him.
Colossians 3:3 "For ye are dead, and your life is hid with Christ in God."
God heard the cry of the Israelites in Egypt and sent Moses to deliver them. Egypt symbolizes the world. God sent us a Deliverer, and His name was Jesus. The Lord is my very special place of hiding. Notice that David uses the word my, and me. Salvation is an individual thing.
Psalm 32:8 "I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye."
"Instruct ... teach ... guide": This terminology applies to biblical wisdom. We must suppose the "godly man" (of verse 6 addressed), if we regard David as the speaker. Such a man was not beyond the need of instruction and teaching, since he was liable to sins of infirmity, and even to grievous falls, as had been seen by David's example.
"I will guide thee with mine eye": I.e. "I will keep watch over thee with mine eye, and guide thee as I see to be necessary."
God's eye sees everything. He watches over us and keeps us in the path of Light that guides us. Jesus is the Light of the world. When we walk in that Light, we are on the right path. Just as a loving parent corrects a child who has wandered, God watches us and instructs us in His ways.
Psalm 32:9 "Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee."
"Horse ... mule": I.e., don't be stubborn. Such animals are used as pointed illustrations of this sin (compare Prov. 26:3; Isa. 1:3; James 3:3).
A horse, and especially a mule, does not mind very well unless there is a bit in their mouth to make them mind. If the bit and bridle were not on them, they would go and do whatever they wanted to do. Do not be lacking in understanding and have to be driven to do what is right.
1 John 5:20 "And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, [even] in his Son Jesus Christ. This is the true God, and eternal life."
Psalm 32:10 "Many sorrows [shall be] to the wicked: but he that trusteth in the LORD, mercy shall compass him about."
The meaning here is probably, that those who will not submit themselves to God in the manner which the psalmist recommends. Who are like the horse and the mule, needing to be restrained, and who are to be restrained only by force, will experience bitter sorrows. The psalmist may refer here, in part, to sorrows such as he says he himself experienced when he attempted to suppress the convictions of guilt (Psalm 32:3-4). And partly to the punishment that will come upon the impenitent sinner for his sins. The sorrows referred to are probably both internal and external. Those arising from remorse, and those which will be brought upon the guilty as a direct punishment.
"But he that trusteth in the Lord": Not in his wealth and riches, in his wisdom and strength, or in himself and his own righteousness. For such are wicked persons. But in the Lord. In his righteousness to justify him, in his blood to pardon him, in his strength to support him, and in his grace to supply him with everything necessary for him.
"Mercy shall compass him about": Not only follow him and overtake him, but surround him. He shall be crowned with lovingkindness and tender mercies. The phrase denotes the abundance of mercies that shall be bestowed upon him here and hereafter, as both grace and glory.
The word translated sorrows above, can also be translated lashes. It would be a terrible thing to stand before the Judge of all the world, knowing that you are guilty of all the sins in your life. There would be nothing to look forward to, but a lengthy stay in the lake of fire. How wonderful, in contrast, it would be to stand before the Judge of all the world in your robe of righteousness that Jesus traded you for your sin. There would be no sin to be accounted for. There would be a glorious reward of eternal life in heaven with Jesus our Savior. The mercy we are compassed with is Jesus' righteousness.
Psalm 32:11 "Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all [ye that are] upright in heart."
The Targum renders it, "in the Word of the Lord"; in Christ, the essential Word. In him as the Lord their righteousness, and because of his righteousness imputed to them, by which they become righteous. And in him as their Savior and Redeemer, and because of the salvation which he has wrought out for them (see Isa. 61:10).
"And rejoice, ye righteous": In the Lord as before; for this is not a carnal, but spiritual joy, which is here exhorted to. The same (as in Phil. 4:4). And "righteous" ones, who are excited to it, are such who are not righteous in appearance only, or in their own conceit, or by the deeds of the law, or in and of themselves. For there is none righteous this way. But who are made righteous by the obedience of Christ, and are righteousness itself in him. Under a sense of which grace they live soberly, righteously, and godly. And these have great reason to rejoice and be glad.
And shout for joy, all ye that are upright in heart": Who have the truth of grace, and the root of the matter in them. Oil in the vessels of their hearts, with their lamps. Whose faith is unfeigned, whose hope is without hypocrisy, and whose love is without dissimulation. And who worship the Lord in spirit and in truth. And draw nigh to him with true hearts, and call upon him in the simplicity of them. These ought to rejoice, and even shout for joy, because of the grace that is wrought in them, and bestowed upon them, and the glory they shall be partakers of. For both grace and glory are given to these, and no good thing is withheld from them. The end of these upright souls is peace. And when they have done their work, they shall lie down and rest in their beds, and each one shall walk in his uprightness (Psalm 84:11).
Rejoice in the Lord always, and again I say, rejoice. We have plenty to shout for joy about. The Lord Jesus has clothed us in His righteousness, and we are righteous indeed. We have spoken before about what righteousness means. It means to be in right standing with God. Notice, upright in heart. Our heart is what we are.
Isaiah 61:10 "I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels."
Our robe of righteousness is snow white linen, washed in the blood of the Lamb.
Revelation 1:5 "And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,"
Revelation 7:14 "And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
If you have believed and been washed in this wonderful blood of the Lamb, tell everyone you see how wonderful it is, and perhaps they will confess their sin and be washed in His precious blood too.
Psalm 32 Questions
Psalm 33: The outline of this hymn of praise is unmistakable: the call to praise (verses 1-3), the cause for praise (verses 4-19), and the conclusion (verses 20-22). The call is directed toward the righteous, for whose praise to God is fitting. The cause for praise is twofold: The Lord is dependable in both word (verses 4-9), and work (verses 10-12), and the Lord is just and loyal in dealing with His children (verses 13-19). The conclusion is an expression of the joyful hope of the godly in the Lord.
Verses 1-22: This psalm is a general hymn of praise. Its two primary themes are:
(1) Yahweh is the Lord of nature; and
(2) He is Lord of history.
In biblical thought, these realms are always related; the Creator sovereignly rules over His total creation, over all creatures throughout time.
III. The Response of Praise (33:6-19).
Verses 1-3: Five different expressions in the imperative tense are used as a call to praise and thanksgiving. They are commands for the "righteous", not options: "Rejoice, praise the Lord, Praise the LORD with harp, sing unto Him, play skillfully with a loud noise".
Psalm 33:1 "Rejoice in the LORD, O ye righteous: [for] praise is comely for the upright."
"Comely": This means that praise to Him is proper, suitable, and fitting. On the propriety of praise (compare Psalm 147:1).
This Psalm was probably sung in the temple, so this first verse sets the pace for the chapter. God inhabits the praises of His people. The Christian's sacrifice unto God is praise. We have much to rejoice for. We have been redeemed. The word comely above, means suitable or beautiful. I personally like beautiful better.
Psalm 33:2 "Praise the LORD with harp: sing unto him with the psaltery [and] an instrument of ten strings."
Here for the first time, the psalmist mentions musical instruments, reflecting the Old Testament style of worship. When the rebuilt wall of Jerusalem was dedicated, Levites journeyed to Jerusalem to celebrate with gladness, thanksgiving, and singing, using cymbals, stringed instruments and harps (Neh. 12:27).
It is interesting to me that the harp is specifically mentioned as an instrument of praise here and in Revelation, as well.
Revelation 14:2 "And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:"
In some churches today, it is forbidden to use instruments of music to sing by. In Psalms, the use of instruments for praise and worship was prominent. There are also, two mentions of the harp being used in praise to God in Revelation. I do agree that some churches have allowed the music to become very worldly however. Music or singing should be worship and not entertainment. The psaltery was a lyre. The instrument of ten strings could be many different instruments, such as a guitar.
Psalm 33:3 "Sing unto him a new song; play skillfully with a loud noise."
"A new song": I.e., a new occasion and impulse for expressing fresh praise to God (compare Psalms 96:1; 98:1; 149:1).
Every "song" sung in worship can reflect moment-by-moment appreciation for the grace of God in one's life. The goal of godly musicians should be to "skillfully" offer praise and thanksgiving for the glory of their Maker.
God is not nervous, so music a little louder than you and I like it will not bother Him, if it is used in praise to Him. Singing to entertain should not be done in the church. We should sing unto the Lord. Have you ever gone down the road, singing to the Lord, thoughts that came into your spirit? That is singing a new song to Him. To play skillfully, one would have to be trained on the instrument he was using. We want to be a sweet sound in His ear.
Verses 4-9: The Word of God is "right" (pure), in a world full of uncertainly, His Word can be trusted. His Word is powerful, God's hand in creation exhibits His great power (Gen. 1:6-7).
Psalm 33:4 "For the word of the LORD [is] right; and all his works [are done] in truth."
All God's counsels and commands, whether contained in the Scriptures, or given forth in his providence, for the government of the world, are wise, and just, and good, without deceit or defect.
"And all his works are done in truth": Or rather, "in faithfulness." That is, all that he does is executed faithfully. He does all that he promises, and all that he does is such as to claim universal confidence. Whatever he does is, from the very fact that He does it, worthy of the confidence of all his creatures. None, however they may be affected by what he does, have any reason to doubt that it is perfectly right. God is the only Being of whom we have any knowledge, concerning whom we can feel this certain assurance.
The Word is Jesus Christ the Creator of all the world. He is Truth. The Lord Jesus Christ is right in all His dealings.
John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God." "All things were made by him; and without him was not any thing made that was made."
Psalm 33:5 "He loveth righteousness and judgment: the earth is full of the goodness of the LORD."
"Righteousness" is the essential principle of justice; "judgment." The carrying out of the principle in act. God loves both, a further ground for praising him.
"The earth is full of the goodness of the Lord": Or, loving-kindness (compare Psalm 119:64). The earth is full, not only of God's glory (Isa. 6:3), and of his riches (Psalm 104:24), but also of his mercy or loving-kindness. A ground of thankfulness that all will acknowledge.
Every time God created something He said, and it was good. All things were created good. The sin came into the world by the deception of Satan toward mankind. Satan from the beginning, tried to turn the good into evil. Jesus defeated Satan, when He shed His blood on the cross. The blood of Jesus defeated Satan. God did not leave anything out when He made the earth. The earth was made to be a beautiful habitation for man. It will be just that again, during the thousand-year reign of Jesus Christ as King of kings and Lord of lords. Jesus is righteousness for Himself and for all His followers as well. Our righteousness is in Christ.
Verse 6 and 9: God's utterances created a universe out of nothing (compare "God said" in Gen. 1:3, 6, 9, 11, 14, 20, 24, 26).
Psalm 33:6 "By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth."
"Host": This designation refers to stellar and planetary bodies (compare Isa. 40:26; 45:12), and/or heaven's complement of angels (compare Psalm 103:20-22). The former emphasis is more prominent in the immediate context.
If we were to look at the Scriptures in Genesis, we would find that actually the Father, Word, and Holy Spirit were all involved in the creation of the heavens and the earth and all that are therein. Breath in verse 6 above, means Spirit. The Word of God is also, Creator.
Psalm 33:7 "He gathereth the waters of the sea together as a heap: he layeth up the depth in storehouses."
"He layeth up": On this picturesque language of God's "heaping up" waters as a "pile" of dirt or sand (compare Exodus 15:8; Joshua 3:13-16; Psalm 78:13).
We saw in the miracle at the Red sea that God had power of the waters of the earth. We also saw in the flood of Noah that God told the sea to rise, and it did. It also receded at His command. Jesus spoke to the sea, and told it to be calm, and it did as He said. God is the controller of nature.
Psalm 33:8 "Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him."
The righteous alone have a right to "praise" God (see verse 1). But "all the earth", i.e. all mankind, may be called upon to "fear" him. He is an object of awe and true "godly fear" to godly men. To the ungodly he is an object of terror and fear of punishment.
"Let all the inhabitants of the world": The power displayed in the works of creation appeals to all alike.
"Stand in awe of him": Reverence or adore him. The expression is equivalent to "worship," fear or reverence entering essentially into the idea of worship.
The fear of the Lord is the beginning of wisdom. Let all the earth stand in awe. Anyone, who does not have the greatest of respect for God, should think about God making the whole world and everything in it. Just the fact that the planets stay in orbit is a miracle, that I cannot explain. The human brain is said to be the most complicated and sophisticated computer ever known to man. Only a fool would not be in awe of God.
Psalm 33:9 "For he spake, and it was [done]; he commanded, and it stood fast."
Rather, and it was. The thing of which he spake at once existed. See the passage of Genesis which Longinus thought so striking an instance of the sublime, "And God said, Let there be light; and there was light" (Gen. 1:8).
"He commanded, and it stood fast": Literally, and it stood. God's lightest word once uttered, is a standing law to which nature absolutely conforms, and man ought to conform (compare Psalm 119:90-91).
This says, not only that He made it, but that it followed every command He made. Out of nothing, the Word of God created everything.
Verses 10-11: A sharp contrast is drawn between mankind's shaky plans and the Lord's sovereign plans.
Psalm 33:10 "The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect."
Literally He frustrates the counsel of the heathen, and causes it to fail (see 2 Kings 6:8-12; Dan. 6:5-28).
"He maketh the devices of the people of none effect": The same thing is expressed here as before. In different words, for the further confirmation of it, and that it might be attended to. This is the Lord's doing. He is omniscient, and knows all the secret plots and designs of men. And he is omnipotent, and counteracts them, and confounds them in all their measures. And is faithful to his people, cause, and interest.
In our study of the children of Israel being delivered out of Egypt, we saw how helpless the great pharaoh was. Not only was the great pharaoh of Egypt no match for God, but the gods of the Egyptians were no match either. God's laws are absolute. They are not changeable. Jesus fulfilled the law.
Psalm 33:11 "The counsel of the LORD standeth for ever, the thoughts of his heart to all generations."
By which are meant, not the doctrines of the Gospel, nor the ordinances of it; though these will stand firm, and remain to the end of the world. But the purposes and decrees of God, which are wisely formed in himself. And are eternal and set, and relate to all things in providence and grace. The Lord does all things according to the counsel of his will in the government of the world, and in the salvation of men. The choice of persons to everlasting life is according to it. And so are their redemption, effectual calling, and glorification.
"The thoughts of his heart to all generations": Which, with respect to his own people, are thoughts of peace, grace, and mercy. These are many, and within himself, were very early, even from all eternity. And have their sure and certain effect (Isa. 14:24; see Prov. 19:21).
The counsel of the LORD is found in the Bible, the Word of God. The Word of God is as current today as our daily newspaper. The Bible is current to all generations. It is the Word of God, and will live on forever. The thoughts of His heart were revealed through Jesus Christ to all of His followers. The world would not understand, but the followers of Jesus would understand.
Psalm 33:12 "Blessed [is] the nation whose God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance."
For the meaning of the word "blessed" (see the notes at Psalm 1:1). The idea here is, that the nation referred to is happy, or that its condition is desirable. What is true of a nation is also as true of an individual.
"Whose God is the Lord": Whose God is Yahweh, for so this is in the original Hebrew. That is, the nation which worships Yahweh, and is under his protection. This is evidently said to distinguish such a nation from those which worshipped false gods or idols. Such a nation is blessed or happy.
"And the people whom he hath chosen for his own inheritance": They are "blessed" in two respects. First, because they know God as Jehovah. And secondly, because he has chosen them out of all the nations of the earth to be his "peculiar people" (see Exodus 19:5; Deut. 4:20; 7:6; 14:2; 1 Kings 8:53; Psalm 135:4).
Some time ago the United States proclaimed belief in God. It seems in the last few years that many people want to get away from the very belief this country was founded upon. We have been blessed, because we proclaimed faith in the One True God. Even our coins proclaimed (In God we trust). It is a very dangerous thing for our nation to wander away from God. We Christians are His inheritance.
Ephesians 1:18 "The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,"
Psalm 33:13 "The LORD looketh from heaven; he beholdeth all the sons of men."
Where his throne and temple are, upon the earth and men, and things in it, as follows.
"He beholdeth all the sons of men": The evil and the good. Which is contrary to the sense of many wicked men, who imagine he takes no notice of what is done here below. But his eye is upon all, upon all the workers of iniquity, how secret whatsoever they may be. And not only his eye of Providence is upon good men, but his eye of love, grace, and mercy. And he has a special and distinct knowledge of them.
We know that God sees and knows everything. We know also, that He looks at individuals as he did Job.
Job 1:8 "And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?"
God does not look at the earth and see great masses of people. He looks at individuals. He beholds all the sons of men, one at a time.
Psalm 33:14 "From the place of his habitation he looketh upon all the inhabitants of the earth."
Which is heaven, that is, the habitation of his holiness, and of his glory (Isa. 63:15).
"He looketh upon all the inhabitants of the earth": Good and bad. And not the nation of Israel only, but the Gentile world. Whom in former times he overlooked. But under the Gospel dispensation visits in a way of mercy. By sending his son to die for them, and by spreading his Gospel among them. By calling them by his grace, by planting churches in the midst of them, and by continuing his word and ordinances with them.
The place of the habitation of God is heaven. He looks down on us from His lofty position in heaven.
Psalm 33:15 "He fashioneth their hearts alike; he considereth all their works."
"He fashioneth their hearts": This is the potter's word (compare Gen. 2:7); for the significance of this statement (see Isa. 29:15-16).
We know that God has placed a heart in every individual. This is possibly, the part of man that God will judge. The heart of man is what he is. God notices even when we give a cold cup of water to a little child. No job regardless of how small it is, goes unnoticed of God, if it is done to His glory.
Verses 16-19: On the teaching of these verses, compare the maxim of Zech. 4:6.
Psalm 33:16 "There is no king saved by the multitude of a host: a mighty man is not delivered by much strength."
He may be at the head of a numerous army, and yet not get the victory over a lesser one. Nor escape safe, but be taken by it, there have been such instances. And if he is saved, or gets the victory, it is not owing to the multitude with him, but to the Lord, that gives salvation to kings (Psalm 144:10). Hence it appears that even such men need salvation themselves, and cannot save themselves. Though they have ever so many at command, and therefore are not to be trusted in. Salvation is only of the Lord.
"A mighty man is not delivered by much strength": As Goliath with his great strength, could not deliver himself out of the hands of David, a stripling. Wherefore the mighty man should not glory in his might (compare 1 Sam. 17:47).
God does not save anyone because of their great power or wealth. All, whether king or slave, must humble themselves as a little child to come to God.
Psalm 33:17 "A horse [is] a vain thing for safety: neither shall he deliver [any] by his great strength."
Though it is prepared for the day of battle, and is a very warlike creature. And of great service in war, yet safety only is of the Lord (Prov. 21:31). This is put for all kinds of military preparations which men are apt to trust in, but should not, for they are "a lie". As the horse is here said to be; that is, deceives and disappoints when trusted to.
"Neither shall he deliver any by his great strength": In the time of battle; either by fighting for him, or fleeing with him.
Pharaoh's army on horseback, found out how little safety there was in being on the back of a powerful horse. All of Pharaoh's horsemen and the horses they were using, drowned in the Red sea. God delivered the Israelites on foot who had been slaves to Pharaoh.
Verses 18-19: God sees everything at all times and discriminates between "them that fear Him" (follow), "Him" and those who do not (33:13-15). Because God sees all and knows all, He is able to render aid to His people, no matter how perilous their situation.
Psalm 33:18 "Behold, the eye of the LORD [is] upon them that fear him, upon them that hope in his mercy;"
He watches over them, and "he" guards them from danger. His eye is, in fact, upon all men. But it is directed with special attention to those who fear him and trust in him. Their security is in the fact that the eye of God is upon them. That he knows their wants and that he sees their dangers. And that he has ample ability to deliver and save them.
"Upon them that hope in his mercy": Upon the pious and upon his friends. The expression is a very beautiful one. It describes the true state of a pious heart. It in fact characterizes the whole of religion. For we imply all that there is in religion on earth when we say of a man, that conscious of his weakness and sinfulness, "he hopes in the mercy of God."
The only one acceptable for us to fear is the Lord. Fear of man is lack of faith in God. God sees and knows who fear Him. The hope of us all is in Jesus Christ our Lord. Nothing but the mercy of God will get any of us to heaven. Not anyone I know wants justice from God. We all cry out for His mercy. Be merciful to me a sinner, O Lord.
Psalm 33:19 "To deliver their soul from death, and to keep them alive in famine."
To preserve their "lives," for so the word "soul" is to be understood here. The meaning is, to keep them alive. That is God is their Protector; He guards and defends them when in danger.
"And to keep them alive in famine": In times of want (compare Job 5:20). He can provide for them when the harvests fail. Famine was one of the evils to which the inhabitants of Palestine and of Oriental countries generally, were particularly exposed. And it is often referred to in the Scriptures.
God delivered Joseph and his family in the great famine that struck that part of the known world. God showed Joseph how to provide, and they lived through the famine. God miraculously fed the millions of Israelites on their way to the Promised Land by raining down Manna from heaven. Deliverance comes through Jesus Christ our Lord.
Psalm 33:20 "Our soul waiteth for the LORD: he [is] our help and our shield."
This, and what follows, are the words of the church. Expressing her expectation, faith, and joy, by reason of what is suggested in the preceding verses. She signifies her expectation of good by waiting for the Lord. Either for his coming in the flesh, and salvation by him; for which the patriarchs, prophets, and all the Old Testament saints waited (Gen. 49:18).
"He is our help and our shield": The Lord is the help of his people in time of trouble, when none else is or can be. And he is a present one, and helps early and at the best season. And he is their shield, who encompasses them about with his love and favor, keeping them by his power in the greatest safety. All which encourages their waiting upon him, and expectation of good things from him.
We are cautioned to watch, and wait, for we know not when our Lord will return. Be like the five virgins who waited, and were prepared to meet their groom. God is not only our protector in time of trouble and our help when we are weak, but is in fact, all things to us. Without Him, we could do nothing. With Him, all things are possible to us.
Psalm 33:21 "For our heart shall rejoice in him, because we have trusted in his holy name."
Not in sin, nor in themselves and in their boastings, all such rejoicing is evil. But in the Lord, "in his Word"; as the Targum is, in the essential Word of God, Christ Jesus. In his person, righteousness, and salvation. And this joy is heart joy, inward joy, real joy, joy in the Holy Ghost; and is unspeakable and full of glory. This is what the psalmist calls upon the saints to do, in the beginning of the psalm. And so, his end in composing it is answered.
"Because we have trusted in his holy name": That is, in himself, who is holy, just, and good. And so faithful to every word of promise, to every engagement of his, and therefore to be trusted in. And hence it appears that the joy before spoken of is the joy of faith.
The following Scriptures tell us what we must do to be saved.
Romans 10:9-10 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
You see, salvation is of the heart. We who trust in the name of Jesus will rejoice on judgement day, when we are called His sheep.
Psalm 33:22 "Let thy mercy, O LORD, be upon us, according as we hope in thee."
That is, an application of it in its effects. It is a prayer for a communication of grace and mercy to help in a time of need. And for a discovery of pardoning grace and mercy. And it is a prayer of faith; for the mercy of the Lord is upon his people in great plenty, and it continues. And they have reason to believe it forever will (Psalm 103:17).
"According as we hope in thee": Not according to any merits of theirs, but according to the measure of grace. Of the grace of hope which God had bestowed on them. And encouraged them to exercise on him, in expectation of finding grace and mercy with him.
The Christian is not like the world who has no hope. We have hope of the resurrection. The mercy of God has provided eternal life for us who believe. My hope is in Jesus Christ our Lord. His mercy endureth forever.
Psalm 33 Questions
[A Psalm] of David, when he changed his behavior before
Abimelech; who drove him away, and he departed.
Psalm 34: The historical background of this acrostic psalm is related (in 1 Samuel 21:10-15). It bears all the marks of the testimony on one who narrowly escaped death, just as the passage in Samuel describes. As such, it contains the praise and testimony of the one who was redeemed (verses 1-10), and the seasoned instruction that can stem from such deliverance (verses 11-22).
Verses 1-22: This acrostic psalm is quite similar to (Psalm 25), not just in form, but also in major themes (e.g., the emphasis on redemption that brings each psalm to a close in 25:22 and 34:22). Individual and corporate applications of the Lord's deliverance are found throughout. This psalm unfolds with a praise mode followed by teaching.
"Title": The historical occasion to which this heading alludes is found (in 1 Sam. 21:10-15); however, there is nothing obvious in the context of Psalm 34 to make such a specific connection. Abimelech, like Pharaoh, was a dynastic designation, not a proper name.
Verses 1-22: The background for this psalm is found (in 1 Sam. 21-22). In jealously, King Saul pursued David and threatened his life, forcing David to live on the run. In one of the loneliest times of his life, David sought refuge with the Philistines. When they realized who he was, he feigned insanity to protect himself.
I will "bless the Lord at all times" comes easily in the day of prosperity. But David sang his song in the night of adversity. When God's people are afraid, they should worship. When they are filled with panic, it is time to praise. When worry overwhelms, the time for worship has arrived (Eph. 5:20).
This is one of the greatest invitations in the Psalms to all the people to join together in praise.
Psalm 34:1 "I will bless the LORD at all times: his praise [shall] continually [be] in my mouth."
That is, ascribe blessing, and give honor, praise, and glory to him. Both as the God of nature and providence, for every temporal mercy. And that every day, and at all times in the day; since these are renewed every morning, and continue all the day long. And as the God of grace, for all spiritual blessings. And that continually, because these last always as they are irreversible, unchangeable, and without repentance. Yea, saints have reason to bless God in times of adversity as well as prosperity, since it might have been worse with them than it is. They have a mixture of mercy in all, and all things work together for their good.
"His praise shall continually be in my mouth": Not the "praise" of which God is the author, but of which he is the object. Which is due unto him, and is given him on account of the perfections of his nature. And the works of his hands, and the blessings of his providence and grace. This, the psalmist says, should be in his mouth. His meaning is, that he should not only retain in his heart a grateful sense of the divine favors, but should express it with his lips. Should both make melody in his heart to the Lord, and vocally sing his praise. And that "continually", as long as he lived, or had any being (Psalm 146:2).
David had been going through some difficult times, but determines in his heart to praise God all the time, whether in trouble or in prosperity. His praise is to his Lord (Jehovah). We have discussed before that the words in our mouth are just declaring what is in our heart. David realizes that without the Lord he could do nothing. David is keeping his heart stayed upon God and His goodness.
Psalm 34:2 "My soul shall make her boast in the LORD: the humble shall hear [thereof], and be glad."
My soul shall make her boast in the Lord (compare Psalm 44:8). And for the meaning of "boasting in the Lord" (see Jer. 9:24). "Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which executeth loving-kindness, judgment, and righteousness, in the earth". This is proper boasting because of the only proper object, God Himself (compare 9:23-24).
"The humble shall hear thereof": Either of the deliverance the psalmist had out of the hands of his enemies. Or of his blessing and praising the Lord for the same, and making his boast in him as the God of his salvation, or of both. Of these humble ones (see note on Psalm 10:12).
"And be glad": For such rejoice with them that rejoice, and are glad at heart that others share in the goodness and grace of God. And also because by such an instance of the divine power and kindness they are encouraged to hope that he will, in his own time, deliver them out of their afflictions and distresses also.
If a Christian were saying this, they would say: I have decided to follow Jesus, no turning back. The soul is the decision making part of us. You could even call it our will. It comes from somewhere deep inside of us. Perhaps it is near our heart. This bragging of the soul would be a knowing inside that all is well with you and God, regardless of how the circumstances around you look. Boasting on the goodness of the Lord encourages others who are facing hard days. The humble need to hear this to build them up in the Lord. What a wonderful thing for a Christian to do when a fellow Christian is feeling down! We all need encouragement from time to time.
Psalm 34:3 "O magnify the LORD with me, and let us exalt his name together."
Not content with praising God in his own person, the psalmist calls on Israel generally to praise the Lord with him. He then proceeds to assign reasons why God should be praised (verses 4-10).
"And let us exalt his name together": By proclaiming him to be the Most High. By making mention of his glorious perfections and works, that he be exalted. And by praising him in the highest strains; or by having the high praises of him in their mouths. And there is more pleasure as well as more glory brought to God by doing this in a social way, or by a number of saints joining together in such service.
There is no more beautiful service than when Christians each tell of the wonderful things God has done for them. Just the sharing and of the wonderful things that God has done, brings others to a closer walk with Him. We love testimonies, because of the wonderful variety of magnificent things God has done for His children.
Verses 4-6: David was "poor" physically and without the help of others. He was poor spiritually, weak and aware of his sin. In spite of his poverty, he "sought the Lord", and the Lord "heard" him and "delivered" him from all his fears (Matt. 7:7; Luke 11:9). Only through prayer can fear be overcome by faith.
Psalm 34:4 "I sought the LORD, and he heard me, and delivered me from all my fears."
That is, on the occasion referred to in the psalm, when he was exposed to the persecutions of Saul, and when he sought refuge in the country of Abimelech or Achish (1 Sam. 21:1-15). The idea is, that at that time he did not confide in his own wisdom, or trust to any devices of his own. But that he sought the protection and guidance of God, alike when he fled to Gath, and when he fled from Gath.
"And delivered me from all my fears; literally, from all the things which I feared (compare Isa. 66:4).
The promise of God is (Seek and ye shall find, Knock and it shall be opened unto you). What a wonderful feeling to know that God has heard your individual prayer, and answered your request. Of all of the literally millions of people on this earth, God heard my prayer. What a miracle in itself. Fear is lack of faith in God. We must not fear the things of this earth. Fear, only God.
Psalm 34:5 "They looked unto him, and were lightened: and their faces were not ashamed."
That is, they who were with the psalmist. He was not alone when he fled to Abimelech; and the meaning here is: that each one of those who were with him looked to God, and found light and comfort in Him. The psalmist seems to have had his thoughts here suddenly turned from himself to those who were with him. And to have called to his remembrance how they "all" looked to God in their troubles, and how they all found relief. But by looking to the Lord more light was gained. This chiefly designs the light of joy, peace, and comfort, which is had in a way of believing.
"And their faces were not ashamed": Having what they prayed and looked for, and what they hoped and believed they should have. Namely, deliverance and salvation, and so peace and pleasure.
We know from the study of Moses, that his face shone so brightly (after being in the presence of God), that his head had to be covered to keep from blinding the people. This was not brightness to that extent, but was a sparkling look. No one looking at David, could doubt that David had heard from God. His head was not hanging down in shame, but lifted up and bright. God always brightens our countenance, when we have been meeting with Him in prayer or in His Word.
Psalm 34:6 "This poor man cried, and the LORD heard [him], and saved him out of all his troubles."
A repetition of verse 4, but in the third person instead of the first. The "poor man" intended is David himself, not an ideal poor man. Otherwise the demonstrative "his" would not have been employed.
And the Lord heard him": That is, heard in the sense of "answered." He regarded his cry, and saved him.
This is not someone else that David is speaking of, but of himself. Regardless of who we are or what we have materially, we feel poor and lost until the Lord hears our prayer and answers it. Sometimes I believe that tragedies come to get us on our knees before God. People seek God more in troublesome times, than they do in the good times. The best statement here is that God heard and answered him.
Psalm 34:7 "The angel of the LORD encampeth round about them that fear him, and delivereth them."
"The angel of the Lord" A special manifestation of Yahweh Himself at strategic historical junctures (compare Gen. 16:7, 18-19; 31:11; Joshua chapter 5; Judges chapters 6 and 13). A strong case can be made that these were pre-incarnate appearances of the Lord Jesus Christ (see note on Exodus 3:2).
"The angel of the Lord" is a phrase that appears only three times in the Psalms (35:5-6). Jesus appeared on serval occasions in the Old Testament in this form (e.g., Exodus 3:2; Judges 2:1-4; 1 Chron. 21:16-18). Not only had God promised to deliver His people, He has promised to give them the Deliverer! Jesus Himself draws near to believers in their fear.
We see the purpose of angels in the following Scripture.
Hebrews 1:14 "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"
Encampeth means to continually encamp. Then this means, if we fear God, angels are encamped around us to help us and to deliver us from harm. A good prayer to pray for those in trouble is; God let your angels encamp around them and save them from all harm.
Psalm 34:8 "O taste and see that the LORD [is] good: blessed [is] the man [that] trusteth in him."
I.e. put the matter to the test of experience (compare 1 Peter 2:3). There is no other way of really knowing how good God is.
"Blessed is the man that trusteth in him": (compare Psalms 2:12; 84:12; Proverbs 16:20; Isa. 30:18; Jer. 17:7). Trust in God is a feeling which is blessed in itself. God also showers blessings on such as trust in him.
Try the Lord, and see that He is a very present help in trouble. The thing that I see also, is the tasting of the Word of God. We are told to eat of His Word daily. The secrets of life are found in His Word. God will always reward your trust in Him. Abraham believed, and it was counted unto him for righteousness.
Psalm 34:9 "O fear the LORD, ye his saints: for [there is] no want to them that fear him."
Reverence, serve, and trust in him. For fear is commonly put for all the parts of God's worship and service.
"For there is no want to them that fear him": They shall so far have all good things, as to have no reason to complain of the want of any. As to the things of the other world, they shall have grace sufficient for the support of the spiritual life. And as to this life they shall have what is necessary for the support of it.
This fear is not the terror type of fear. It could be spoken of as holy reverence. In other words, hold God in high esteem. I love the statement (ye His saints). This shows that we belong to Him.
Matthew 6:33 "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
If we are His saints, we have sought Him. God does not promise to give us our greed, but He does promise us that we will not be in need.
Psalm 34:10 "The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good [thing]."
The young lions do lack, and suffer hunger. Some suppose the "young lions" here to represent the proud and violent (as in Job 4:10). But it is simpler to take the present passage literally. In God's animal creation, even the strongest suffer want for a time, and have no remedy, his human creatures need never be in want.
"But they that seek the Lord": That seek Him as their Friend; that seek His favor; and that seek what they need from Him. "To seek God" is a phrase which is often used to denote true piety. It means that we wish to know Him. That we desire His friendship; and that we seek all our blessings from Him.
"Shall not want any good thing": God is able to supply every need; and if anything is withheld, it is always certain that it is not because God could not confer it. But because He sees some good reasons why it should not be conferred. The real good; what we need most; and what will most benefit us, will be bestowed on us. And universally it may be said of all the children of God that everything in this world and the next will be granted that is really for their good. They themselves are often not the best judges of what will be for their good. But God is an infallible Judge in this matter, and He will certainly bestow what is best for them.
A lion is always hungry. A young lion is even more hungry, because it is in the growth process. Physical food should not be uppermost in our mind.
Matthew 5:6 "Blessed [are] they which do hunger and thirst after righteousness: for they shall be filled."
Psalm 34:11 "Come, ye children, hearken unto me: I will teach you the fear of the LORD."
Come hither, then, all ye, who, by considering the advantages described above, which attend true religion, are become desirous of obtaining it. And therefore, are willing to be instructed.
"Hearken unto me": In simplicity and humility of mind. Seriously resolved to comply with the divine will as far as it is made known to you;
"And I will teach you the fear of the Lord": Which he had so often spoken of, and so many good things are promised to them that have it. And even in the context: this the psalmist could not give, nor can any man. Only teach it and show the nature of it, in what it lies, how it shows itself, and what are the effects it produces. This is the first lesson to be taught and learnt; for it is the beginning of wisdom. It includes all grace, and every duty, and regards the whole worship of God, and the manner of it.
This solicitation to wisdom compares (with Prov. 1-9).
Hearken in the verse above, means to hear or pay close attention. It also means to obey. Young Christians are children who need to learn to reverence the Lord. Christian schools are trying to teach children to be Christian leaders of tomorrow. Children, like beginner Christians, are easily taught. We will find that teaching and preaching are closely related. In a sense, all who witness of God are preachers.
1 Corinthians 1:21 "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe."
Never let an opportunity pass to tell others how we are to fear (reverence), God. How can they know, unless someone tells them?
Verses 12-14: This introduces some crucial character qualities of God's true people; compare Psalm 15:1-5.
Psalm 34:12 "What man [is he that] desireth life, [and] loveth [many] days, that he may see good?"
A long and happy life, begun in this world and continued for ever in the next. A life free from the remorse of a guilty conscience, from the fear of hell, damnation, and wrath. From the bondage of the law, and the dread of death. A life of faith on Christ, and communion with him; and a life of sobriety, righteousness, and holiness. And perhaps it may be best of all to understand it of eternal life, which is life eminently and emphatically. It follows;
And loveth many days": As they are interpreted in (1 Peter 3:10). Not of this life, for the days of it are evil. And especially when they are lengthened out, the days of old age (Eccl. 12:1). Unless the days of the son of man, the days of enjoying the presence of God in his house and ordinances, should be intended. Though rather the good and many days of eternity, even length of days, for ever and ever, in which will be fullness of joy, and never ceasing and never fading pleasures.
"That he may see good?" There is good to be seen and enjoyed in this life, which if the saints did not believe they should see and enjoy, they would often faint. And this good lies in the participation of the blessings of grace, and in fellowship with Father, Son, and Spirit. But the great and lasting good to be seen and enjoyed is in the world to come, when God shall be all in all, be seen as he is, and the saints shall inherit all things.
All men desire to live, but many lead terribly bad lives with no happiness. Many of our young people commit suicide to get out of the hopeless situation they believe they are in. I have said this before but it bears repeating, people take drugs and get drunk on alcohol to hide from reality. They have trouble facing life. Drug rehabilitation will not give them hope for living each day. The only answer to their problem is a close relationship with the Lord Jesus Christ. He is the only hope for any of us. True life is in Jesus. Because he arose from the grave, we to will rise to everlasting life in Him if we believe.
Psalm 34:13 "Keep thy tongue from evil, and thy lips from speaking guile."
From speaking wrong things. Always give utterance to truth, and truth alone. The meaning is, that this is one of the methods of lengthening our life. To love the truth; to speak the truth; to avoid all falsehood, slander, and deceit, will contribute to this. Or will be a means which will tend to prolong life, and to make it happy.
"And thy lips from speaking guile": Hypocritical and deceitful words, speaking with flattering lips and a double heart. Some speak bad words in common conversation, through an evil habit and custom. And some speak good words with an ill design. And in neither of them is the fear of God before their eyes, nor in their hearts.
The tongue is the evilest part of the body. Terrible things said about someone can destroy their life (whether they are true or not). The only way to clean up the words that come from your mouth is to have a heart washed in the precious blood of the Lamb (Jesus Christ).
Luke 6:45 "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh."
We must give our tongue over to God.
Psalm 34:14 "Depart from evil, and do good; seek peace, and pursue it."
From all sin, and especially from all wicked, and injurious acts and practices against thy neighbor.
"And do good": Be ready to perform all good and friendly offices to all men, as thou hast opportunity.
"Seek peace": Study, by all possible means, to live peaceably and quietly with all men. Avoiding grudges, debates, dissensions, strifes, and enmities.
"And pursue it": Do not only embrace it gladly, when it is offered, but follow hard after it when it seems to flee away from thee. And use all possible endeavors by fair and kind words, by condescension, and by the mediation or assistance of others to recover it. And to compose all differences, which may arise between thee and others.
The pathway theme of (Psalm 1). Here the emphasis is on leaving the evil and doing good (compare Job 28:28; Prov. 3:7; 16:6, 17; Isa. 1:16-17).
When you are baptized, you bury that old man of sin in the watery grave. When you come out of the water, you rise to new life in Jesus. You have departed from the sinful way of life and are now walking the straight and narrow way which leads to heaven. The desire to sin has left your body, and your spirit is now in control of your will. The thing that automatically comes with the assurance of where you will spend all of eternity, is peace. You will do good, because you are on the right path.
Psalm 34:15 "The eyes of the LORD [are] upon the righteous, and his ears [are open] unto their cry."
These are the same with them that fear the Lord, and do good. Not that they become righteous in the sight of God, or are justified before him, by their fear of him, and by their good works. But these are the fruits and effects of grace, showing them to be righteous persons. For it is only by the righteousness of Christ that men are righteous before God. And upon these the eyes of the Lord are. Not only his eye of Providence, to watch over them, protect them, and supply them with good things, but his eye of love. With complacency and delight he looks upon them, as clothed with the righteousness of his son. And it is with pleasure he looks upon them, that being well pleasing in his sight; seeing by it the law is magnified and made honorable. Nor does he ever withdraw his eyes from them (Job 36:7).
"And his ears are open unto their cry": The specific statement (of verse 6), is now generalized. What God had done in the case of the psalmist; he will do in all other similar cases. His eyes will be open to his people's needs, and his ears attend unto their prayers (2 Chron. 6:40).
The righteous are the Christians. We belong to the family of God.
Romans 8:15 "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."
The Father cares for the children. His eye is ever on us and He listens to our prayers.
Psalm 34:16 "The face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth."
Not against everyone that sins; for the righteous are not without sin, they have sin in them. And they do no good without it. But against them that live in sin, whose course of life is a series of wickedness, and they are workers of iniquity. And have no sense of sin, nor sorrow for it and go on in it without shame or fear. Against these the face of the Lord is, he shows his resentment, and stirs up his wrath. For the Lord to be against a man is dreadful; a fearful thing it is to fall into his hands as a God of vengeance. There is no standing before him when once he is angry: and to have the face of God against a man is intolerable, when it is to destroy. And;
"To cut off the remembrance of them from the earth": So that they shall be no more thought of, nor spoken of, but with contempt and reproach. An everlasting mark of infamy being upon their names (see Prov. 10:7).
God turns His face from them, because they do not belong to Him.
John 8:44 "Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it."
God turns His face from them, because He cannot look upon sin.
Psalm 34:17 "[The righteous] cry, and the LORD heareth, and delivereth them out of all their troubles."
That is, one of the advantages or benefits of being righteous is the privilege of crying unto God, or of calling on his name, with the assurance that he will hear and deliver us. No one has ever yet fully appreciated the "privilege" of being permitted to call upon God; the privilege of prayer. There is no blessing conferred upon man in his present state superior to this. And no one can fully understand the force of the argument derived from this in favor of the service of God. What a world would this be, how sad, how helpless, how wretched, if there were no God to whom the guilty, the suffering, and the sorrowful might come. If God were a Being who never heard prayer at all. If he were a capricious Being who might or might not hear prayer. If He were a Being governed by fitful emotions, who would now hear the righteous, and then the wicked, and then neither. And who dispensed His favors in answer to prayer by no certain rule!
"And the Lord heareth and delivereth them out of all their troubles": Their inward troubles, through the workings of corruption in their hearts. Through the violent assaults of Satan, the blasphemous thoughts he injects into them, and his solicitations of them to sin. And through divine desertions, and their outward troubles; through afflictions of body, losses of estate and friends, and the reproaches and persecutions of men. And out of all these the Lord sooner or later delivers his people who cry unto him.
When we are in right standing with God, He hears and answers our prayer.
James 5:16 "Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
Psalm 34:18 "The LORD [is] nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit."
"Broken heart, contrite spirit": These are graphic idioms that describe dependent disciples (compare Psalms 51:17; 147:3; Isa. 57:15; 61:1; 66:2; Matt. 5:3).
The word contrite in the Scripture above, means crushed. The world may abandon us, but God is always there. He is as near as our next prayer. Jesus promised that He would not leave us comfortless. When we are broken in spirit, He will lift us up.
Verses 19-22: The side-by-side realities of human persecution and divine preservation once again vividly depict real life in the real world.
Psalm 34:19 "Many [are] the afflictions of the righteous: but the LORD delivereth him out of them all."
In the world they may have tribulation, and their afflictions and troubles may be many. For they must not promise themselves such prosperity as will exempt them from the trial of their faith and patience.
"But the Lord delivereth him out of them all": As Christ was, and all his people will be. That many are the sins committed by righteous persons; for there are none without sin, in many things they all offend. Yet they shall not perish by them, but they shall be delivered from them. As, from the dominion of them by the power of grace, and from the guilt of them by the blood of Christ. And from condemnation for them through his righteousness.
Job is a very good example of a righteous man with afflictions. I have read the last page, and I know that God blessed him in the end. We know that in this life we will have tribulations. If we will just place our faith in God, we will come out of the troubles. The wrath of God will never fall on those who put their trust in Him. We will however, taste of tribulations.
2 Thessalonians 1:4 "So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:"
Praise God! The following Scripture from Revelation tells it all.
Revelation 7:14 "And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."
Read (chapter 7 of Revelation), to get the whole picture.
Psalm 34:20 "He keepeth all his bones: not one of them is broken."
The "bones" are put for the entire frame, or body, of a man (compare Psalms 6:2; 31:10; 32:3; 38:3; 42:10; 102:3). God "keepeth," i.e. watches over, and keeps from harm, the entire persons of the righteous, letting no hurt touch them. But such as he permits and sees to be needful. In using the phrase, "not one of them is broken," the psalmist probably alludes to (Exodus 12:46 and Num. 9:12), taking the Paschal lamb as a type of innocence, and so of godliness.
(John 19:33-36), verifies that Jesus' bones were not broken as He hung on the cross.
David had no broken bones. This also speaks of Jesus who was nailed to the cross, yet had no broken bones. We may be persecuted too, but God will stay them in time of our trouble.
Psalm 34:21 "Evil shall slay the wicked: and they that hate the righteous shall be desolate."
Or "shall be guilty". Be found so; or "shall be condemned", or "damned", as the Targum renders it. All wicked men hate the righteous, both Jesus Christ the righteous, and his people. And that because they are righteous, and do not run into the same excess of wickedness with them. These will be arraigned at the day of judgment, and will be convicted of all their hard speeches which they have spoken against Christ and his members. And will be pronounced guilty, and will be punished with everlasting destruction.
"And they that hate the righteous shall be desolate": That persecute them and plot their ruin, which is an evidence they hate them, whatsoever they may pretend to the contrary.
Evil man destroys himself. We are a free agent. God will not force Heaven upon any of us. The wicked have no hope of everlasting life, unless they repent and turn from their wicked ways. Instead of reaching out to the righteous who could lead them to the truth, they hate them. They have sealed their own doom. They chose evil over good. They rejected Jesus and will wind up in hell.
Psalm 34:22 "The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate."
Who are made so by his grace in the day of his power, and are willing to serve him, and to serve him with their minds, readily and cheerfully. And the soul of these, which is the more noble part of them. And is of more worth than a world, the redemption of which is precious, and requires a great price. The Lord redeems. Not that their bodies are neglected, and not redeemed; but this is mentioned as the principal part, and for the whole. And this redemption is by the Lord, who only is able to effect it, and which he has obtained through his precious blood. And here it seems to denote the application of it in its effects. That is, the forgiveness of sin, justification, and sanctification, since it respects something that is continually doing.
"And none of them that trust in him shall be desolate": rather, shall be held guilty, or shall be condemned. The same word as in the preceding verse (compare Romans 8:33-34). Those whom God has redeemed he justifies, and saves from all condemnation. They are "passed from death unto life" (John 5:24).
Jesus Christ is the redeemer of all those who believe in Him and have made Him Lord of their life. He bought and paid for us with His precious blood.
Romans 6:18 "Being then made free from sin, ye became the servants of righteousness."
Romans 10:9 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved."
Trust in Jesus brings salvation. This not only brings us eternal life with Jesus, but it saves us from a horrible sinful life here. Let the redeemed of the Lord say so.
Psalm 34 Questions
[A Psalm] of David.
Psalm 35: This cry of distress is the petition of a man falsely accused. It may well date from the time when David was being pursued by Saul. The psalm naturally divides itself into three parts, each ending with a note of hope: petition for deliverance (verses 1-10), expression of lament (verses 11-18), and renewed petition (verses 19-28). David's motives are not for revenge; he had opportunities to kill Saul but did not. Rather, it is a plea for God's righteous judgment. The motive is that David might once again thank God freely (verses 18, 28).
Verses 1-28: Psalm 35, as to its form, is an individual lament. Its context of literal and legal warfare suggests a scenario of the theocratic king being accused, and about to be attacked, by a foreign power with whom he had previously entered into a covenant. David presents his "case" before the Divine Judge, moving from a complaint about the situation, to prayer about the situation, and finally, when the Lord would justly respond to the situation, praise for His righteous intervention. So, 3 cycles of exasperation and expectation in Psalm 35 convey the psalmist's prayers about his opponents to God.
III. Third Cycle: The Mockery He Was Anticipating (35:19-28).
Psalm 35:1 "Plead [my cause], O LORD, with them that strive with me: fight against them that fight against me."
"Plead ... fight": The first bold prayer solicits the legal advocacy of God (compare Prov. 25:8-9; Isa. 3:13), while the second asks the Divine Warrior to fight his battles for him (e.g., Exodus 15:3; Deut. 32:41).
We see a troubled David whose enemy wants to utterly destroy him. We know that the enemy of all believers is our adversary, the devil. The devil may try to accuse us to the Father, but we have an advocate (Jesus Christ the Righteous). Jesus pleads our case, every time the devil tries to accuse us. We read in the previous lesson, how the Lord will send angels to encamp around us, and keep us safe from our enemies.
Psalm 35:2 "Take hold of shield and buckler, and stand up for mine help."
Defensive weapons; not that the Lord stands in need of any of these to defend himself with. But the sense is, that he would be as these to David. As he was to him, and is to all his people; namely, their shield and buckler. He gives unto them the shield of salvation; he encompasses them about with his favor as with a shield, and keeps them by his power safe from all their enemies.
"And stand up for mine help": For which the Lord arises, and stands by his people, and against their enemies, delivering them out of their hands.
The true meaning from this is that Almighty God stands between us and any danger. He protects us. He is our shield, and He builds a hedge around us to keep us from harm.
Psalm 35:3 "Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation."
An offensive weapon; expressive of the vengeance which God sometimes takes of the enemies of his people. When he bends his bow, shoots his arrows, whets his glittering sword, and his hand takes hold of judgment.
"And stop the way against them that persecute me": That they might not overtake him. God can hinder, and he sometimes does hinder persecutors from overtaking his people in their straits. And as he hedges up their way with thorns, that they cannot proceed as they have begun, so he hedges up the way of their enemies. Interposes himself and his power, and is a wall of fire about them. A wall for the defense and security of his saints, and a wall of fire for the consumption of those that rise up against them. The words may be rendered, "draw out the spear and sword, to meet those that persecute me".
"Say unto my soul, I am thy salvation": Say to "me," I will save you. That is, give me some assurance that thou wilt interpose, and that thou wilt guard me from my enemies. Man only wants this assurance to be calm in respect to any danger. When God says to us that he will be our salvation; that he will protect us; that he will deliver us from sin, from danger, from hell, the mind may and will be perfectly calm. To a believer he gives this assurance; to all he is willing to give it. The whole plan of salvation is arranged with a view to furnish such an assurance, and to give a pledge to the soul that God "will" save. Death loses its terrors then. The redeemed man moves on calmly, for in all the future and in all worlds, he has nothing now to fear. David is longing for reassurance (compare Psalm 3:8a).
The salvation of our soul is in belief in Jesus Christ as our Savior and Lord. Draw out the spear, means that He will hold them at a distance and will not let harm come to His own. No harm will come nigh unto the chosen of God.
(In verses 4-8), compare the imprecations of (Psalms 7, 69, 109).
Verses 4-5: To be put to shame is David's cry for judgment against his enemies. The wicked being blown away like "chaff" is a common image in Scripture (83:13; Job 21:18; Isa. 29:5).
Psalm 35:4 "Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt."
That is, "Let them", through Thy gracious interposition in my behalf. Be so entirely overcome and subdued that they shall be "ashamed" that they ever made the effort to destroy me. Let them see so manifestly that God is on my side that they will be covered with confusion for having opposed one who was so entirely the object of the divine protection and care (see notes on Psalms 6:10, 25:2-3, and compare the notes at Job 6:20).
"That seek after my soul": It appears from this that David's life is being sought, which only happened at two periods in his career:
(1) when he was a fugitive from Saul (1 Sam. 19:15; 26:4); and
(2) during the rebellion of Absalom (2 Sam. 15:13 - 18:8).
"Let them be turned back": In their attempts to pursue me. Do thou interpose and turn them back.
"And brought to confusion": Put to shame; or made ashamed, as they are who are disappointed and thwarted in their schemes.
This reminds me of the confusion that went on when Gideon with 300 choice servants of God confused, confounded, and actually drove away 185,000 of the enemy's troops in terror (2 Kings 19:35).
Psalm 35:5 "Let them be as chaff before the wind: and let the angel of the LORD chase [them]."
Let them be as chaff before the wind (compare Psalm 1:4; Isa. 17:13; 29:5; Hosea 13:3). Chaff is the type of whatever is light, vain, futile, and worthless. Chaff driven before the wind represents the confused rout of a beaten army flying without any resistance before an enemy.
"And let the angel of the Lord chase them": Rather, smite them. The angel of the Lord, who protects the righteous (Psalm 34:7), is called on to complete the discomfiture of the wicked ones, who are David's enemies.
Ungodly men have no root within, and any wind could blow them away. We see an example from the following Scripture just what the angel of the Lord can do all by himself.
Isaiah 37:36 "Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses."
You can see just how serious it would be for this angel of the Lord to be fighting against you. David is asking in the verse above, for this angel of the Lord to chase his enemies.
Psalm 35:6 "Let their way be dark and slippery: and let the angel of the LORD persecute them."
In which they run before the angel, chasing and pursuing them. So that they know not where they are, at what they stumble, whither to flee, nor how to stand. The ways of wicked men are as darkness, they know not in what condition they are, and where they are going. And utter darkness, even blackness of darkness, is reserved for them. But here it means a calamitous, uncomfortable, fickle, and unstable situation in this life (see Jer. 23:11). The allusion is to some of the valleys in the land of Palestine, which were dark, and the roads in them very smooth and slippery, as travelers in those parts have observed.
"And let the angel of the Lord persecute them": Pursue or follow them. The word "persecute" we use now in the sense of subjecting one to pain, torture, or privation, on account of his religious opinions. This is not the meaning of the word used here. It is simply to "follow" or "pursue." The image is that of the avenging angel following on, or pursuing them in this dark and slippery way. A flight in a dark and dangerous path, with a destroying angel close in the rear.
Not only will this angel of the Lord be persecuting them, but David is saying, make their path dark where they cannot see as well.
Psalm 35:7 "For without cause have they hid for me their net [in] a pit, [which] without cause they have digged for my soul."
"Without cause ... without cause": This adds to his defense; all their attacks, from a covenant or legal standpoint, have been unjustified.
David is saying, that without any provocation on his part, these evil people have tried to set a trap for him. This undoubtedly is a hole in the ground with a net stretched over the top. When Joseph went to see his brothers, they threw him into a pit. Joseph had not really done anything bad to these half-brothers of his either. You remember they sold Joseph to some merchants who were passing through. Joseph was sold into slavery in Egypt. This sometimes is the way it is now. The more you try to help some people, the more hurt they try to cause you. The problem in all of these cases is, the devil is influencing these people and causing them to do evil things.
Psalm 35:8 "Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall."
I.e. let the evil happen to him that he designed against others. As he sought to catch others in traps of which they knew nothing (verse 7), so let an unexpected destruction come upon him.
"And let his net that he hath hid catch himself": (See notes at Psalm 7:15-16). The psalmist prays here that the same thing may occur to his enemy which his enemy had designed for him. It is simply a prayer that they might be treated as they purposed to treat him.
"Into that very destruction let him fall": Which he had designed and contrived for others. As Haman was hanged on the same gallows he had prepared for Mordecai. And so it often is in the course of Providence, that the wicked fall into the same calamity they have intended and endeavored to bring others into (see Psalm 7:15).
We know from the story in Genesis about Joseph that, this is just what happened to Joseph's brothers. They were caught in their own net of deception. They had told their dad that Joseph had been killed by wild animals, but in the end they had to tell Jacob of their lies. To keep their families from starving to death, they had to go to Joseph for help. When a person sets a trap for someone else, he usually gets caught in the trap himself.
Verses 9-10: "My soul" and "my bones" are two emphatic ways of saying "I" or "myself".
Psalm 35:9 "And my soul shall be joyful in the LORD: it shall rejoice in his salvation."
That is, I shall be joyful, or will rejoice. This is said in anticipation of the interposition of God in destroying his enemies, and in delivering him from danger. It is not joy in the destruction of others; it is joy that he himself would be delivered. Our own deliverance from the hand of our enemies may involve the necessity of their being cut off. What we rejoice in, in such a case, is not their ruin, but our own deliverance. And for this it can never be improper to give thanks. The psalmist says that he would rejoice "in the Lord." It would not be in his own skill or valor, but in what God had done to save him (see notes at Psalm 34:2).
"It shall rejoice in his salvation": That which Jehovah the Father has determined upon, provided for, and has formed the scheme of. That which Jehovah the Son undertook to accomplish, and now has finished. And that which Jehovah the Spirit had made a discovery and application of unto the psalmist, in answer to his request (in Psalm 35:3). This filled him with so much joy, as it does every believer that has a view of interest in it. Seeing hereby the law is fulfilled, justice is satisfied. Sin is atoned for, the pardon of it is procured, an everlasting righteousness is brought in, and a solid foundation laid for hope of eternal glory and happiness.
This is a complete change of thought from the previous verse. David feels that God has rescued him, and he is rejoicing in his salvation. Notice that David is not rejoicing at the destruction of his enemy, but is rejoicing in the fact that he had been saved. We should not rejoice in the problems of others, even if they have tried to do us wrong.
Psalm 35:10 "All my bones shall say, LORD, who [is] like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?"
"Lord, who is like unto thee": This had become a canonized expression of awe at the uniqueness of Israel's great God (compare Exodus 15:11; Micah 7:18).
David is saying that everything within me praises God, who delivered me from my enemies who were much stronger physically than me. The Lord cares for those who are weaker and the poor.
Verses 11-14: A strong contrast is drawn between the psalmist's attitude about the covenant agreement and that of his treaty partner.
Psalm 35:11 "False witnesses did rise up; they laid to my charge [things] that I knew not."
(Compare Psalm 27:12). Literally, malicious, or unrighteous witnesses (see Exodus 23:1). It is not probable that witnesses in a court are intended. David's false witnesses accused him privately to Saul of "seeking his hurt" (1 Sam. 24:9). And so stirred Saul up against him (1 Sam. 26:19). By what is here said, they appear to have accused him to his face, and to have endeavored to extort from him a confession of guilt.
"They laid to my charge things that I knew not": Such as David was not conscious of, and never thought of doing, or much less attempted to do. As the taking away of Saul's life, the contrary of which appeared by his cutting off his skirt only when he was in his hands, and taking away his spear from his bolster when he could have taken off his head. And such were the things laid to the charge of the Messiah, David's son, who knew no sin, nor did any. And the like is exhibited against his members, who go through good report and bad report, and whose good conversation is falsely accused by malicious men.
David was accused of trying to kill Saul, when in fact, David could have killed him and didn't. This has been the same all through the ages. The accusers of Jesus were false witnesses as well. The same is true today. If you are trying to live for God, there will be false accusers who try to tear your reputation down. We should rejoice when they accuse us falsely, because they did the same thing to Jesus.
Psalm 35:12 "They rewarded me evil for good [to] the spoiling of my soul."
(Compare verse 13). Among those who slandered him were persons with whose troubles he had sympathized, and for whom he had prayed with fasting when they were sick. His worst persecutor, Saul, admitted the charge here made. "Thou art more righteous than I," he said; "for thou hast rewarded me good, whereas I have rewarded thee evil" (1 Sam. 24:17).
"To the spoiling of my soul": or, the desolating of my soul. The result of his enemies' machinations against him was to make him a fugitive and a wanderer. To separate him from the friend whom he tenderly loved, from his wife, his parents, and the greater part of his acquaintances.
David felt the hurt in his soul that had been done by these evil ones he had been loyal to. The evil one has never changed his ways, it is the same now. In many cases it seems the more you try to help someone, the more they try to do harm to you. We need not worry about these things. God will take care of it for us, just like He did for David.
Psalm 35:13 "But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom."
Or under any disorder or distress of body or mind, when any misfortune or infirmity attended them. Meaning Saul and his courtiers, before David was persecuted by them.
"My clothing was sackcloth": That is, he was grieved, and mourned for them. It being usual to put on sackcloth in time of mourning (see Gen. 37:34).
"I humbled my soul with fasting": On the account of them, giving up himself to prayer for them, as follows.
"And my prayer returned into mine own bosom": That is, he prayed privately and heartily for them, as for himself. He was constant in it and his heart was in it, as he took delight in it, and he was heard and answered. Unless the sense should be, that his prayer was slighted by them, and so returned back to himself, as a present despised is returned. But however, it was not without its effect, the good for which he prayed for them was returned by the Lord unto him.
This again has not changed from David's time. We fast and pray for them, and God heals them, and a week later they have forgotten and are telling terrible tales on you. The devil's tactics never change; the players are just a different group.
Psalm 35:14 "I behaved myself as though [he had been] my friend [or] brother: I bowed down heavily, as one that mourneth [for his] mother."
In every such case I sympathized with the sufferer to such an extent, that my conduct was like that of an intimate friend or a brother.
"I bowed down heavily, as one that mourneth for his mother": Nay, I went further. I took on all those outward signs of grief which are usual when a man has lost his mother. I "bowed down heavily," as though I could scarcely stand. The Orientals are extreme and exaggerated in their manifestations both of joy and grief.
Even though this was an enemy of David's, he prayed and cried before God in behalf of him. Jesus told us to do just this thing in the following Scripture:
Matthew 5:44 "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;"
We see in the last Scripture, what we are to do. Now look in the following Scripture, and see why we are to do it.
Matthew 5:45 "That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."
Psalm 35:15 "But in mine adversity they rejoiced, and gathered themselves together: [yea], the abjects gathered themselves together against me, and I knew [it] not; they did tear [me], and ceased not:"
Rather, in my fall, or in my halting. "When I halted" (Revised Version). "The word implies a sudden slip and overthrow," such as is represented in (1 Sam. 18:8-29).
"Yea, the abjects gathered themselves together against me (compare the case of Job (Job 30:1-14). It is a matter of common experience that when men fall from a high position into misfortune, the base vulgar crowd always turns against them with scoffs and jeers and every sort of insulting language.
"And I knew it not": David knew his enemies, or he could not have shown so much concern for them, as he did in the preceding verses. But either he knew not of their gathering together against him; until he saw them in great numbers about him. Or he was not conscious to himself of any evil he had done them, that should be the reason of it. And this was the case of his son the Messiah. He who they were that gathered about him, even those that blindfolded him, and bid him prophesy who smote him. But he knew no sin he had done why he should be treated in the manner he was.
"They did tear me, and ceased not (compare Job 16:9)
Abjects in this verse, means attackers. The world rejoices when a Christian falls. In fact, it is front line news. The television is full of it as well. The sad thing is that the Christian brothers and sisters take no wounded, they kill their fallen brothers. The wicked in David's time, and even now, rejoice when those trying to live for God have problems. My own personal belief is; they believe when someone falls that it makes them look better.
Psalm 35:16 "With hypocritical mockers in feasts, they gnashed upon me with their teeth."
That is, the abjects gathered, themselves together with such. These may design Saul's courtiers, parasites and flatterers, and who were hypocrites in religion also. And made it their business at Saul's table, and in their banquets and revellings, to mock at David. And who were "hypocritical mockers of" or "for a piece of bread", as it may be rendered. And such sort of men were the enemies of Christ, the Scribes and Pharisees. Hypocrites to God and flatterers of men, who loved feasts, and the uppermost places there, and whose god was their belly. And who were mockers of Christ, derided his doctrine, and scoffed at his person, especially when he hung upon the cross. On the painful maiming's of mockery.
"They gnashed upon me with their teeth": I.e. spoke fiercely and angrily against me, like dogs that snarl and show their teeth (compare Job 16:9; Psalms 37:12; 112:10; Lam. 2:16).
Jealousy causes this sort of thing. These mockers knew that David was a better man than they were. They felt they would look better in the eyes of Saul, if they said every ugly thing they could think of against David. Some people have the idea that the way to the top is by pushing others down. In reality, the best way to get to the top is by building others up.
Psalm 35:17 "Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions."
Like an idle spectator, without affording me any pity or help? On laments compare (Psalm 13:1; Hab. 1:2).
"Rescue my soul from their destructions?" Be pleased, at length, to vindicate my innocence from those who have already despoiled me of my peace and good name.
"My darling": Margin, "my only one." The reference here is to "his own soul" or life. It is the language of tenderness addressed to himself. He had but one soul or life, and that was dear to him, as an only child is dear to its parent.
"From the lions": Namely, my soul or life, as it is in the former clause. Enemies, described as lions; having the fierceness and savage fury of lions. Hebrew, my only one, for I am left alone, and forsaken by my friends, and have none to trust in but thee (see Psalm 22:20-21). And now they seek, like so many rapacious lions, to devour me.
Many times, it appears to us that God is slow in punishing someone for their evil deeds. We will see in the following Scripture that God is giving them a time to repent.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
When we were on the side of the sinner, we were very thankful that the Lord gave us a few more days to repent.
Psalm 35:18 "I will give thee thanks in the great congregation: I will praise thee among much people."
This is the resolution the psalmist came unto. The promise he made, that should he be delivered from his enemies, he would give God thanks in the most public manner. That is, he would acknowledge God to be the author of the mercy, and himself unworthy of it. And would ascribe glory, honor, blessing, and thanksgiving to him, in the midst of the church and people of God. They joining with him in it, when he should be restored to an attendance with them he before prays for.
"I will praise thee among much people": Meaning the same as before, the people of God meeting together for solemn worship. The great congregation of all, and the many people, will be the saints in heaven, when they shall be gathered together, and sing the song of Moses and the Lamb. The words will bear to be applied to the Messiah (see Psalm 22:22).
This is very similar to giving your testimony in church today. When God has delivered us, or David, from a terrible situation, we need to go before the congregation and tell of the wonderful thing God has done. To God be the glory!
Psalm 35:19 "Let not them that are mine enemies wrongfully rejoice over me: [neither] let them wink with the eye that hate me without a cause."
The word "wrongfully" is to be joined not to the word "rejoice", but to the word "enemies". And the sense is, that they were his enemies wrongfully. For false reasons, unjust causes, or without any cause that was just; as follows. "Wrongfully" (compare "without cause" twice in verse 7).
"Neither let them wink with the eye that hate me without a cause": I.e. let them not have cause to wink to each other in self-congratulation on their having triumphed over me completely.
This winking of the eye is a sign that you have tricked someone. It also shows an arrogant satisfaction that you have defeated someone. David does not want them bragging of a victory, they have not won.
Psalm 35:20 "For they speak not peace: but they devise deceitful matters against [them that are] quiet in the land."
For they speak not peace. Once more the language of complaint. David's enemies, though they have driven him from the court, and made him a fugitive and a wanderer, were not yet satisfied. They did not speak him peace but they continued to scheme against him.
"But they devise deceitful matters against them that are quiet in the land": David, if let alone, was willing enough to have remained "quiet in the land." He was a fugitive and an outlaw; but, could he have obtained a safe refuge, such as the cave of Adullam or any other, he would gladly have remained peacefully within it. But his enemies would not allow him to remain quiet. They stirred up the jealousy and hatred of Saul by false tales, and caused him to be "hunted upon the mountains" (1 Sam. 26:20).
Those who are under the influence of Satan, then or now, sow discord. A person who is under the influence of Satan has no character himself and his greatest desire is to destroy someone else's character.
Verses 21-22: "Our eye hath seen it ... This thou hast seen, O Lord": What David's enemy allegedly saw, the Lord has seen perfectly. David knew that his God would vindicate him based upon the true evidence, all in his favor.
Psalm 35:21 "Yea, they opened their mouth wide against me, [and] said, Aha, aha, our eye hath seen [it]."
(See the notes at Psalm 22:13).
"And said, Aha, aha!" (See Psalm 40:15; 70:3). The language is that which we use when we "detect" another in doing wrong, in doing what he meant to conceal.
"Our eye hath seen it": We are not dependent on the reports of others. We have seen it with our own eyes. We have found you out. We cannot be mistaken in regard to it. The reference is to some supposed "detection" of misconduct on the part of David, and the joy and triumph of such a supposed detection. "Aha, aha": This taunting chorus will return (in verse 25).
I know a church that is in a rural setting that had people who were amazed that anyone would come to such a remote area and start a church. Without even knowing anything about this church, the rumors began to fly. I really have to chuckle at one of the things that was said. It was said that this church must not be the correct type of church, because services were held more than once a week. Just as in the problem with David above, the tales they are opening their mouths wide to say, need not make good sense. They are claiming to be an eye witness, and nothing really has been done wrong.
Psalm 35:22 "[This] thou hast seen, O LORD: keep not silence: O LORD, be not far from me."
The insults and derisions of these men, and the injuries they did to him, whom they hated. God is omniscient, and sees all things. All the evil wicked men do to him. And he will repay them in his own time (see Psalm 10:14).
"Keep not silence": Meaning at his prayers. That he would not be as one deaf and dumb, turning his ears from his cries, and giving no answer to his requests (see Psalm 28:1).
"O Lord, be not far from me": Meaning not as to his general presence, in which sense he is not far from any (Acts chapter 17): But with respect to his gracious presence and appearance to him for help and deliverance (see Psalm 22:1).
David is feeling very alone. He says: You know it is true what they are doing Lord, because you have seen it Yourself. David needs very much to know the presence of the LORD at this point.
Psalm 35:23 "Stir up thyself, and awake to my judgment, [even] unto my cause, my God and my Lord."
Stir up thyself, and awake": Who seemed to be asleep in the apprehensions of the psalmist, and to take no notice of his distresses, and the insults of his enemies (see Psalm 44:23). He adds;
"To my judgment, even unto my cause": that is, to plead it and maintain it, and avenge him of his enemies (as in Psalm 35:1). Making use of his covenant interest in him as a plea for it to engage him to do it, saying,
"Unto my cause": He brings back the advocacy theme (of verse 1).
"My God and my Lord": (See Psalm 22:1). "Awake," i.e., "to judge my cause. To acquit me, and condemn my enemies" (compare Psalm 9:4; 35:1; 43:1).
Psalm 35:24 "Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me."
Pronounce judgment, or judge between me and my enemies (compare notes at Psalm 26:1).
"According to thy righteousness": That is, "rightly." Let there be a righteous judgment. The character of God, or the righteousness of God, is the highest standard of equity and justice. And the psalmist asks that he would manifest his real character as judge in interposing in behalf of an injured and oppressed man, and doing justice to him. When we are right in our own cause we may ask a just God to interpose and determine between us and our enemies according to his own nature. As between ourselves and our fellowmen we may bring our cause with this plea before a righteous God. As between ourselves and God, we can make no appeal to his "justice," but our only hope is in his "mercy."
"And let them not rejoice over me": Let them not carry out their purposes. Let them not be successful, so that they can appeal to the result as if they were right, and thus obtaining a triumph over me (compare Psalm 35:19).
I am so thankful that the world is not our judge. I can say along with David, You Judge me Lord. I have been washed in the blood of the precious Lamb and am covered with His righteousness. I have nothing to fear from the righteous Judge.
Psalm 35:25 "Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up."
Let them not congratulate themselves on the result. Let them not feel that they have triumphed. Let them not, under thy government, come off victorious in doing wrong.
"Ah, so would we have it": Margin, as in Hebrew, "Ah, our soul." That is, it is just as we thought it was. Just as we desired it should be; that is exactly our mind in the case. God has permitted us to triumph, and he has showed that we are right in the matter. He has decided the thing in our favor, and it is just as it should be.
Let them not say, We have swallowed him up": As roaring lions swallow down their prey, to which he had compared them (Psalm 35:17). And as wicked men eat up the Lord's people as they eat bread (Psalm 14:4).
David is feeling the pain that the evil tongues around him have brought against him.
Psalm 35:26 "Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonor that magnify [themselves] against me."
In a body, as one man; as they gathered together against him (Psalm 35:15). So, he entreats they might together be brought to shame and confusion, they not being able to execute their designs. Their schemes being broken, their counsels defeated, and they exposed to contempt.
"That rejoice at mine hurt": The same with his adversity, or halting (Psalm 35:15).
"Let them be clothed with shame and dishonor that magnify themselves against me. Let them be covered with it, as a man is with a garment. Who magnified themselves, opened their mouths in great swelling words of vanity against him. Vaunted and bragged over him, as in their power, and at their will.
These evil people who accuse the brethren unjustly, will stand before the Judge of all the earth and they will be ashamed. It is a very dangerous thing to come against God's anointed.
Psalm 35:27 "Let them shout for joy, and be glad, that favor my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant."
That is, Let me be delivered. Let my friends see that God is on my side, and that they have occasion to rejoice in his merciful interposition in my behalf.
"That favor my righteous cause": Margin, as in Hebrew, "my righteousness." The reference is to those who considered his cause a just one, and who were his friends.
"Yea, let them say continually": Let this be a constant subject of grateful reflection, a perpetual source of joy to them, that God has interposed in my behalf, and has shown that my cause was a just one.
"Let the Lord be magnified": Be regarded as great, exalted, and glorious. Let the effect be to elevate their conceptions of the character of God by the fact that he has thus interposed in a righteous cause. And has shown that he is the friend of the wronged and the oppressed.
"Which hath pleasure in the prosperity of his servant": Who delights to make his friends prosperous and happy. Let them see that this is the character of God, and let them thus be led to rejoice in him evermore.
"His servant": Besides being a polite third person reference to the psalmist, the terminology was also used of an Old Testament disciple regarding himself as bound to the Lord.
Christians should rejoice at the success of others who are working for God. No jealousy should exist between brothers and sisters in Christ. Any minister will tell you that his or her ministry is just as successful as those who pray for them. The success of David should be a rejoicing time for all of his followers. We all benefit when one of God's children win a victory.
Psalm 35:28 "And my tongue shall speak of thy righteousness [and] of thy praise all the day long."
In vindicating his cause, and bringing his enemies to shame and confusion, as well as of the glory and excellency of that righteousness of his. By which he was justified in his sight, and from whence his inward peace and prosperity flowed.
"And of thy praise": Of that which is a ground or reason for praise. I will speak continually of that in God and in his doings which make it proper that he should be praised.
"All the day long": Continually; constantly. Every new proof of the kindness of God to him would lead to new acts of praise. And his life, as ours should be, would be a continual expression of thanksgiving.
The appropriate response to God's deliverance is public praise and testimony (35:18; 122:4; 136:1).
David is saying that, he will praise God from morning to evening. We are told to pray without ceasing. There is no time more glorious for the believer than when he knows beyond a shadow of a doubt that God has won the victory for him. We studied (in chapter 34), of this series that David said, "I will bless the LORD at all times: His praise shall continually be in my mouth." Every Christian should join David and praise God all the day long, for He has done marvelous things for us.
Psalm 35 Questions
To the chief Musician, [A Psalm] of David the servant of the LORD.
Psalm 36: The theme of this psalm is certainly the loving-kindness of God (verses 5, 7, 10). David first describes the rebellious sinner (verses 1-4), then the blessedness of the righteous man (verses 5-9) and concludes with a prayer that the righteous man may be protected from the wicked (verses 10-12).
Verses 1-12: At least 3 themes may be detected in this psalm:
(1) Wisdom (verses 1-4);
(2) Praise (verses 5-9); and
(3) Prayer (verses 10-12).
Psalm 36 resembles Psalm 14 in its description of human depravity; it also brings to mind David's personal confession found in Psalm 32. Paul used (Psalm 36:1), to summarize his list of 14 indictments against the whole race in (Rom. 3:10-18). As to its overall structure, David's two different moods in Psalm 36 exemplify his continuing quest for balance concerning the realities of human wickedness and divine benevolence.
Title: The term "servant", found in (Psalm 35:27), appears in this title. It carries an association with covenant relationship emphasizing submission to and service for God. For its application to David within the texts of Psalms (compare 78:70; 89:3).
Verses 1-4: The Lord had given His prophet a special message, an "oracle", concerning how the wicked look at life and how they live. God has access to a person's thoughts and why they pursue evil. The oracle explains that wicked people so flatter themselves that they are apathetic to ("does not abhor"), their evil behavior. The righteous person who knows God and patterns his or her life after biblical teaching will not have such apathy but will hate sin (Prov. 8:13).
Psalm 36:1 "The transgression of the wicked saith within my heart, [that there is] no fear of God before his eyes."
"No fear": This is the opposite of the attitude which characterizes true disciples. The word here is actually "dread" or "terror" (compare Deut. 2:25; Psalm 119:120; Isa. 2:10, 19, 21).
We know from a previous lesson that; the fear of God is the beginning of wisdom. The wicked are very foolish, because they do not fear God. Notice that it is to David's heart the sins of these wicked are speaking. He knows in his heart that there is no fear of God within them, or they would not be committing these sins (transgressions). Notice also, that David says he is the servant of the Lord. We should also, realize our position with God. We are servants of the Most High God. Each one of us preach a sermon to the world, each day of our lives, by the way we conduct our lives. These transgressors have sent a very bad message out to those who look on. Those who love and fear God try to live as near like Jesus as they can. Just the way we conduct our lives should win others to Christ.
Psalm 36:2 "For he flattereth himself in his own eyes, until his iniquity be found to be hateful."
I.e., he flatters himself so much that he is unable to understand enough to hate his own iniquity.
We see a man full of conceit. He is great in his own sight. The world sees him with totally different eyes. His sin will find him out. Those who he sinned against will hate him. All of the smooth talking in the world will not fool God. Look at the fate of the proud man in the next verse.
Proverbs 16:5 "Every one [that is] proud in heart [is] an abomination to the LORD: [though] hand [join] in hand, he shall not be unpunished."
Verses 3-4: Although Paul cites only (Psalm 36:1b in Romans chapter 3), the same categories of characteristic sinfulness also show up in that context; compare character: (Psalm 36:2), with (Rom. 3:10-12); communications: (Psalm 36:3a), with (Rom. 3:13-14); and conduct: (Psalm 36:3b-4), with (Rom. 3:15-17).
Psalm 36:3 "The words of his mouth [are] iniquity and deceit: he hath left off to be wise, [and] to do good."
Not only sinful, but sin itself. His mouth is full of cursing and bitterness, of filthy and unchaste words. Of corrupt communication, lying, deceit, and flattery. Out of the abundance of the wickedness of his heart his mouth speaketh. And which shows the badness of it, and proves all that is said before of him.
"He hath left off to be wise, and to do good": By which the psalmist seems to intend one that had been a professor of religion. Who, besides the light of nature he had acted contrary to, then had the advantage of a divine revelation, and had been enlightened into the knowledge of divine things. And had done many things externally good, particularly acts of beneficence. But now had dropped his profession of religion, denied the truths he had been enlightened into, and ceased from doing good. Otherwise a natural man understandeth not. And, though he is wise to do evil, to do good he has no knowledge.
We saw in the verses above that, this man was conceited and proud in his heart. the words that come from our mouth will match the thoughts we have in our heart. this man uses his evil tongue to cheat and deceive. His every thought is how to get the best of someone else. It really doesn't matter to him, what is right to do. He does only the things that will benefit him. He will lie or cheat to get the best of all the deals he is in.
Psalm 36:4 "He deviseth mischief upon his bed; he setteth himself in a way [that is] not good; he abhorreth not evil."
He deviseth mischief upon his bed": Rather, he deviseth iniquity, the same word as in the preceding verse. In the night, when he should be in innocent slumber, he lies awake, devising wicked schemes against others (compare Prov. 4:16; Micah 2:1).
"He setteth himself in a way that is not good": In an evil way, which he chooses and delights in, and determines to continue in. He left the paths of righteousness to walk in the ways of darkness.
"He abhorreth not evil": Which is to be abhorred both because of its nature and effects (see Rom. 12:9). But on the contrary, he loves it and takes pleasure in doing it, and in them that commit it. Thus, by his thoughts, words, and actions, he appears to be devoid of the fear of God.
Even when he is supposedly resting in bed, his evil mind and heart are plotting his moves for the next day. This man does not hate evil, in fact nothing is too bad for him to do, if he thinks it will benefit him. This reminds me of the man who had the leprosy down under the skin of his head in Leviticus. The evil had penetrated his mind. This man certainly has an evil mind, stayed upon evil constantly.
Verses 5-6: These attributes of God are immeasurable.
Psalm 36:5 "Thy mercy, O LORD, [is] in the heavens; [and] thy faithfulness [reacheth] unto the clouds."
Meaning either the general mercy of God the earth is full of, and extends to all creatures; to which it is owing that wicked men before described are not consumed. And which reaches "up to the heavens", as the words are by some rendered, as their sins do (see Psalm 57:10). Or the special mercy of God, and regards not the objects of it.
"And thy faithfulness": Thy "truthfulness;" thy fidelity to thy promises and to thy friends.
"Reacheth "unto the clouds." The clouds are among the highest objects. They rise above the loftiest trees, and ascend above the mountains, and seem to lie or roll along the sky. The idea here, therefore, as in the first part of the verse, is, that it is elevated or exalted.
Thank goodness, this verse is a drastic change from the evil man. We now see David expressing the mercy and faithfulness of the LORD. The true mercy seat, that the one in the tabernacle was patterned from, is in heaven where God dwells. We have no mercy to bestow on God. Mercy belongs to God. As you will see in the next few Scriptures, He can bestow mercy on whomever He chooses to.
Romans 9:15-16 "For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." "So then [it is] not of him that willeth, nor of him that runneth, but of God that showeth mercy."
Romans 9:18 "Therefore hath he mercy on whom he will [have mercy], and whom he will he hardeneth."
Let us look at one Scripture on the faithfulness of God.
Isaiah 25:1 "O LORD, thou [art] my God; I will exalt thee, I will praise thy name; for thou hast done wonderful [things; thy] counsels of old [are] faithfulness [and] truth."
God is faithful, and He is absolute Truth. He will do everything He has promised to do.
Psalm 36:6 "Thy righteousness [is] like the great mountains; thy judgments [are] a great deep: O LORD, thou preservest man and beast."
Thy justice; that is, the justice of God considered as residing in his own nature. His justice in his laws. In his providential dealings; in his plan of delivering man from sin; and to the universe in administering the rewards and penalties of the law.
"Is like the great mountains": The name "God" is thus in the Scriptures, often given to that which is great or exalted. As God is the greatest Being that the mind can form any conception of, so in (Psalm 80:10), "The boughs thereof were like the goodly cedars," in the Hebrew, "cedars of God." Connecting his name with "mountains" or "cedars," we have the idea of "strength" or "greatness," as being especially the work of the Almighty. The idea here is, that as the mountains are the most stable of all the objects with which we are acquainted, so it is with the justice of God. It is as fixed as the everlasting hills.
"Thy judgments are a great deep": I.e. such as man cannot fathom, unsearchable, past finding out.
"O Lord, thou preservest man and beast": The providential care of God for his creatures is another of his leading characteristics, and one especially deserving man's attention and gratitude. It is a form of his loving-kindness.
The righteousness of god is unshakeable. It is higher than we can imagine. It is not possible for mortal man to fathom the judgements of God. Life itself, whether life of man or life of beast is in the hands of God. Man and beast are creations of God. The Creator has control of His creation. We live or die at the command of God.
Psalm 36:7 "How excellent [is] thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings."
"The shadow of thy wings": Although some would take this as referring to wings of the cherubim over the Ark, it is probably more generally a reference to the protective care of a parent bird for its young (Deut. 32:11; Psalms 17:8; 91:4; Ruth 2:12; compare Jesus' allusion to the word picture in Matt. 23:37).
The comforting image of God as a mother bird sheltering her young beneath her wings is found throughout the Psalms (17:8; 57:1; 61:4; 68:13; 91:4).
The lovingkindness of God is what sent His only son Jesus Christ to the earth and eventually to the cross to save each one of us.
John 15:13 "Greater love hath no man than this, that a man lay down his life for his friends."
The love of God for sinful man has always been a mystery to me. The wings of God are not literal, but are real. It is as if we are under a great canopy that shades us from the terrible heat of the sun. Christians put their trust in God. That trust is the protection through Jesus Christ our Lord.
Psalm 36:8 "They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures."
By his "house" is meant the church of God, of his building, and where he dwells. By the fatness of it the provisions there, the word and ordinances, and the blessings of grace which they hold forth. And especially Christ, the fatted calf, the bread of life, whose flesh is meat indeed, and whose blood is drink indeed, and which make a feast of fat things. And these they that trust in the Lord are welcome to eat and drink of abundantly. And to abundant satisfaction (see Matt. 5:6; Psalm 22:26).
And thou shalt make them drink of the river of thy pleasures": The love of God, whose streams make glad the city of God. Or the fullness of grace, which is in Christ, out of which believers draw with joy, and drink with pleasure. Or eternal glory and happiness, enjoyed in the presence of God, in which is fullness of joy. And at whose right hand are pleasures for evermore; a never ceasing torrent of them.
The fatness of the house of God is the tree of life which bears twelve fruit. This river also, that we are to drink from, is the river that flows from the throne of God. Jesus told the woman at the well that if she drank of this water, she would never thirst again. This tree and river are both in heaven, as we read in the next 2 verses.
Revelation 22:1-2 "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb." "In the midst of the street of it, and on either side of the river, [was there] the tree of life, which bare twelve [manner of] fruits, [and] yielded her fruit every month: and the leaves of the tree [were] for the healing of the nations."
Psalm 36:9 "For with thee [is] the fountain of life: in thy light shall we see light."
"In thy light shall we see light": It is likely that this phraseology bears both literal and figurative significance, i.e., God is the source of physical life and also of spiritual life. The Lord is the Source and Sustainer of all light and life.
Look at these 2 following Scriptures about the light in the above verse.
Revelation 21:23 "And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof."
Revelation 22:5 "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever."
The fountain of life is the same as the river. If we look at all the elements mentioned in the last few verses in this lesson from Psalms, we will see that all of them are symbolic of Jesus. The tree spoken of here, is the same as the food that Jesus called Himself, the Bread. Jesus is the tree of life. The river that flows is the Lamb of God, Jesus Christ. Jesus is also, the light of the world. If we have Jesus in us, we have life and Light.
Psalm 36:10 "O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart."
That is, spiritually and experimentally. And such are they that trust in him and love him. And these are the objects of the love of God. Not that their knowledge, faith, or love, are the cause of his love to them; but these things describe and point at manifestly the objects of it. And this request regards the open discovery of it unto them. For the love of God itself always continues, though the manifestations of it are not always the same. And it is for the enlargement and continuance of them the psalmist here prays. For it may be rendered, "draw out thy lovingkindness"; that is, to a greater length. Make a larger and clearer discovery of it, that the height and depth, and length and breadth of it, may be more discerned.
"And thy righteousness to the upright in heart": Who are sincere and without guile. Who have new hearts created and right spirits renewed in them, and have truth in the inward parts. And unto and upon such is the righteousness of Christ, and where it always continues, for it is an everlasting one. But here it means a clearer and constant revelation of it from faith to faith. Unless it should rather intend the righteousness of God in protecting his people from the insults of their enemies, and the continual exertion of it for that purpose.
We see in this, a plea from David that God will continue on in the same way He has been in the past. This recognizes again the lovingkindness God shows to those in right standing with Him.
Psalm 36:11 "Let not the foot of pride come against me, and let not the hand of the wicked remove me."
Meaning some proud enemy, such a one as Ahithophel, of whom R. Obadiah expounds it. Who lifted up his heel against him; and is applicable to any haughty enemy of Christ and his people. And particularly to antichrist, the man of sin, that exalts himself above all that is called God.
"And let not the hand of the wicked remove me": Either from the house of God; or from his throne. That high station and dignity in which he was placed.
David's sons had not been exempt from the very pride that David is asking God not to allow to come against him. David knows for sure that he is where he is, because God has preserved him. We see one more plea that God will keep him safe from the wicked who desire to kill David.
Psalm 36:12 "There are the workers of iniquity fallen: they are cast down, and shall not be able to rise."
It is as if the psalmist suddenly saw a vision. Either in the pit they dug for others; or into hell. Where they shall be turned at last (see Psalms 5:5; 6:8). "There", on a spot that presents itself to his eyes, are the wicked actually "fallen." They lie prostrate in the dust.
They are cast down, and shall not be able to rise": Or, to rise up again (compare Psalms 14:5a; 18:38; Prov. 24:16). Whereas the righteous may fall into misfortune repeatedly, and recover themselves (Prov. 24:16). The workers of iniquity, when their time comes to fail, usually perish. At any rate, this would be the result of the overthrow which the psalmist sees in a sort of vision.
This Psalm ends with a positive note of confidence from David. He says, my enemies who were workers of iniquity have fallen, and they will not be able to come against me again. This is David's way of thanking God for the defeat of the evil ones.
Psalm 36 Questions
[A Psalm] of David.
Psalm 37: The psalm is written in the form of an acrostic, although our numbering is out of step with the Hebrew. There is no logical outline to the psalm, so it is best studied according to its topics. The major point of the psalm seems to be that the wicked's prosperity is short-lived. Though David was troubled by the prosperity of the unrighteous, he knew by faith that their undeserved bounty would be cut off. His underlying belief is that God will intervene in His time. Then the present, temporary reversal of fortunes will be set right and the righteous "shall inherit the earth" (verses 9, 11, 22, 29, 34). The mention of inheriting the earth would be encouraging and uplifting to the pious Israelite since all of God's blessing was connected with the Promised Land. In contrast to this blessed destiny the wicked "shall be cut off", an expression used often in the Old Testament of a violent death. The psalm also contains a simple formula for achieving peace of mind in the face of the wicked's prosperity: "fret not ... neither be thou envious" (verse 1), "trust ... do good" (verse 3), "delight thyself also in the Lord" (verse 4), "commit thy way ... trust" (verse 5), "rest ... wait patiently ... fret not" (verse 7), "cease from anger ... forsake wrath ... fret not" (verse 8). All of these exhortations urge the believer to confidently trust the Lord with all of life's problems. The psalm concludes appropriately with an undying affirmation of faith and trust in the unchanging character of God.
Verses 1-40: (Psalm 37), an irregular acrostic, is a wisdom poem addressed to man, not God. (Verses 12-24), sound very much like the maxims of Proverbs. The covenant promises of the "land" for Israel are prominent in its verses (compare verses 3, 9, 11, 22, 29, 34). Its basic theme deals with the age-old question "Why do the ungodly prosper while the godly painfully struggle through life?" An intricate arrangement puts forth David's answer. (In Psalm 37), David mixes and matches 6 thoughts in order to advance his major message on the eventual arrival of divine justice.
III. Some Proverbial Perspectives (37:12-24).
Psalm 37:1 "Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity."
The saints may be grieved at them and for them, because of their evil doings, and may be angry with them for them. Yet are not to show any undue warmth. At least in an indecent way, by calling them derogatory names. For the words may be rendered, "do not show thyself warm" or "angry": in a sinful way. Or fret not at their outward prosperity, as it is explained (Psalm 37:7). The Targum adds, "to be like them", which agrees with (Psalm 37:8).
"Neither be thou envious against the workers of iniquity": Envy is not a natural passion. To envy the evil-doers on account of their prosperity is at once a folly and a danger. Their position is really not enviable. And, if we allow ourselves to envy them, we shall be tempted to follow their example (see Prov. 24:1).
To envy anyone would be to say that we would like to trade places with them. You can see how wrong this would be. Sometimes it seems that that evil people are better off financially than the people who are living for God. We must be careful not to covet things that others have, even if they did get their possessions in an evil way. We should let God take care of them and just try to keep our own affairs in shape.
Psalm 37:2 "For they shall soon be cut down like the grass, and wither as the green herb."
Here-today-gone-tomorrow illustrations about the wicked characterize this psalm. On this theme (compare Job 14:1-2; Psalms 90:5-6; 103:15-16; Isa. 40:6-8; Matt. 6:30; James 1:10-11; 1 John 2:17).
The only pleasures the evil will have is in this life, because they are destined for an eternity in hell. The grass and the green herb are here today and gone tomorrow.
Psalm 37:3 "Trust in the LORD, and do good; [so] shalt thou dwell in the land, and verily thou shalt be fed."
Trust in the Lord, and do good. Notwithstanding any difficulty which the prosperity of the wicked causes thee, trust thou still in the Lord. Be sure that his providence watches over thee, and endeavor still to serve him by "doing good." Trust in God grows when a believer's life and soul "be fed" on His faithfulness in times past.
"So shalt thou dwell in the land, and verily thou shalt be fed": Rather, dwell in the land, and feed on faithfulness; I.e. remain where thou art, and be satisfied with the thought of God's faithfulness. Feed on this.
We should stop looking to others' affairs and just start operating in faith. The evil man has no reward stored up for heaven. The only thing he has, is this world. Look with me at the wonderful things God has in store for those who believe.
1 Corinthians 2:9 "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."
Not only does God have wonderful preparations made for us in heaven, but He takes care of our needs here on the earth, as well.
Matthew 6:33 "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
Psalm 37:4 "Delight thyself also in the LORD; and he shall give thee the desires of thine heart."
In the persons in God, Father, Son, and Spirit. In the perfections of God, his power, goodness, faithfulness, wisdom, love, grace, and mercy. In his works of creation, providence, and redemption. In his word, his Gospel, the truths and ordinances of it. In his house, and the worship of it. And in his people, the excellent in the earth, in whom was all the delight of the psalmist. And each of these afford a field of delight and pleasure, to attend unto, contemplate, and meditate upon.
"And he shall give thee the desires of thine heart": Such as are according to the will of God, and for the good of his people. Such as relate to communion with him, and to the communication of more grace from him. And to the enjoyment of eternal glory.
The most beautiful verse in the Bible to me, that says this same thing is:
John 15:7 "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you."
The key to this is abide. If we are hid in Christ and He is uppermost in our thoughts and deeds, then He will give us the desires of our heart. We will not want things that would not be in His will to give us. The desire of our heart would be to do His will. All through the Bible, we see blessings abundant, if we are obedient to His Word. If we do not obey His Word, there are curses abundant. The blessings depend on us lining our will up with the will of God.
Psalm 37:5 Commit thy way unto the LORD; trust also in him; and he shall bring [it] to pass.
"Commit means to take the whole of one's life and give it to God (Prov. 16:3). The New Testament counterpart is to cast all care on Him (1 Peter 5:7).
This again, is speaking of turning our will over to the will of God. We must make Jesus Lord of our life as well as our Savior, and He will bring it to pass.
Psalm 37:6 "And he shall bring forth thy righteousness as the light, and thy judgment as the noonday."
If the prosperity of the wicked frets thee, because it seems to obscure thy righteousness. Since while he appears to bask in the sunshine of God's favor, thy life is possibly overshadowed by clouds and darkness. Be sure that, in the end, this seeming injustice will be remedied. God will not frown on thee always. One day he will turn on thee the light of his countenance, and make thy righteousness to shine forth like the sun in its noonday splendor.
Righteousness is a gift from God. Notice, (He shall bring forth thy righteousness). If the righteousness that we had on our own was good enough, then we would not have needed Him to bring righteousness. Our righteousness, that we had before, was as filthy rags. Praise God! He clothed us in His righteousness when we accepted Jesus as our Savior. He took our sin and gave us His righteousness. When we are saved, we take the Light of the world into our body. His Light shines in us and through us. There will be no negative judgement of the man who takes Jesus Christ as his Savior and Lord.
Verses 7-8: The message of "Relax! Don't react!" returns (compare verse 1).
Psalm 37:7 "Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass."
Hebrew. Be silent unto, or for, or because of the Lord. I.e. do not murmur nor fret at his dealings, but silently and quietly submit to his will, and adore his judgments. And, as it follows, wait for his help. This advice and command is pressed again and again, to teach us how hard it is to learn and practice this lesson.
"And wait patiently for him": Be content to await his time, which is sure to be the right time. Meanwhile possess your soul in patience.
"Fret not thyself because of him who prospereth in his way": Because of the man who bringeth wicked devices to pass; this explains the sense of (Psalm 37:1). It being often an additional uneasiness to the people of God under affliction. When they observe the prosperity of men that go on in a sinful way, and have all or more than heart can wish. And whatever they contrive and devise, though wicked and criminal.
"Because of the man who bringeth wicked devices to pass": Because the man is allowed to accomplish his purposes of wickedness, or is not arrested at once in his schemes of guilt.
Paul made a statement that should be the statement of all who are followers of Jesus.
Philippians 4:11 "Not that I speak in respect of want: for I have learned, in whatsoever state I am, [therewith] to be content."
Paul had discovered the peace that comes from total trust of the Lord. When a Christian can get to this point of not worrying regardless of whether they are rich or poor, then they can rest in the Lord. We should not have wandering eyes, looking at the state of others. We should be content in the Lord knowing that whatever is happening to us at the moment is for our good, if we have put our trust in the Lord.
Psalm 37:8 "Cease from anger, and forsake wrath: fret not thyself in any wise to do evil."
The Hebrew word translated "fret" is charah, which speaks of "growing warm and blazing up;". To fret or worry is to be concerned with things over which one has no control or ability to change. That kind of worry, according to Scripture, is sin.
Sometimes the Lord allows us to see these things that those who are not believers have to see how we will react to it. Tribulations come to make us strong. Problems that loom up that might anger us, are perhaps a test to see if we have grown out of anger and wrath. If we fail the test and lose our temper and get angry, then we will possibly face another very similar situation, until we learn to rise above it and not sin. We are not perfect when the Lord saves us. He lets problems arise, so that we can grow to depend totally on Him in every situation.
Psalm 37:9 For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth.
Though they flourish for a while, they shall be cut down like the grass or flower of the field. Or they shall be cut off as branches from a flourishing tree. They shall be cut off from the earth, and rooted out of it by death or some desolating judgment (see Prov. 2:22). And therefore not to be envied and fretted at.
"But those that wait upon the Lord shall inherit the earth": According to God's promise, often made to such; which also generally was literally fulfilled in that state of the church. And if in any instances it was not, it was fulfilled with far greater advantage in spiritual and eternal blessings.
Matthew 5:5 "Blessed [are] the meek: for they shall inherit the earth."
When a Christian dies to this world, they step through a door to a better life. The evildoers are not so. When an evil person dies, they are headed for a life of torment in hell. Possibly the inheriting of the earth is speaking of the thousand-year reign of Jesus on the earth when the Christians will reign with Him.
Psalm 37:10 "For yet a little while, and the wicked [shall] not [be]: yea, thou shalt diligently consider his place, and it [shall] not [be]."
"Yet a little while": Compare similar terminology (in Jer. 51:33; Hosea 1:4). The Lord's intervention is imminent.
Life, as we know it now on the earth, is like a vapor. It is here for a moment in time and then gone. This 70 years, or perhaps even up to 100 years that we live in this life, is over so quickly. The only life worth having is one that prepares us for all eternity with Jesus. The wicked will not be in heaven with the believers in Christ. It will be as if they had never been to us.
Psalm 37:11 "But the meek shall inherit the earth; and shall delight themselves in the abundance of peace."
I.e. the godly, who are frequently thus called (as Psalms 22:26 149:4). Those who patiently bear God's afflicting hand, and meekly pass by injuries from ungodly men. The abundance of peace; partly of outward peace and prosperity, which God in his due time will give them. And principally of inward peace and satisfaction of mind, in the sense of God's favor, and the assurance of his own endless happiness. Jesus quoted this verse in the Sermon on the Mount (Matt. 5:5).
"And shall delight themselves is the abundance of peace": Of spiritual peace enjoyed in a way of believing, arising from a comfortable view of interest in the blood, righteousness, and sacrifice of Christ. And of all happiness and prosperity in the kingdom of Christ here on earth, at which time there will be abundance of peace (Psalm 72:7). Or of eternal peace in the world to come, which will be a state of uninterrupted and unspeakable peace (see Psalm 37:37). All which afford inconceivable delight and pleasure. And therefore, such have no need to fret and be envious at the fading happiness of wicked men.
There will be peace, because the King of Peace, Jesus Christ, will be with them. This too, is speaking of the thousand-year millennial reign of Jesus on the earth.
Psalm 37:12 "The wicked plotteth against the just, and gnasheth upon him with his teeth."
The wicked plotteth against the just": Here is a rooted enmity in the seed of the wicked one against the righteous seed. Their aim is, if they can, to destroy their righteousness. If that fails, then to destroy them, to this end they plot or act with a great deal of policy and contrivance.
"And gnasheth upon him with his teeth": Which expresses his malice and hatred, as David's enemies did upon him (Psalm 35:16; and Stephen's in Acts 7:54).
The sons of the flesh and the sons of the spirit have always been opposed to each other.
Genesis 3:15 "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."
The devil and all of his followers, have always tried to destroy those who chose to follow the Lord. The wicked are not satisfied that they are lost, but are constantly trying to get Christians to follow the devil too.
Psalm 37:13 "The Lord shall laugh at him: for he seeth that his day is coming."
"The Lord shall laugh at him": Have him and his plots in derision, confound his schemes, and disappoint him of his designs. Bring him into calamity, and laugh at it (see Psalm 2:4).
"For he seeth that his day is coming": The day of his destruction or overthrow. He sees that the wicked man cannot be ultimately successful, but that destruction is coming upon him. There is nothing ultimately to be apprehended from his designs, for his overthrow is certain.
There is a day when the wicked of this earth will be cast into outer darkness with the devil and his angels. Notice, in the next verse that, the unbelievers are cast out with the devil and his angels.
Matthew 25:41 "Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:"
Now, let's look where the devil and angels were cast.
Revelation 20:10 "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet [are], and shall be tormented day and night for ever and ever."
Psalm 37 Questions
Psalm 37:14 "The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, [and] to slay such as be of upright conversation."
That is, they have prepared themselves with a full purpose to destroy the righteous.
"And have bent their bow": Having put the arrow in it, in order to shoot. The former expression may design the more open, and this the more secret way of acting against the righteous. And their view in both is;
"To cast down the poor and needy": Who are so, both in a temporal and spiritual sense. To cause such to fall either into sin, or into some calamity or another.
"To slay such as be of upright conversation": Those against whom they have no quarrel, for any injury they have done them. But only for their integrity and righteousness, or because they are better than themselves, and will not comply with their wicked counsels and courses.
The wicked have always hated and wanted to destroy those who love and follow God. In the verse above, they are ready to attack and kill with their weapons; the righteous if that is the only way they can get rid of them. Evil countries with wicked rulers even today, attack the helpless and take them over. The worst condemnation on the wicked is their own conscience, when they compare themselves with the upright. They feel if they can get rid of these good people, they will feel less guilty themselves.
Psalm 37:15 "Their sword shall enter into their own heart, and their bows shall be broken."
Their purposes will recoil on themselves. Or they will themselves suffer what they had devised for others. See the same sentiment expressed in (Psalms 7:15-16; 9:15; compare Esther 7:10).
"And their bows shall be broken": The meaning is, that their efforts shall be fruitless, and their attempts in vain. The mischief they have contrived and designed for others shall fall upon themselves (see Psalm 7:15). And therefore, the saints should not be fretful and envious.
Most of the time, someone setting a trap for someone else gets caught in that very trap themselves. Someday they will learn that God fights for the righteous. The best example of this very thing is when Haman set a trap for Mordecai. He actually thought that the king would be so jealous of Mordecai worshipping God that the king would kill Mordecai and all of the Hebrews. He overlooked Esther. To read the whole story on this read Esther, Chapters 2, 3, and 4. To get to the special part, Haman was hung on the rope he prepared for Mordecai.
Psalm 37:16 "A little that a righteous man hath [is] better than the riches of many wicked."
It is the portion of the righteous, for the most part, to have but little of this world's goods. Some indeed have been rich, as Abraham, Lot, David, Joseph of Arimathea, and others. But, generally speaking, the wicked have the largest share of worldly things, and the righteous but little. And are as having nothing comparatively; and yet their little;
"Is better than the riches of many wicked": This is a fine proverb. The little of one good man is contrasted with the riches of many wicked, and so the expression is rendered the more forcible. There is more happiness in the godly dinner of herbs than in the stalled ox of profane rioters. In the original, there is an allusion to the noise of a multitude, as if to hint at the turmoil and hurly-burly of riotous wealth, and to contrast it with the quiet of the humbler portion of the godly. We would sooner hunger with John than feast with Herod. Better feed on scant fare with the prophets in Obadiah's cave than riot with the priests of Baal. A man's happiness consists not in the heaps of gold which he has in store.
Ill-gotten gain does nothing but ruin the person who gets it.
Proverbs 15:17 "Better [is] a dinner of herbs where love is, than a stalled ox and hatred therewith."
A righteous man can lay down his head and sleep at night, whereas a man who has cheated his fellow man to get his wealth is continually afraid for his life.
Ecclesiastes 5:12 "The sleep of a laboring man [is] sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep."
Psalm 37:17 "For the arms of the wicked shall be broken: but the LORD upholdeth the righteous."
"The arms of the wicked shall be broken": Their members will be shattered for grabbing and getting wealth (verse 16b; compare Job 38:15; Psalm 10:15; Jer. 48:25; Ezek. 30:21).
This is just saying to me, that the LORD is on the side of His own, the righteous. Perhaps the arms mentioned in the verse above, indicates that they not only came against the righteous, but actually in so doing, raised their arms against God.
Psalm 37:18 "The LORD knoweth the days of the upright: and their inheritance shall be for ever."
This verse could be interpreted several ways: God knows every situation and takes care of His children; God knows the time of every person's death and will preserve the faithful until that time (Psalm 90:12). Or God knows that each person's days on earth are but a breath when compared to eternity (Psalm 103:14-18).
(Compare Psalm 1:6).
There is no difficulty in knowing what this means. The upright, the redeemed, the saved, the righteous, the Christians are all the same people. We KNOW where we will live forever. We will live with our LORD.
Psalm 37:19 "They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied."
If they fall into adversity, it will not cause them to feel shame. They will know that they are not being punished for evil-doing, but that God is trying them and purifying them (Job 36:8-11). The idea here is, that when the times of trouble and calamity come, in seasons of famine or want, they will find their expectations, arising from confidence in God, fully met. Their wants will be supplied, and they will find him to be their friend.
"And in the days of famine they shall he satisfied": Whether it is understood figuratively of a famine of hearing the word, or literally of a proper famine of bread and water. These God will provide for them, as he did for Elijah, and they shall be sure unto them, and therefore let them not fret nor envy.
We know that the widow and her son lived through the famine. She not only fed herself and her son, but fed Elijah as well.
1 Kings 17:12-13 "And she said, [As] the LORD thy God liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die." "And Elijah said unto her, Fear not; go [and] do as thou hast said: but make me thereof a little cake first, and bring [it] unto me, and after make for thee and for thy son."
1 Kings 17:15-16 "And she went and did according to the saying of Elijah: and she, and he, and her house, did eat [many] days." "[And] the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah."
Psalm 37:20 "But the wicked shall perish, and the enemies of the LORD [shall be] as the fat of lambs: they shall consume; into smoke shall they consume away."
In a time of famine, in an evil day, and particularly at the day of judgment. For this is to be understood, not merely of being in bodily distress and want; nor of perishing by death, common to the righteous and the wicked. Nor of being in a lost perishing condition, as all men by nature are, but of eternal perdition in hell.
"And the enemies of the Lord shall be as the fat of lambs, they shall consume": That is, either they shall consume away as the fat of lambs burnt upon the altar, which evaporates. Or as lambs fattened on purpose to be killed, and so prepared for the day of slaughter. In like manner the wicked, who have waxed fat and kicked, will be destroyed. They being the enemies of God, yea, enmity to him, to Father, Son, and Spirit, and to the Gospel and ordinances of Christ. And to his people, and will be treated as such.
"Into smoke shall they consume away": The meaning here is not that they will vanish as the fat of lambs does in sacrifice, but simply that they will pass away as smoke entirely disappears. All that there was of them, their wealth, their splendor, their power, shall utterly vanish away. This is spoken in contrast with what would be the condition of the righteous.
The fat of the lambs is totally burned up. This means then, that the enemies of the LORD will be completely done away with. The enemies of the Lord will be thrown into the lake of fire.
Psalm 37:21 "The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth."
While the wicked live, they are scandalous. They live by borrowing, which was always reckoned mean (see Deut. 28:12). And what is worse, as they borrow, they do not design to repay. They take no care nor thought about that, but live upon what they borrow. For this either expresses their incapacity that they cannot pay; or the evil disposition of their mind. Which rather seems to be the sense, that they will not pay.
"But the righteous showeth mercy, and giveth": Which not only argues capacity and ability, but a kind, merciful, and tender spirit to persons in distress. And is expressive of a generous action.
The wicked borrows with no intention of ever repaying. The wicked does not care who he might hurt by doing this. He cares for no one but himself. Not only will the wicked not pay, but he is not blessed in his evil ways, so possibly cannot pay even if he would. The righteous is not so, everything he puts his hand to prospers. The more he gives, the more blessed of God he is. He is a generous giver to those in need.
Psalm 37:22 "For [such as be] blessed of him shall inherit the earth; and [they that be] cursed of him shall be cut off."
Of the Lord, as appears both from (Psalm 37:20), where he is named. And from the nature of the thing, this being God's prerogative to bless or to curse men. And this he mentions, both as the foundation, and as the proof of the certainty of their future happiness.
"Shall inherit the earth": (See Psalm 37:9).
"And they that be cursed of him": Not of the righteous man, but of the Lord. According to the tenor of his righteous law, which they have broken.
"Shall be cut off": Out of the land of the living. Many of them in the midst of their days, and shall everlastingly perish.
This really needs no further explanation. The righteous shall reign with Jesus on the earth. The cursed are condemned.
Psalm 37:23 "The steps of a [good] man are ordered by the LORD: and he delighteth in his way."
Or "of a man"; such a man as is blessed of the Lord. The steps which he takes in life are ordered by the Lord, both with respect to things temporal and spiritual. His good conduct is not of himself, it is a blessing of the Lord, who directs and keeps the feet of his saints, and inclines them to take such steps, and pursue such methods, which he succeeds and prospers.
"And he delighteth in his way": He "knows" it (Psalm 1:6). And looks upon it with favor, and even "has pleasure" in it (Psalm 35:27).
The good man has decided to walk in the path the Lord has set for him. The good man makes Jesus not only his Savior, but his Lord as well. Each day the good man says, Lord, what would you have me to do today. The Lord is pleased with him, because he is obedient.
1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."
When we do it God's way, we cannot fail.
Psalm 37:24 "Though he fall, he shall not be utterly cast down: for the LORD upholdeth [him with] his hand."
Into temptation, and by it into sins, and these very great ones. From a lively and comfortable exercise of grace, and a degree of steadfastness in the doctrine of grace.
"He shall not be utterly cast down": Because he is in the arms of everlasting love. And in the hands of Christ Jesus; which is on him as the sure foundation. And is kept by the power of God through faith unto salvation, and so shall not perish, but have everlasting life.
"For the Lord upholdeth him with his hand": With the right hand of his righteousness, and keeps him from falling finally and totally (see Isa. 41:10; and notes on Psalm 37:17).
For corroborations of such divine comfort (compare Psalm 145:14; Prov. 24:16; Micah 7:8).
A righteous man may fall for a moment, but he has an advocate with the Father.
1 John 2:1 "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:"
This does not mean that the child of God can go back into a sinful way of life. It does mean that you may make a mistake, and Jesus will lift you back up. The secret is what is going on in your heart. Do you have the desire in your heart to sin, or do you have the desire in your heart to please God? Troubles come to all of us. We may not always be on the mountain top. Remember, we discussed that we learn more in the valley than we do on the mountain top. Troubles come to make us strong. The more times we face a difficult task and not fail in that trial, the more near like Jesus we are.
Psalm 37:25 "I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed begging bread."
It is most natural to understand this literally, and to gather from it that the psalmist, whether David or another, composed this psalm in advanced life. It has certainly all the gravity, calmness, seriousness, and tone of authority which befit a teacher of many years and much experience.
"Yet have I not seen the righteous forsaken, nor his seed begging bread": The social condition of the Israelites was very unlike that of modern European communities. Though there were rich and poor among them, there could scarcely be any that were very poor. Where there was a general obligation upon all well-disposed persons to lend to such as were in need, and no interest could be asked upon loans. And in the year of jubilee all debts were remitted, and mortgaged lands returned to their original owners or their families. Actual begging was scarcely possible, and at any rate could only be brought about by extreme and reckless misconduct (see Prov. 20:4).
God will see to the needs of His people. He will not necessarily help us with our greed. He will not let us go hungry, if we are His. Remember, how He miraculously fed Elijah twice a day by a raven bringing food to him. He also fed the rebellious Israelites 40 years in the wilderness. I can say with David, "I have been young, and now am old", but I too, have never seen God's people begging bread.
Psalm 37:26 "[He is] ever merciful, and lendeth; and his seed [is] blessed."
He sympathizes with the poor in distress, and shows mercy to miserable objects. Not only by words, but deeds. And this is his constant disposition and conduct; of which his lending, as well as giving to persons in necessity, is an instance. And which shows capacity, and is a proof of the observation of the psalmist, that such are never forsaken, nor left to beg their bread. So far from it, that they have to lend and give to others.
"And his seed is blessed": Either his seed sown, his alms deeds, which are blessed to him and his. And to them to whom he ministers, as Jarchi explains it (see 2 Cor. 9:6). Or rather his offspring, who are blessed of God with things temporal for his sake. And are blessed by men, who say of them, these are the posterity of such and such liberal persons.
The mercy of God endureth forever.
Galatians 3:16 "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Psalm 37:27 "Depart from evil, and do good; and dwell for evermore."
Depart from evil and do good. Depart from evildoers, and their evil ways. Join not with them, nor fret and be envious of them. But do acts of beneficence, and all good works; since righteous men, and their seed, are not forsaken, but blessed of God (see notes on Psalm 34:14).
"And dwell for evermore": That is, he shall dwell for evermore in heaven, and for a long time on earth (see Psalm 37:3).
The righteous must be born again. This means that we turn completely away from the old sinful life, and live a brand new life in Jesus.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
We live forevermore, because we have been saved by the blood of Jesus.
Psalm 37:28 "For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off."
That is, God loves that which is right and he loves to do right. The idea is, that such a recompense as is here adverted to. That on the one hand, in rewarding with prosperity a pure and upright life, and that on the other, in cutting off the wicked and is right and proper in itself. And that as God loves to do right, these consequences respectively may be expected to follow in regard to the righteous and the wicked (compare Psalm 11:7).
"And forsaketh not his saints": His Holy Ones, who are called with a holy calling. Are created in righteousness and true holiness, and have principles of grace and holiness wrought in them. Or whom he prosecutes with his favor and goodness, with his everlasting love and mercy. With spiritual blessings. With the blessings of justification, pardon, adoption, and a right to eternal life. These he never forsakes. Not their persons, neither in life nor at death, nor at judgment. Nor does he ever forsake the work of his own hands in them. But performs it until the day of Christ. Nor will he ever so forsake them, as that they shall perish through the strength of sin, the temptations of Satan, or the snares of the world.
"They are preserved for ever": From the dominion and damning power of sin and from being devoured by Satan. From a total and final falling away, and from being hurt of the second death. They are preserved in Christ; in whose hands they are. And by the power of God, safe to his kingdom and glory, into which they shall have an abundant entrance.
"But the seed of the wicked shall be cut off": Out of the earth, in the midst of their days, like withered branches; and be cast into everlasting burnings.
This verse is showing the difference in heaven and hell. Jesus Christ is the Judge of all the world. He will separate all people into 2 classes: His sheep will be on His right side, and the goats on the left side. The sheep live eternally in heaven with Jesus, and the goats are doomed to the lake of fire.
Psalm 37:29 "The righteous shall inherit the land, and dwell therein for ever."
(See Psalm 37:3). The word "inherit" suggests the idea that they are heirs, and that God will treat them as His children.
"And dwell therein forever": (Psalm 37:3; 37:18; 37:27).
This land is the Promised Land (Heaven). Read Revelation chapter 22 to understand more about heaven.
Psalm 37:30 "The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment."
That is, it is a characteristic of the righteous to speak "wise things;" and not to utter folly. His conversation is serious, earnest, true, and pure. And his words are faithful, kind, and just. This, as a part of human conduct, is one of the reasons why God will bless him with prosperity and length of days.
"And his tongue talketh of judgment": I.e. utters only what is morally right, and, in accordance with truth and goodness. "Out of the abundance of the heart the mouth speaketh." A good man out of the good treasure of his heart can only bring forth good things (Matt. 12:34-35).
Wisdom is a gift from God, the mouth speaks the fountain of the heart. The heart of a Christian is stayed upon God. Then the wisdom that God has given the Christian comes out his mouth in speech. Christians will be helping Jesus judge on this earth during the thousand year reign. Jesus will be the Supreme court, the last word on every issue.
Psalm 37:31 "The law of his God [is] in his heart; none of his steps shall slide."
The law of God is the extension of God's nature and expression of God's will in His creation. God's law is expressed in different forms, relating to different areas of His creation. The physical law of God includes the laws of nature which govern the continuous physical existence of this world (Gen. 8:22; Col. 1:17). The moral law, also called "the perfect law of liberty" (James 1:25), governs the immaterial issues of life (2 Tim. 3:17). The social law of God affects interpersonal relationships and can be summarized by "the royal law" (James 2:8). The spiritual law deals with a man's relationship with God. It is summarized in "the first and great commandment" (Matt. 22:37-38). The purpose of the law is to reveal the sovereignty of God (Exodus 20:2), to place a restraint on the sinner (Psalm 68:7-8), to show the greatness and reality of sin (Rom. 3:19-20), and to lead the sinner to Christ (Gal. 3:24). The purpose of the law did not change with the gospel. When the Judaizers in Galatia sought to teach their erroneous view of the law, they failed to realize that the law has never been able to save anyone. As Christians, we should be concerned to live decently and orderly (Gen. 2:17; Rom. 7:7-14; Exodus 3:13).
"The law of his God is in his heart": On God's internalized instruction (compare Deut. 6:6; Psalms 40:8; 119 (throughout); Jer. 31:33; Isa. 51:7).
This following verse of Scripture tells exactly what God does for those who choose to follow Him.
"Hebrews 10:16 This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them;"
With our innermost being stayed upon the things of God, we will be better able to make the right decisions, and therefore will not backslide.
Psalm 37:32 "The wicked watcheth the righteous, and seeketh to slay him."
Observes closely and looks out for him. Has his eye on him, seeking an opportunity to slay him (see notes at Psalm 10:8-9). The sense is, that the wicked are the enemies of the righteous, and seek to do them wrong. It is a characteristic of the wicked that they seek to destroy the righteous. This was manifested in the case of the prophets; in the case of the apostles; and in the case of the Savior. And it has been so manifest in the deaths of the martyrs, and all the persecutions which the Church has suffered. As to justify the general declaration that it is one of the characteristics of a wicked world that it desires to do this.
Part of the reason that the wicked would like to destroy the righteous is because the righteous make them feel guilty of sin. They would like to get this daily reminder of how far short they have fallen in pleasing God. The wicked think, if they could just get rid of the righteous, they could freely do whatever they want to do without feeling guilty.
Psalm 37:33 "The LORD will not leave him in his hand, nor condemn him when he is judged."
God, as a general rule, does not allow the wicked man to work his will upon the righteous. He interposes one cheek or another, and saves the righteous man from destruction.
"Nor condemn him when he is judged": i.e., nor will he allow him to be condemned when the wicked man brings an accusation against him, and seeks to have him sentenced to death by an ignorant or unjust judge. These promises are not universal nor absolute, since many good men have been assassinated by their enemies. As Abel by Cain; and many have been wrongfully condemned to death and executed, as Naboth at the instigation of Jezebel.
I see in this, Stephen, who was stoned to death by the evil ones. The wonderful thing about this was that even as they were stoning Stephen to death, he saw heaven open and the Lord Jesus Christ standing to welcome Stephen home. They may kill our body, but praise God! We will be in heaven with Jesus.
Psalm 37:34 "Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see [it]."
In the way of his appointments and ordinances. Where may be learned the design of his providences, and of the prosperity of the wicked and their end (Psalm 73:16). And in a providential way, for the performance of his promises, in which he never fails. And patiently bear whatever he is pleased to lay upon them. Waiting for a deliverance out of every affliction, which will be in his own time. The Chaldee paraphrase "trust in the word of the Lord."
"And keep his way": Or, walk in the path which He commands. Do not turn from and do not allow any temptation, or any opposition, to cause you to swerve from that path.
"And he shall exalt thee to inherit the land": That is, shall raise out of a low and uncomfortable situation of life to a more comfortable one. Or however, hereafter, to dwell in the new heavens and new earth. To reign with Christ upon his throne, and to enjoy the eternal inheritance.
"When the wicked are cut off": (As in Psalm 37:9).
"Thou shall see it": With joy and pleasure. Not as exulting: in the destruction of the wicked, simply considered. But as the glory of divine justice is displayed therein (see Psalm 52:5).
It may appear to the natural eye that the wicked are winning the battle, but what will they be doing when the righteous of God answer the trumpet call and go to be with our Lord? They will be left to face the wrath of God. What a horrible fate for anyone.
Psalm 37:35 "I have seen the wicked in great power, and spreading himself like a green bay tree."
Meaning some particular person invested with great power, in great authority among men, one of the spiritual immorality in high places. Such a man as Haman in Ahasuerus's court; and though the psalmist does not choose to mention his name, he doubtless had him in his mind. As either Saul, or Doeg the Edomite, or Ahithophel, or some such man, who was in an exalted station of life. And it may be when he himself was in low and distressed circumstances. The word used signifies one formidable and terrible, striking terror to all around. Of whom others are afraid, as Aben Ezra interprets it (Isa. 29:20).
"And spreading himself like a green bay tree": The metaphor denotes an increase of riches and honor, and a seemingly settled state in the enjoyment of such outward happiness. so Jarchi interprets it "taking root"; as well as such a man's glorying in and boasting of his affluence and fullness (see Psalm 73:12). It denotes a man in great authority and esteem, as a man crowned with laurels, and in a very exalted and triumphant state.
Psalm 37:36 "Yet he passed away, and, lo, he [was] not: yea, I sought him, but he could not be found."
At once, all of a sudden. Either his riches and honor, which, in one hour, came to nought, by one providence or another. Or he himself by death; in the midst of all his prosperity, and while blessing himself in it, his soul was required of him.
"Yea, I sought him, but he could not be found": The sudden disappearance of an imposing personality astonishes and confuses us. We cannot believe that one who has played so prominent a part in our drama of life is gone altogether. We look about for him; we expect him to reappear at any moment. We cannot realize the fact that he is vanished for ever. We ask ourselves, "Where is he?" (Job 20:7).
When I see this verse, it reminds me of the words of a song that says: I searched all over heaven for you and you were not there. We go out of this world, as we came into the world. We can take none of the things we have accumulated here. We stand before the Lord empty handed. The wicked will not just be empty handed, but naked and ashamed. They have not deposited anything in heaven. They have thought of just self. They may have been big and important here on the earth, but could not enter the heavenly gate. What a fate. I sought for you, and you were not in heaven.
Psalm 37:37 "Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace."
Behold now a very different character, a man who is upright before God, who sincerely desires and endeavors to please and glorify him, and therefore makes it his care to walk in his ordinances and commandments blameless. Mark him, keep your eye upon him, and observe the issue of his course and conversation.
"And behold the upright": The man that is upright in heart and conversation, who has a right spirit renewed in him, and the uprightness of Christ showed unto him. Or, in other words, who has the truth of grace within him, and the righteousness of Christ upon him. Such men are to be marked, observed, viewed, and considered, as rare and uncommon men. And to be imitated and followed in the exercise of grace and discharge of duty. And especially the end of such persons is to be marked and beheld, as follows.
"For the end of that man is peace": Such a man now enjoys a conscience peace, which passes the understanding of worldly men. And which he possesses in Christ, and from him, amidst a variety of tribulations, arising from a view of interest in his blood and righteousness. And, generally speaking, goes off the stage of life, if not triumphing, yet resigned to the will of God, and in a serene and tranquil frame of spirit. And even desiring to be gone, and to be with Christ, and to have leave, with good old Simeon, to depart in peace. And as soon as they are departed they enter into peace, into the joy of their Lord, into his presence, where is fullness of joy, and pleasures for evermore (see Num. 23:10).
Who is the perfect man? No one can claim that except Jesus. We Christians are the upright, because Jesus has made us upright with His blood. The grace of God brings the righteous peace. Jesus is the King of peace. If we have Him, we are filled with peace.
Psalm 37:38 "But the transgressors shall be destroyed together: the end of the wicked shall be cut off."
By reason of the hidings of God's face, the temptations of Satan, the prevalence of corruptions, the weakness of grace, and the many afflictions that befall them from God and men. The Lord he is their strong hold and munition of rocks, whither they, betake themselves, and find help, protection, and safety. He puts underneath everlasting arms, bears them up, and upholds them with the right hand of his righteousness; and is the strength of their hearts, of their lives, and of their salvation.
"Cut off": On this truth of judgment (compare verses 9, 22, 28, 34, and Psalm 109:13). For a positive presentation in reference to the faithful (compare Prov. 23:18; 24:14, 20).
When this says transgressors, it means those who die in their transgressions, those who have not repented and sought forgiveness for their sins. There is only one way to heaven and eternal life, it is in Jesus. Those who reject Jesus shall be cut off. He is the Way. He is Life.
Psalm 37:39 "But the salvation of the righteous [is] of the LORD: [he is] their strength in the time of trouble."
He shows that the patient hope of the godly is never in vain, but in the end, has good success. Though for a time God proves them by various temptations. Since salvation belongs to Him (Psalm 3:8). He is the perennial Source of it (compare Psalm 62:1-2).
"He is their strength in the time of trouble": By reason of the hidings of God's face, the temptations of Satan, the prevalence of corruptions, the weakness of grace, and the many afflictions that befall them from God and men. The Lord he is their strong hold and munition of rocks, whither they, betake themselves, and find help, protection, and safety. He puts underneath everlasting arms, bears them up, and upholds them with the right hand of his righteousness; and is the strength of their hearts, of their lives, and of their salvation.
Psalm 37:40 "And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him."
In their distress, and out of their troubles, when none else can, and they themselves cannot. And that seasonably, and sometimes with means, and sometimes without.
"And deliver them": Out of all their afflictions, which he does sooner or later. If not in life, yet at death.
"He shall deliver them from the wicked": This is repeated both for confirmation and explanation sake. Showing who they are the Lord will deliver his people from, even from wicked and unreasonable men. He will not leave them in their hands now to do with them as they shall think fit; and he will free them from them to all eternity in the other world, where they shall cease from giving them any trouble.
"And save them, because they trust in him. Not that there is any saving virtue in faith, or in trusting in the Lord; the saving virtue is in the Lord, the object of faith and trust. But inasmuch as the Lord has appointed salvation to be through faith, or has made that the means of receiving and enjoying salvation and the blessings of it. And has declared that he that believeth shall be saved, he does accordingly save all such persons. Wherefore blessed are they that trust in him. The Chaldee paraphrase is, "he shall redeem them because they trust in his Word."
Everything that we have studied in the book of Psalms has been giving us the secret to eternal life. That life is hid in Jesus. Those who trust in the Lord Jesus Christ as their Savior and Lord have life eternal. Believe on the Lord Jesus Christ and thou shalt be saved.
Psalm 37 Continued Questions
A Psalm of David, to bring to remembrance.
Psalm 38: Some debate as to whether the details (of verse 1-8), should be taken literally, and thus as a reference to a physical illness, or figuratively, making them a vivid picture of psychological and moral distress. The detail and length of the description, as well as its personal nature seem to point to some serious disease from which David is suffering as he writes. In addition to the physical malady, David has been deserted by his friends and threatened by his foes (verses 12-13). His only hope is to trust in the Lord (verses 14-16), to whom he presents his lament (verses 17-20), and his petition (verses 21-22).
Verses 1-22: Prayers surround a core of intense lament (verses 2-20). In many ways David's laments parallel those of Job. David's perspective is that his painful plight is due, at least in part, to his personal sin. Organizationally, David's opening and closing prayers (in Psalm 38), relate to two onslaughts by enemies.
III. Second Onslaught: Enemies Without (38:11-20).
Title: "To bring to remembrance": Literally "To cause to remember" (compare the title to Psalm 70). The psalmist either
(1) Reminds God of his plight so that He might act; or
(2) Reminds himself and the community of his historic predicament so that both he and they would fervently pray in similar contexts of acute suffering.
Psalm 38:1 "O LORD, rebuke me not in thy wrath: neither chasten me in thy hot displeasure."
(See the notes at Psalm 6:1), where the same language occurs, except in the change of a single Hebrew "word," that is, "wrath," though expressing the same idea.
"Neither chasten me in thy hot displeasure": The Hebrew in both is the same, except that in this place the negative particle is omitted, but without affecting the sense. It is not improbable that the one was copied from the other, or that this was composed with the language of the former in the memory. Thus, we often use language with which we are familiar, as being well adapted to express our ideas (compare Psalms 6:1; 39:11; Jer. 31:18).
David is like so many of us. David sinned and then felt guilty about that sin. He knew he deserved to be punished of the Father. He is asking the Father in this to forgive him, and if He punishes him, that it not to be so severe. David knows God loves him and the punishment will not be to the death. He also knows that God is merciful and longsuffering. None of us want to be punished for the sins we have done. We all cry for mercy.
Psalm 38:2 "For thine arrows stick fast in me, and thy hand presseth me sore."
"Thine arrows": The language relates to the Divine Warrior motif; on God as Archer (compare Deut. 32:23; Job 6:4; 16:13; Psalm 7:12; Lam. 3:12-13).
The arrow that is bothering David is the one sticking in his heart. Of course, it is not a literal arrow, it is his conscience. When the hand of God is on you, there is no greater anguish. Everyone who ever committed a sin and was sorry for that sin has felt these same things.
Verses 3-8: While the psalmist laments over his sufferings, he acknowledges that he suffers because of his own "sin" and "foolishness", not because of circumstances beyond his control.
Psalm 38:3 "[There is] no soundness in my flesh because of thine anger; neither [is there any] rest in my bones because of my sin."
There is no soundness in my flesh because of thine anger. The psalmist begins with a description of his bodily troubles; and, first of all, declares that there is "no soundness in his flesh." I.e. no healthiness, no feeling of vigor and no vital strength.
"Neither is there any rest in my bones because of my sin": Or "peace". There; sin breaks the believer's rest, and disturbs his peace. Nor can he, in a view of it, find any rest in himself, nor in any creature, nor in any service or duty. Only in Jesus Christ, his blood, righteousness, and sacrifice.
This is not a physical illness, but is a sickness of his spirit that makes him hurt all over. Until he gets his conscience cleared with God, there will be no rest for him at all. He will roll and tumble in bed, and get up feeling as if he had been beaten with a board during the night. There will be no peace for him, or us, until the sin is confessed and forgiveness is accepted.
Psalm 38:4 "For mine iniquities are gone over mine head: as a heavy burden they are too heavy for me."
Like an inundation of waters, as the waves and billows of the sea. For the waters to come up to the neck or chin shows great danger. But when they go over the head the case is desperate, and a person is sinking and drowning. Compare with this (Psalm 69:1). The simile may denote both the number and weight of sins. And also signifies the overwhelming distress the psalmist was in, under a view of them.
"As a heavy burden they are too heavy for me": They press me down, crush me to the earth, are more than I can bear.
There is no heavier load to carry than the burden of sin. His mind is stayed constantly on his sin.
Psalm 38:5 "My wounds stink [and] are corrupt because of my foolishness."
"My foolishness": On culpable ethical folly, compare Psalm 69:5. David views this as the reason for the divine chastisements (of verse 3).
The more he thinks about the sin, the worse it seems. He finally is so eaten up by the sin that it seems to even have a bad odor.
Psalm 38:6 "I am troubled; I am bowed down greatly; I go mourning all the day long."
Discomposed and perplexed in mind; his thoughts were disturbed and irregular, and in the utmost confusion and distress. This trouble was not only on account of the affliction that was upon him, but chiefly because of his sin. And which was increased by the view he had of the displeasure of God, concluding he was come forth against him in wrath and fury.
"I am bowed down greatly": Not in his body, at least not in that only, as if he was bowed together by his disorder, that he could not lift himself up. For he is said to walk in the next clause. Rather he bowed down his head as a bulrush voluntarily, and through sorrow and shame could not lift it up before the Lord. Though it may chiefly design the pressure of his mind, that his soul was cast down within him, and with all his spiritual reasoning he could not erect himself. It is the Lord that raises up those that are bowed down in this sense (see Psalm 42:5).
"I go mourning all the day long": Constantly; without any intermission. On the word rendered "go mourning" (see notes at Psalm 35:14). The idea here is, that, on account of sin, he was crushed and bowed down as a mourner is with his sorrows, and that he appeared constantly as he walked about with these badges of grief and heavy sorrow. The disease which he had, and which was so offensive to himself (Psalm 38:5), and to others (Psalm 38:11), was like the filthy and foul garments which mourners put on as expressive of their sorrow (see notes on Job 1:20 and Job 2:8).
When a person is so eaten up by sin, it does no good to go to work. You could not get your mind off the sin long enough to think straight enough to get the work done. Doctors of Psychiatry say that a person filled with guilt many times will look constantly at the ground. They will not be able to hold their head up and look you squarely in the eye. This is what this verse above is saying. He is bowed down with mourning for his sin.
Psalm 38:7 "For my loins are filled with a loathsome [disease]: and [there is] no soundness in my flesh."
This would seem to indicate the seat of the disease, though not its nature. The word used here, according to Gesenius (Lexicon), properly denotes the internal muscles of the loins near the kidneys, to which the fat adheres. The word rendered "loathsome" is derived from qâlâh, a word which means to roast, or to parch, as fruit, grain, etc. And then, in the form used here, it means scorched, burned; hence, a burning or inflammation. And the whole phrase would be synonymous with "an inflammation of the kidneys." The word used here does not imply that there was any eruption, or ulcer, though it would seem from (Psalm 38:5), that this was the fact, and that the inflammation had produced this effect.
"And there is no soundness in my flesh": Which is repeated (see Psalm 38:3); partly for confirmation's sake, and partly to show the continued sense of it. As persons under a disorder are continually making mention of it.
David is speaking of deep worry which could even cause an ulcer, if the worry is not stopped. Many physical diseases are started by depression.
Psalm 38:8 "I am feeble and sore broken: I have roared by reason of the disquietness of my heart."
Both in body, natural strength being weakened by the affliction, and dried up like a potsherd by the heat of the distemper. And in soul, being weak in the exercise of faith and other graces. The word is used of Jacob, fainting at and disbelieving the news of his son Joseph being alive (Gen. 45:26).
"And sore broken": In his constitution with the disease, and in his mind with trouble. Especially for his sin, and under a sense of the divine displeasure. His bones were broken by his fall, and his heart broken with a sense of sin (Psalm 51:8).
"I have roared by reason of the disquietness of my heart": Which was like the raging of the sea, as the word rendered disquietness here signifies. And to which the uneasiness and restlessness of wicked men is sometimes compared (Isa. 5:30). And so great was the disquietude of this good man under affliction, and sense of sin and wrath, that he had no rest night nor day. And could not forbear crying out, in a very hideous manner, like the roaring of a lion.
Those who are depressed feel much older than they really are. This roaring just means a lack of peace. When your heart is disturbed you are sick all over.
Psalm 38:9 "Lord, all my desire [is] before thee; and my groaning is not hid from thee."
"Lord, all my desire is before thee". That is, Thou knowest all that I would ask or that I need. This is the expression of one who felt that his only hope was in God. And that He fully understood the case. There was no need of repeating the request. He was willing to leave the whole case with God.
"And my groaning is not hid from thee". My sighing; the expression of my sorrow and anguish. As God certainly heard these sighs. And as He wholly understood the case, David hoped that He would mercifully interpose on his behalf.
We all feel sometimes that God does not know of our trouble, but He knows even every thought that we have. David is saying here, that he has placed all of his problems on the Lord. He also, knows that God has heard him.
Psalm 38:10 "My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me."
My heart panteth - Or "goes about"; runs here and there, and finds no rest. As Aben Ezra interprets the word from the Targum he cites; through the Targum we have rendered it, "my heart shakes with fear", or dread, as persons in a fever. Jarchi interprets the word, surrounded with grief; it denotes the panting or palpitation of the heart, through sorrow and dread, and the failing of it, even as at death.
"My strength faileth me": Or "forsakes me". Bodily strength and spiritual strength; the strength of faith, hope, and confidence.
As for the light of mine eyes, it also is gone from me": Which is often the case of persons under bodily disorders. Their eyes grow dim, and sight fails them. And this might be true in a spiritual sense of the psalmist, who had lost sight of God as his covenant God. Of his interest in his love, in the blessings of his grace, and in eternal salvation, and was walking in darkness, and saw no light.
You can see in this statement of David, the feelings of those who feel that God has not forgiven them. The person would feel that their heart was about to fail them. The sparkle has gone from their eye.
Psalm 38:11 "My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off."
"Lovers ... friends ... kinsmen": Those near and dear to him had abandoned him to his adversity, adding insult to injury.
Guilt from sin is a personal thing. Those around you seldom realize the devastating feelings that have come with the guilt.
Psalm 38:12 "They also that seek after my life lay snares [for me]: and they that seek my hurt speak mischievous things, and imagine deceits all the day long."
This was a new aggravation of his affliction. That those who were his enemies now sought to accomplish their purposes against him with better hopes of success, by taking advantage of his sickness.
"Lay snares for me": To the desertion of friends is added the persecution of enemies, who take advantage of the debility and prostration caused by sickness to plot against the writer's life. To "lay snares for him," and devise evil against him. Those who assign the psalm to David suppose the devices described in (2 Sam. 15:1-6), he referred to.
"And they that seek my hurt": Speak mischievous things; to the injury of his character and reputation.
"Speak mischievous things": Slanderous words. They charge me with things that are false, and that tend to injure me. The very fact that he was thus afflicted, they might urge in accordance with a prevailing belief, and with the conviction of the psalmist also (Psalm 38:3-5), as a proof of guilt. This was done by the three friends of Job. And the enemies of the psalmist may thus have taken advantage of his sickness to circulate false reports about him which he could not then well meet.
"And imagine deceits all the day long": Contrive artful schemes to deceive (see Psalm 35:20).
Literally, speak maliciously; i.e. defamatory statements about me, bring false accusations against me (compare 2 Sam. 16:7-8).
Not only is David guilt ridden, but he feels that God will not intervene in his behalf with his enemies. David is saying here, that the sins he did commit are not as bad as the ones he is being accused of.
Verses 13-17: The psalmist depicts himself as one who has no way to help himself, he is like a man who is both "deaf" and "dumb". This dire situation, resulting from his own sin, led him to find hope only in the Lord (39:7; 51:3). The spiritually dead cannot save themselves, but God has acted to save them (Eph. 2:1-5).
The ultimate example of non-response to tauntings and torturings may be seen in the Suffering Servant of (Isa. 53:7; compare 1 Peter 2:23).
Psalm 38:13 "But I, as a deaf [man], heard not; and [I was] as a dumb man [that] openeth not his mouth."
"But I, as a deaf man, heard not". I was as if I had been deaf, and did not hear them or know what they were about. I took no notice of what they did any more than if I had not heard them. That is, he did not reply to them. he did not become angry; he was as calm and patient as if they had said nothing.
"And I was as a dumb man that openeth not his mouth": As if I were a man that could not speak. I was perfectly silent under all this persecution (compare 2 Sam. 16:10). How eminently true was this of the Savior? (Isa. 53:7; 1 Peter 2:23; Matt. 26:63; 27:12; Matt. 27:14).
David's grief over what he has done wrong, has left him feeling as if he deserves all that is being said about him, even though much of it is not true. He does not speak out and say it is not true, because he feels as if he deserves to be punished. If God won't punish him, then these enemies will punish him for God. He is willing to endure any punishment to get rid of this guilt.
Psalm 38:14 "Thus I was as a man that heareth not, and in whose mouth [are] no reproofs."
"Thus I was as a man that heareth not": Anything that is said unto him; he took no more notice of it than if he had never heard it. But bore all the reproachful language and defamatory statements of men with calmness and patience.
"And in whose mouth are no reproofs": As if he had nothing to say for himself, in vindication of his character, and to the refutation of his enemies. As if he had no arguments to make use of, for the conviction and reproof of his adversaries.
David admits this is the reason why he did not speak out here.
Psalm 38:15 "For in thee, O LORD, do I hope: thou wilt hear, O Lord my God."
Thus I acted, because my hope was in thee. I looked for thy interposition. I knew that thou wouldst "maintain my right, and my cause" (Psalm 9:4). In thine own good time and in thine own good way. I said to myself in my heart.
"Thou wilt hear O Lord my God": Margin, as in Hebrew: "answer." The idea is, that God would answer his prayers, and that his character would, in answer to those prayers, be set right before the world.
Now, we see the first glimmer of faith in the Lord. Notice that David calls Him (my God).
Psalm 38:16 "For I said, [Hear me], lest [otherwise] they should rejoice over me: when my foot slippeth, they magnify [themselves] against me."
This he had expressed in prayer to God. He had committed his cause to him, and entreated him that he would hear and answer him; giving this as a reason.
"Lest otherwise they should rejoice over me": At his misfortunes and calamities, at the continuance of his trouble and distress, both of body and mind.
"When my foot slippeth": As it sometimes did through the corruptions of nature, the temptations of Satan, and the snares of the world. Which is more or less the case of all the people of God. Who are all subject to slips and falls, though they shall not finally and totally fall away.
"They magnify themselves against me": That is, his enemies exulted and triumphed over him: this was what he found by experience. And therefore, makes use of it as an argument with God, that he would hear and answer and deliver him out of his trouble, and preserve him from falling.
David is saying: As bad as I am Lord, I am yours and your enemies and mine will laugh at me, if you do not answer me. They will be thrilled that I have fallen out of your grace.
Psalm 38:17 "For I [am] ready to halt, and my sorrow [is] continually before me."
Just falling into utter destruction (see Jer. 20:10). And therefore, if thou dost not help me speedily, it will be too late.
"And my sorrow is continually before me": I am deeply and constantly sensible of thy just hand, and of my sins. The cause of it; wherewith I shall be overwhelmed, if thou dost not prevent it.
David is saying in this: If you don't help me, I will die from the sorrow I am feeling for the sin I have committed.
Psalm 38:18 "For I will declare mine iniquity; I will be sorry for my sin."
Either to men, to ease his mind, or to justify God in his proceedings with him, and for their caution and admonition. Or rather to God, against whom he had sinned, and who only could pardon him. With a view to which he was determined to make a free and open confession of it before him.
"I will be sorry for my sin": Or "careful" about it. That is, how he committed it for the future. True repentance for sin produces a carefulness to abstain from all appearance of it (see 2 Cor. 7:10).
David is admitting guilt and is even ready to admit it to whomever the Lord would have him admit it to. David says, I am sorry now for my sin, and I will be sorry in the future of this sin as well.
Verses 19-20: Although he had confessed personal sins, he remained legally innocent in comparison with his persecutors.
Psalm 38:19 "But mine enemies [are] lively, [and] they are strong: and they that hate me wrongfully are multiplied."
The psalmist goes back to the thought of his enemies, to whom he has made no answer, and whom he has not ventured to rebuke (verses 13-14). He remembers that they are full of life and strength and he calls to mind the fact that they are many in number. He puts on record the cause of their enmity, which is not his sin, but his earnest endeavor to forsake his sin and follow after righteousness (verse 20). And then, in conclusion, he makes a direct appeal to God for aid against them. First negatively (verse 21), and then positively in the final outburst, "Make haste to help me, O Lord my Salvation" (verse 22).
"And they are strong": Not only hale and robust in body, but abounded in riches and wealth, which are the strength of wicked men.
"And they that hate me wrongfully are multiplied": That is, such as hated him without a cause, and made lies and falsehoods the reasons of it. These increased in numbers, or in their outward state and circumstances (see Psalm 73:4).
Now David is telling the Lord that even though he did wrong to the Lord, he did not do the wrongs to these evil ones that are hating him. David realizes that his enemies are too many for him and too strong. If God does not help him, he is in terrible trouble.
Psalm 38:20 "They also that render evil for good are mine adversaries; because I follow [the thing that] good [is]."
They hate and persecute me, not only without any injury or provocation on my part, but as it were in requital of the good which I have done to them.
"Because I follow the thing that good is": Or "follow good". A good God, whom his soul followed hard after (Psalm 63:8). The good Shepherd of the sheep, who led him into green pastures, wherever he followed him (Psalm 23:1). The good Spirit of God his guide, whom he walked after (Rom. 8:1). Good and holy men of God, whom he took for examples and copied after. And every good work, which he pursued with eagerness and pleasure. And all this drew upon him the hatred of his adversaries.
David reminds God that these adversaries (enemies), are evil men who hate God. David puts in one last plea, that he loves God and the desire of his heart is to follow God. David may not always do the right thing, but he wants in his heart to do right.
Psalm 38:21 " Forsake me not, O LORD: O my God, be not far from me."
Or continue not to forsake. For he seems to have been under divine desertion, and might be under apprehensions that God had utterly forsaken him. Which he entreats he would not, though his friends had forsaken him, and his own strength had failed and left him (Psalm 38:10).
"O my God, be not far from me": As to his gracious presence, and with respect to help and deliverance. Otherwise God is not far from any of his creatures, being omnipresent.
We see a desperate plea from David for the LORD to be with him and help him against their mutual enemy. I believe the worst thing about not making it to heaven would be the loneliness of not being with Jesus. That is what David is saying here, that he could not stand.
Psalm 38:22 "Make haste to help me, O Lord my salvation."
Or, "for my help". His case required haste, and God does help his people when none else can, and that right early.
"O Lord, my salvation": By which it appears that his prayer was a prayer of faith. He saw that his salvation was in the Lord, and in no other. And though he had been and was in such a low condition, both in soul and body, yet his faith was not lost. That is an abiding grace, and will continue under the influence of the author and finisher of it, until the end of it is received. The salvation of the soul. R. Moses thinks the phrase "make haste" is to be repeated here, and read thus, "make haste, O Lord, to my salvation".
The cry of every believer in Christ today should be, "Come quickly Lord Jesus". That is the cry of David here.
Psalm 38 Questions
To the chief Musician, [even] to Jeduthun, A Psalm of David.
Psalm 39: "Jeduthun" (superscription), was probably Ethan, the well-known director of the temple choir (see the notes on 1 Chron. 6:31-48). The psalm is composed of three key parts. First, the psalmist suppresses his complaint to God until he can contain it no longer (verses 1-3). Second, when he can contain himself no more, he utters his cry of distress, centering in the innate frailty of man which he feels at present so acutely (verses 4-11). Finally, he presents his petition to God, who will certainly regard his tears and spare him (verses 12-13).
Verses 1-13: Psalm 39 is an exceptionally heavy lament (which compares with Job 7 and much of Ecclesiastes). It also carries on the here-today-gone-tomorrow (emphasis of Psalm 37), with a new twist, an application to all men, especially the psalmist. In this intense lament, David will break his initial silence with two rounds of requests and reflections about the brevity and burdens of life.
III. Round Two: The Brevity and Burdens of Life (39:7-13).
Title: "To Jeduthun": This is most likely a specifically designated worship director (compare 1 Chron. 9:16: 16:37; 25:1-3; Neh. 11:17).
Psalm 39:1 "I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me."
"I will ... I will": The form of these expressions intimate strong volitional commitments.
"Sin not with my tongue": This sinning could have been in one or both of two ways:
(1) Directly, by criticizing God for not bringing retribution on the wicked; and
(2) Indirectly, by complaining in the hearing of the wicked.
David was not the only one who committed sin with his tongue. The tongue is like a weapon that cuts into the very soul of man. I would say, that more damage has been done with tongues than has been done in all the wars combined.
James 3:6 "And the tongue [is] a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell."
James 3:8 "But the tongue can no man tame; [it is] an unruly evil, full of deadly poison."
No, man cannot tame his tongue. Both of these Scriptures above tell us why it is important for Christians to turn their tongue over to God. We cannot tame our tongue, but God can. Notice in the following Scriptures how God cleans up the speech of Isaiah.
Isaiah 6:6-7 "Then flew one of the seraphim unto me, having a live coal in his hand, [which] he had taken with the tongs from off the altar:" "And he laid [it] upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged."
I would ask you one question; have you allowed the fire of God to touch your tongue and cleanse your speech?
Psalm 39:2 "I was dumb with silence, I held my peace, [even] from good; and my sorrow was stirred."
His silence did not ease his pain; it seemed to make it all the worst.
David is really saying here perhaps, if I just don't talk at all, I will not sin with my tongue. He determines not to say anything, good or bad. This not speaking, did not stop his heart from hurting.
Psalm 39:3 "My heart was hot within me, while I was musing the fire burned: [then] spake I with my tongue,"
Compare Jeremiah's predicament (in Jer. 20:9).
"Then spake I with my tongue": Contrast the silence (of verse 1). Yet, he did not violate the conditions of his original commitment, since he did not vent before men, but unloaded his burdens before God (compare verse 4).
Probably one of the worst things a person can do (for their own feelings), is to bottle things up inside. Sometimes if we can just tell someone, it helps us. This bottling up of his feelings made it seem as if there were a fire burning in his heart.
Verses 4-5: A "handbreadth" is the measure from the thumb to the little finger. Because every person's time on earth is short (90:7-12), God's people invest their days so they will count for eternity.
Psalm 39:4 "LORD, make me to know mine end, and the measure of my days, what it [is; that] I may know how frail I [am]."
For similar prayers about the brevity and burdens of life (compare Job 6:11; 7:7; 14:13; 16:21-22; Psalm 90:12; Eccl. 2:3).
The fact that David called God LORD is a step in the right direction. David is aware that God knows what his end will be. David is asking God, am I to die in my sin, or will I have a better end? He is telling God that he is weak within himself. He knows he cannot depend on his own goodness. Does this strike home? We have all felt like this sometime in our life. LORD, why am I living? Can I not be of some use to you on this earth? God am I going to die in my sin? Of course God knows the answer to our questions. God sent us a Savior, Jesus Christ the righteous. I may be frail within myself, but I do not have to depend on myself, I depend on Jesus.
Psalm 39:5 "Behold, thou hast made my days [as] a handbreadth; and mine age [is] as nothing before thee: verily every man at his best state [is] altogether vanity. Selah."
"Handbreadth": He measures the length of his life with the smallest popular measuring unit of ancient times (1 Kings 7:26); compare "four fingers" (i.e., about 2.9 inches in Jer. 52:21).
"And mine age is as nothing before thee": On "measuring" God's age (compare 90:2).
"Vanity": For the same Hebrew word (compare Eccl 1:2), "vanity" (a total of 31 occurrences of this term are in Eccl; Psalm 144:4). On the concept in the New Testament (compare James 4:14).
Every person past 50 years of age will agree with David that this life is as a handbreadth. Even if you live to be a 100, this life is like a vapor. It is here today and gone tomorrow. It really does not matter whether you are wealthy and have great world power, or not. When God says it is over, it is over. Why then, are men so vain to want all this world power and wealth? It is very short lived. If this life is all that there is, it is a waste of time. Praise God! We are preparing for all of eternity in heaven. We should have our eyes fixed on the eternal life, and not this temporary one we are existing in here. "We are in this world, but not of this world", if we are a believer in the Lord. We should be eagerly awaiting the trumpet blow when we can go home with Jesus.
Psalm 39:6 "Surely every man walketh in a vain show: surely they are disquieted in vain: he heapeth up [riches], and knoweth not who shall gather them."
"Surely every man walketh in a vain show": On the futility and irony of this phenomenon (compare Job 27:16), in context (Eccl. 2:18-23; Luke 12:16-20).
All of the trophies you have won here on the earth, whether it is money or importance, will remain on the earth when you die. You cannot take your big car and your big house with you. Someone else will live in your house and drive your car, and spend the money you made.
Psalm 39:7 "And now, Lord, what wait I for? my hope [is] in thee."
Look for, or expect, in this view of things? Not long life, since the days of man are so short, and his age as nothing. Not help from man, since he is altogether vanity. Not riches and honor, since they are such poor, fading, perishing things. But the glories of another world, and the enjoyment of the Lord himself, both in this and that.
"My hope is in thee": The psalmist now returns to himself, and comes to his right mind, and to a right way of judging and acting. Making the Lord the object of his hope and trust, expecting all good things, grace and glory, alone from him. And this is the hope which makes not ashamed.
Here is the answer. My hope is in thee. Lay all of the things of this world down and live for Jesus. How sad the rich young ruler loved the material things of this world so much that he traded eternal life for material wealth.
Psalm 39:8 "Deliver me from all my transgressions: make me not the reproach of the foolish."
Recognizing, as in (Psalm 38:3-5), his sins as the source of all his troubles and sorrows. If his transgressions were forgiven, he felt assured that his trouble would be removed. His first petition therefore, is that his sins might be pardoned. With the implied conscious assurance that then it would be consistent and proper for God to remove his calamity, and deliver him from the evils which had come upon him.
"Make me not the reproach": Let not their prosperity and my misery give them occasion to deride and reproach me for my serving of thee, and trusting in thee, to so little purpose or advantage.
"Of the foolish": i.e. of wicked men, who though they profess and think themselves to be wise, yet indeed are fools. As is manifest from their eager pursuit of fruitless vanities (Psalm 39:6). And from their gross neglect of God, and of his service, who only is able to make them happy.
Just as God sent Moses to deliver Israel from Egypt (symbolic of the world), He will deliver David. This is not limited to the Old Testament. God sent Jesus Christ (His only Begotten Son), to deliver you and me. Jesus not only delivered us from hell and the grave, but delivered us from our sins as well.
Psalm 39:9 "I was dumb, I opened not my mouth; because thou didst [it]."
This refers either to his former silence, before he broke it (Psalm 39:1), or to what he after that came into again. When he had seen the folly of his impatience, the frailty of his life, the vanity of man, and all human affairs, and had been directed to place his hope and confidence in the Lord (Psalm 39:5). Or to the present frame of his mind, and his future conduct, he had resolved upon. And may be rendered, "I am dumb"; or "will be dumb, and will not open my mouth"; that is, not in a complaining and murmuring way against the Lord. But be still and know or own that He is God (compare verses 1-2).
"Because thou didst it": Sent this chastisement: meaning, probably, either first, the rebellion and untimely death of Absalom; in which he acknowledged the just hand of God, punishing his sins. Or second, some other affliction.
In this verse, the terminology of (Psalms 38:13; 39:2), reappears and accompanied by the theology of (Job 42).
David is cleansed of sin. He is without speech, because God has done this for him. David had no words to explain how God purged him from his sin.
Psalm 39:10 "Remove thy stroke away from me: I am consumed by the blow of thine hand."
The psalmist still considers his affliction as coming from the hand of God, as his stroke upon him, and which lay as a heavy burden on him. And which God only could remove. And to him he applies for the removal of it, who is to be sought unto by his people to do such things for them. Nor is such an application in any way contrary to that silence and patience before expressed.
"I am consumed by the blow of thine hand": Meaning either that his flesh was consumed by his affliction, which came from the hand of God, or he should be consumed if he did not remove it. He could not bear up under it, but must sink and die. If he continued to strive and contend with him, his spirit would fail before him, and the soul that he had made. And therefore, he entreats he would remember he was but dust, and remove his hand from him. For this is a reason enforcing the preceding petition.
We see a prayer of thanksgiving from David. He is saying that with just one blow of your hand, you could destroy me. You have removed the blow of your hand against me.
Psalm 39:11 "When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man [is] vanity. Selah."
"Like a moth": The moth normally represented one of the most destructive creatures, but here the delicacy of the moth is intended (compare Job 13:28; Isa. 50:9; 51:8; Matt. 6:19).
God is not impressed with colorful clothes and great jewels, when we stand before HIM. The High Priest, when he went in to the Holy of Holies to represent the people to God, wore nothing but white linen garments. He did not wear any jewels or fine clothing. We have nothing to offer to God. The garments the High Priest wore represented the garments Jesus has clothed all the Christians in. These white linen garments represent the garments of the saints, which have been washed in the blood of the Lamb and made white. The beauty that man has before God, is the righteousness that the Lord Jesus clothed them in. The man without this garment that Jesus provides all who believe, is filthy rags.
"Selah": In this case would mean think on these things.
Psalm 39:12 "Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I [am] a stranger with thee, [and] a sojourner, as all my fathers [were]."
"Stranger ... sojourner": He considers himself to be a temporary guest and squatter in the presence of God; on the terminology (compare Lev. 25:23; Deut. 24:19; 1 Chron. 29:15; Psalm 119:19); and for the concept in the New Testament (compare Heb. 11:13; 1 Peter 2:11).
David is saying, this land is not my home. I am looking for a city whose maker is God. I am just passing through this way. My father and grandfathers passed this way too. This was not their home either. David is telling God that he has spoken of his sins, now please forgive him and let him live.
Psalm 39:13 "O spare me, that I may recover strength, before I go hence, and be no more."
Or, cease from me, i.e. from afflicting me. Do not destroy me. My life at best is but short and miserable, as I have said, and thou knowest. Sufficient for it is the evil thereof. Do not add affliction to the afflicted.
"That I may recover strength": Both in my outward and inward man. Both which are much weakened and oppressed. Or, that I may be refreshed, or comforted. Eased of the burden of my sins, and thy errors consequent upon them, and better prepared for a comfortable and happy dissolution.
"Before I go hence": Out of this world by death.
"And be no more": The Psalmist, no longer anxious for death, but still expecting it, requests of God, in conclusion, a breathing-space, a short time of refreshment and rest. Before he is called on to leave the earth and "be no more ", i.e. bring his present state of existence to an end. This stark request is parallel in its intention (with verse 10).
David is speaking of his death to this world when he says, before I go hence. His being no more is speaking of the fact that he will be no more in this world. David wants to be assured that God has forgiven him before he dies. All of us are facing death to this world. Our body is of the dust of the earth, and to dust it will return. Praise God! My spirit body will live on.
1 Corinthians 15:44 "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body."
My natural body must die that my spirit body can inherit eternal life.
Psalm 39 Questions
To the chief Musician, A Psalm of David.
Psalm 40: The poles of thanksgiving and lament are so distinct in this psalm that some divide it into two separate psalms. This is not necessary, since the man of God can present his lament and petition to God, while at the same time offering his thanksgiving. The thanksgiving is offered (in verses 1-8). The psalmist so fully expresses his commitment to the Lord that the words become prophetic of the same commitment of the Messiah (Heb. 10:5-10). This private commitment of the psalmist was also revealed publicly (verses 9-10). This idea of innocence leads naturally into the lament and petition section of the psalm (verses 11-17). His petition is a plea for deliverance from his enemies, but it is wider than that. He is concerned about the triumph of all righteous people (verse 16).
Verses 1-17: Psalm 40 begins with a high-flight of thanksgiving and ends with a mixture of prayer and lament (compare the movement of Psalm 27). Furthermore, the last 5 verses of Psalm 40 are nearly identical to Psalm 70. Crucial associations surface throughout this psalm. The first is between the theocratic king as an individual and the community of the theocratic people. Beyond this, from the vantage point of New Testament revelation, an association with the Greater David is contained in seed form (in verses 6-8; compare Heb. 10:5-7). Historical precedent and prayers for a present plight move the psalm along from beginning to end. Attitudinally, David understood the importance of what would be explicitly commanded through Paul (in Rom. 12:1-2). These elements constitute only a part of the richness of Psalm 40. The following notes will help to follow David's mental movements through these 17 verses: Two situations constitute the framework for the psalmist's publicized expressions of worship in Psalm 40.
Psalm 40:1 "I waited patiently for the LORD; and he inclined unto me, and heard my cry."
Margin, as in Hebrew, "In waiting I waited." That is, "I continued to wait." It was not a single, momentary act of expectation or hope; it was continuous; or was persevered in. The idea is, that his prayer was not answered at once, but that it was answered after he had made repeated prayers. Or when it seemed as if his prayers would not be answered. It is earnest, persevering prayer that is referred to. It is continued supplication and hope when there seemed to be no answer to prayer, and no prospect that it would be answered.
"And he inclined unto me": That is, ultimately, he heard and answered me. Or he turned himself favorably toward me, as the result of "persevering" prayer. The word "inclined" here means properly "bowed;" that is, he "bent forward" to hearken, or to place his ear near my mouth and to hear me. At first, he seemed as one that would not hear; as one that throws his head backward or turns his head away. Ultimately however, he bent forward to receive my prayer.
"And heard my cry": The cry or supplication which I made for help. The cry which I directed to him in the depth of my sorrows and my danger (Psalm 40:2). As applied to the Redeemer, this would refer to the fact that in his sorrows, in the deep sorrows connected with the work of redemption, he persevered in calling on God, and that God heard him, and raised him up to glory and joy (see Matt. 26:36-46 and compare the notes at Heb. 5:7). The time supposed to be referred to, is after his sufferings were closed. After his work was done and "after" he rose from the dead. It is the language of grateful remembrance which we may suppose he uttered in the review of the amazing sorrows through which he had passed in making the atonement. And in the recollection that God had kept him in those sorrows, and had brought him up from such a depth of woe to such a height of glory.
This is a virtue that very few have. To wait on the Lord is blessed. David is speaking in the verse, but the verse is probably prophetic in speaking of the great patience of our Lord Jesus in the preceding paragraph. Jesus cried out unto the Father in the Garden of Gethsemane, and God heard His cry. God always hears the prayers of His own. He never turns a deaf ear to us either. Perhaps our problem many times, is that we tire of waiting.
Psalm 40:2 "He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, [and] established my goings."
"Horrible pit ... the miry clay": The imagery describes his past hopeless and helpless situation; compare the language of (Psalm. 69:2, 14; Jer. 38:6). God by His grace had taken him from no footing to sure footing.
The Rock of our Salvation is Jesus Christ. He is the Rock that the builders rejected. We must not build upon shifting sand, but on the solid Rock who is our Lord. There never was a more horrible place to be, than when our Lord took our sin upon His body on the cross. The worst part of all was the fact that the Father turned away from Him when He had the sin of the world on His body. Praise God! just a few moments later, Jesus commanded His Spirit to Go to the Father. We may be in a pit of hell, but Jesus will lift us up out of that pit and establish our goings, if we will only repent of our sins and receive Him as our Savior. He is the Rock of my salvation. When we build upon Him, we shall not be moved.
Verses 3-4: "Trust in the Lord ... the Lord his trust": The verb and the noun forms of this important Hebrew root connote a faith of confident commitment, here in the right object, God alone (compare the teaching of Jer. 17:7). David's desire was always to make such commitment contagious.
Psalm 40:3 "And he hath put a new song in my mouth, [even]praise unto our God: many shall see [it], and fear, and shall trust in the LORD."
Partly by giving me new matter or occasion for a song; and partly by inspiring me with the very words of it. "A new song" (see note on Psalm 33:3).
"Even praise unto our God": "To our God;" identifying himself, as the Messiah does, with his people, and expressing the idea that the new song of praise was appropriate to them as well as to "himself." Since they would be benefited by his work, and since God was their God as well as his (compare John 20:17).
"Many shall see it, and fear": (compare Deut. 13:11; 17:13; 19:20; 21:21), where the phrase, "all Israel shall hear and fear," is used of the effect produced by the capital punishment of a high-handed transgressor of the Law. There may be an allusion here to Absalom's end, which was probably followed by a certain number of executions.
"And shall trust in the Lord": Shall confide in God. Shall put their trust in him and shall become his true worshippers and friends.
Not only has this song come into my heart, but is springing forth from my mouth as well. I love the Scripture that says, Jesus sang a song with the disciples. Probably it was a Psalm that they sang together. (Verse 3 above), leaves no doubt what this song is about. It is a song of praise. I believe singing is a vital part of church services. Praise and worship songs prepare the heart to receive the sermon. Many a person has been saved by singing and hearing songs sung in praise and worship. In one Sunday service, someone I know was gloriously delivered of alcohol addiction while a prayer was being sung. We will sing a new song of praise and thanksgiving around the throne of God in heaven.
Psalm 40:4 "Blessed [is] that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies."
For such are safe and secure in him and are possessed of all blessings of grace through him. They have peace in their own souls now, and shall enjoy eternal happiness with him hereafter.
"And respecteth not the proud": Such as the Pharisees, and all self-righteous persons, who trust in themselves and their own righteousness. Who submit not to the righteousness of Christ, and despise others. Too such as these who do not trust in Christ and have no respect; they neither esteem them, nor imitate them.
"Nor such as turn aside to lies": To idols, the lying vanities of the Gentiles. Or to any doctrines injurious to the person, office, blood, righteousness, sacrifice, and grace of Christ. Which are no other than lies. And which those who believe in Christ and have no respect to, but hates both them and the encouragers of them.
We should all know by now that, we cannot trust the world or the people in it. They will let you down. The only one worthy of our trust is the Lord. The proud and liars are just about in the same boat. They will do and say things for their own benefit. When you need them the most, they will let you down. Our faith in God will move mountains. Our faith in God is justified. He will not lie. What He has promised, He will do.
Isaiah 12:2 "Behold, God [is] my salvation; I will trust, and not be afraid: for the LORD JEHOVAH [is] my strength and [my] song; he also is become my salvation."
Psalm 40:5 "Many, O LORD my God, [are] thy wonderful works [which] thou hast done, and thy thoughts [which are] to us-ward: they cannot be reckoned up in order unto thee: [if] I would declare and speak [of them], they are more than can be numbered."
For which I and the rest of thy people, included in the pronoun plural "us", have abundant cause to praise thee, and to trust in thee, as was said (Psalm 40:3). And by which it will appear that he that trusteth in thee is in a most blessed and safe condition, as he said (Psalm 40:4). And this verse, wherein he passeth from the singular number to the plural, may seem to be interposed as a wall of partition, between that which David speaks in his own person.
"And thy thoughts which are to us-ward": God's thoughtfulness for man, his consideration and providential care, deserve praise and thanks equally with his wondrous acts.
"They cannot be reckoned up in order unto thee": They are so numerous that it is impossible to reckon them up. Many of them, moreover, are secret, and escape our notice.
"If I would declare and speak of them": They are more than can be numbered. Words, therefore, are insufficient; and some better return than mere words must be found.
Compare the psalmist's pleasant "frustration" (in Psalm 139:12-18).
I agree with David, if I were to name off all the things the Lord has done for me, there would not be time to do any more Bible studies. I would spend the rest of my life naming them. The Word of God created the universe and everything in it for a habitation for man. We have been on His mind from the beginning. When we failed through sin, He became our Savior. Everything good that has ever happened in my life is because of His blessing me. Why He loved us so much is impossible to explain.
Verses 6-8: The author of Hebrews dramatically applies these verses to the Greater David (10:5-7).
Psalm 40:6 "Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required."
"Sacrifice and offering thou didst not desire": He is not negating the commandment to offer sacrifices, but is emphasizing their being offered with the right attitude of heart (contrast Saul in 1 Sam. 15:22-23). Note the emphases on proper spiritual prerequisites for sacrifices (in Psalms 19:14; 50:7-15; 51:15-17; 69:30-31; Isa. 1:10-15; Jer. 7:21-26; Hosea 6:6; Amos 5:21-24; Micah 6:6-8; Matt. 23:23).
"Mine ears hast thou opened": Literally "ears" or "two ears You have dug for me". This pictures obedience and dedication.
Jesus fulfilled all the law and the offerings. His sacrifice fulfilled and did away with any further need for sacrifice. He offered Himself and fulfilled all offerings and sacrifices. I have said before that possibly, that is why the temple in Jerusalem was destroyed. There was no more need for sacrifice, Jesus paid it all. Notice, the statement ("mine ears hast thou opened"). Jesus in this, had revealed the secret of the offerings and sacrifices and has made us able to hear and understand. He had said before, they have ears to hear and cannot hear. This is the reverse of that. We have ears to hear and He has made us understand in our ears of our heart. The offerings and sacrifices in the temple and in the tabernacle, were but a shadow of the one true Sacrifice: Jesus Christ our Lord.
Psalm 40:7 "Then said I, Lo, I come: in the volume of the book [it is] written of me,"
As in the council and covenant of peace, when and where he declared his willingness to come into the world, and make satisfaction for the sins of his people. So, when the fullness of time was come for his appearance in human nature, he repeated the same. For of the time of his coming into the world are these words interpreted (Heb. 10:5). When sacrifice and offering God would not have any longer continued, and when a body was prepared him, then he said,
"Lo, I come": O Father; as Apollinarius, in his metaphase adds; that is freely, and without compulsion. Immediately, at once, without any delay; and he himself, and not another. And this not by change of place, but by assumption of nature. Taking the body, or human nature, prepared for him, and uniting it to himself. To which the word "lo" is prefixed as a note of attention and admiration. The incarnation of Christ being a wonderful affair, and of the utmost moment and importance.
"In the volume of the book it is written of me": Either in the book of divine predestination, in the purposes and decrees of God (Psalm 139:16). Or in the book of the Scriptures. Either in general (John 5:39; Luke 24:27; or particularly in Psalm 1:1). Or rather in the book of the law, the five books of Moses, since these were the only books or volumes that were composed at the writing of this psalm. And it has respect not to (Deut. 18:15; nor 17:18; nor Exodus 21:6; but rather Gen. 3:15). And seeing the coming of Christ into the world was not only appointed of God, agreed unto by Christ, but was prophesied of, and penned down in the sacred writings. Therefore, at the appointed time he came, freely and willingly. This book is called a volume, or roll, alluding to the manner of writing formerly. When what was written was finished, it was rolled about a stick in the manner of a cylinder; and in this form is the book of the law with the Jews to this day (see notes on Luke 4:17).
This is speaking of Jesus. The entire Bible, from Genesis to Revelation is about Him. He is the focal point of the whole Bible. He is the subject of the wheel within the wheel. He is the hub, that all must revolve around.
Psalm 40:8 "I delight to do thy will, O my God: yea, thy law [is] within my heart."
This, though in a general sense it may be true of David and of all God's people, yet if it be compared with the foregoing verse. And with the explication thereof in the New Testament, (in which those mysteries which were darkly and doubtfully expressed in the Old Testament are fully and clearly revealed), must be set apart to Christ. Of whom it is eminently true, and is here observed as an act of obedience. That he not only resolved to do, but delighted in doing, the will of God, or what God had commanded him and he had promised to do. Which was to die, and that a most shameful, and painful, and cursed death (see Luke 12:50; John 10:18; Heb. 10:9-10).
"Yea, thy law is within my heart": I do not only understand it, but receive it with heartiest love. Delighting both to meditate on it, and to yield obedience to it. Either the whole moral law, under which he was, as man, and the surety of his people. And which was written upon his heart, and which he perfectly obeyed. Or that particular law, injunction, and command laid upon him by his Father, to offer himself a sacrifice, and lay down his life for men. Which he agreed to, had it in his mind, his heart was set upon it, and he cheerfully complied with it (John 10:18).
Jesus said it all when He said, "Not my will but thine be done". This should be our statement, too. If Christ liveth in us, then the Law of God is in our heart. It is a pleasure, not a chore, to do the will of the Lord.
Psalm 40:9 " I have preached righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest."
"I have preached righteousness": This word for "good news in Hebrew (compare the root in Isa. 40:9; 41:27; 52:7 60:6; 61:1), is the precursor of the New Testament terminology for the "gospel" and "preaching the gospel", i.e., "announcing the good news". "Righteousness" is identified as God's righteousness in the next verse (verse 10).
You do not have to be an ordained minister to preach the gospel. All believers in the Lord preach righteousness to the unsaved world. The great congregation is the world and all who are in it. David never ceased telling others of the wonderful things the Lord had done. He said the truth, when he said Lord thou knowest. God knows every word that you have uttered, bad or good. He especially takes note when you are trying to get others into the kingdom of God. The Bible says that the angels in heaven rejoice when one sinner comes to Him. How much more would the Lord rejoice for finding the one sheep that has strayed?
Psalm 40:10 "I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation."
David's psalms furnish a running commentary on these statements. Composed, as appears from the titles, mainly for use in the "great congregation," they set forth the righteousness, faithfulness, salvation, loving-kindness, and truth of God in the strongest possible way. Contemporary Israel, and later Israel, and the Church which has succeeded to the place of the original Israelites. And become "the Israel of God," are alike indebted to him for the wonderful strains in which he has shown forth and magnified these qualities of the Almighty.
David's spirit here was encountered previously in Psalm 22:22-23.
David not only told everyone he saw about God and His goodness, but he even wrote these Psalms proclaiming to all future generations the goodness of the Lord. This can prophetically be speaking of Jesus, who brought salvation to the world. Jesus formally preached three and one half years while He was on the earth. His message is just as alive today, as it was during that time. Jesus explained to the disciples that He had not kept secrets from them. He had told them fully of Himself and the Father.
Psalm 40:11 "Withhold not thou thy tender mercies from me, O LORD: let thy lovingkindness and thy truth continually preserve me."
The supplicatory portion of the psalm here commences. David beseeches God, whose loving-kindness is so great (verse 10), not to withhold from him those "tender mercies" which he lavishes so freely. As he is bent on "not withholding," or "refraining," his lips (verse 9), so it is fitting that God should not "withhold," or "refrain" his kindness.
"Let thy loving-kindness and thy truth continually preserve me": As he had promised; of which promise some notice is given (Isa. 49:8). In the fulfilment of which the lovingkindness, truth, and faithfulness of God, would appear. Some read these words as expressive of faith in these things, "thou wilt not withhold", etc. "thy lovingkindness and thy truth shall continually preserve me."
David in these verses, is jumping back and forth from his own situation to the prophetic message of Jesus. We see in this, the beautiful assurance that the Lord's lovingkindness and truth are not withheld from us, when we seek them. "Ask, and it shall be given you. Seek, and ye shall find."
Psalm 40:12 "For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me."
Have surrounded me, or have beset me on every side. The evils here referred to, understood as being those which came upon the Messiah, were sorrows that came upon him in consequence of his undertaking to do what could not be done by sacrifices and offerings (Psalm 40:6). That is, his undertaking to save men by his own "obedience unto death." The time referred to here, I apprehend, is that when the full effects of his having assumed the sins of the world to make expiation for them came upon him. When he was about to endure the agonies of Gethsemane and Calvary.
"Mine iniquities have taken hold upon me": On this passage, as constituting one of the main objections, and the strongest objection, to the application of the psalm to the Messiah. And on the way in which such objection may be met, see (psalm 40:3b).
"So that I am not able to look up": This is not the exact idea of the Hebrew word. That is simply, I am not able to see; and it refers to the dimness or failure of sight caused by distress, weakness, or old age (1 Sam. 3:2; 4:15; 1 Kings 14:4; compare Psalm 6:7). The idea here is, not that he was unable to look up, but that the calamities which came upon him were so heavy and severe as to make his sight dim, or to deprive him of vision. Either by weeping, or by the mere pressure of suffering, he was so affected as almost to be deprived of the power of seeing.
"They are more than the hairs of mine head": That is, the sorrows that come upon me in connection with sin. The idea is that they were innumerable, the hairs of the head, or the sands on the seashore; being employed in the Scriptures to denote what cannot be numbered (see Psalm 69:4; compare Gen. 22:17; 32:12; Joshua 11:4; 2 Sam. 17:11).
"Therefore my heart faileth me": Margin, as in Hebrew: "forsaketh." The idea is that he sank under these sufferings; he could not sustain them.
Compare both external persecution and internal perversity (in Psalm 38).
Jesus had no iniquities. These are David's. Evils however, did compass the Lord Jesus. The worst evil that Jesus had against Him was the unbelieving leaders of the temple. David expresses in this, that he had so many iniquities, it even kept him from looking up. Truly, up to the Lord is the only place to look in time of need and time to repent. We must look to Jesus from whence cometh our help.
Verses 13-17 (see notes on Psalm 70).
Psalm 40:13 "Be pleased, O LORD, to deliver me: O LORD, make haste to help me."
Though one deliverance is just effected (verse 2), it is not enough; something more is required. The psalmist's life is still threatened by enemies (verse 14); he is still scoffed at and flouted (verse 15).
"O Lord, make haste to help me": Literally, Lord, make haste to my help (compare Psalms 22:19; 31:2; 38:22). The Church follows the example set, when she says "O God, make speed to save us."
David cries for the Lord to make haste to help him. I cry for the Lord to help the church today. If the Lord does not deliver us, there is no hope. Be pleased, O Lord to restore the church unto Yourself.
Psalm 40:14 "Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil."
This may be understood here rather as a confident expectation than a wish or desire. It implies the certainty that they would thus be ashamed and confounded. That is, that they would not be successful, or would be foiled in their purposes. But understood as a wish or prayer, it could not be improper. There is no sin in the wish that the wicked may not be successful in their plans, and may not be suffered to injure us. As the language of the Messiah it was in every way an appropriate prayer that the purposes of those who would defeat his design in coming into the world might be foiled. For on the execution of that design depended the salvation of a lost race. (See notes on Psalms 35:4; 35:26).
"That seek after my soul to destroy it": That seek after my life; that would destroy me. That is, they seek to kill me; they would take my life before the full time is come. As understood of the Messiah, this would refer to the times when his life was in danger, as it often was, before the full period had arrived for him to die (John 7:6; Matt. 26:18). The purpose of his enemies was to take his life; to prevent the spread of his doctrines; to check him in his work. The taking of his life at any time before the full period had arrived, or in any other way than that in which he had purposed to lay it down, would have been a defeat of his work, since in the plan of salvation it was contemplated that he should die at a certain time, and in a certain manner. That he should die at the time which had been proclaimed by the prophets, and in such a mode as to make an atonement for sin. All this would have been defeated if, before that time came, he had been put to death by stoning, or in any of the numerous ways in which his life was threatened.
"Let them be driven backward, and put to shame, that wish me evil": Turned backward, as they are who are unsuccessful, or are defeated (compare John 18:6).
This is a prayer from David, and could very well be a prayer for true believers today. This could also, be a prophecy of the soldiers who came for Jesus in the garden. When He spoke the words, I am He, they fell backward to the ground.
John 18:6 "As soon then as he had said unto them, I am [he], they went backward, and fell to the ground."
Psalm 40:15 "Let them be desolate for a reward of their shame that say unto me, Aha, aha."
The word here employed means to be astonished or amazed. Then, to be laid waste, or made desolate. As used here, it refers to their purposes, and the wish or prayer is that they might be wholly unsuccessful. Or that in respect to success they might be like a waste and desolate field where nothing grows.
"For a reward": The word used here ‛êqeb means the end, the last of anything. Then, the recompence, reward, wages, as being the end, the result, or issue of a certain course of conduct. That is, in this case, the desolation prayed for would be a proper recompence for their purpose, or for what they said. "Of their shame." Of their shameful act or purpose; their act as deserving of disgrace.
"Aha, aha": The exclamation of malicious pleasure at another's misfortune (compare Psalms 35:21; 35:25).
You can tell from the two "aha's", that they felt that through their wit they have destroyed Him. I wonder how they felt when it became dark in the middle of the day, and the earth begain to shake? We know that some said, surely this was the Son of God. I believe that the verse above is saying, it will be hard for them to find a way to repent of this. It does not mean that they could not repent. It means they probably would not seek repentance, because they knew at this point, what a terrible thing they had done. We can look back at them and say how bad they were, but in all reality, you and I had just as much to do with His crucifixion as they did. My sins nailed Jesus to the cross. O, Lord, please forgive me.
Psalm 40:16 "Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified."
Let all those that seek thee in the first place, with their whole hearts "be glad in thee". As they seek earnestly and diligently, in Christ, and under the influences of his Spirit. For pardon, righteousness, communion, larger measures of grace, and for honor, glory, immortality, and eternal life.
"Rejoice and be glad in thee": As their covenant God, the Father of their mercies, the God of all comfort and salvation. Who pardons their sins, clothes them with the robes of righteousness and garments of salvation, and accepts their persons in Christ. All which is a matter of joy and gladness. Christ is concerned for the joy of his people (John 15:11). The Targum is, "they shall", or "let them rejoice, and be glad in thy word". In himself, the essential Word, in whom there is always ground and reason of joy and gladness; because of his person, blood, righteousness, and sacrifice.
"Let such as love thy salvation": Either Christ, who is God's salvation (Gen. 49:18); and who is loved by his people, universally, superlatively, and sincerely. Or the salvation of him, his deliverance from the grave, resurrection from the dead, and exaltation. The benefits of which believers share in, and so have reason to love it. Or the salvation he is the author of, which is loved by those that know it. Partly because agreeable to the divine perfections, the glory of God is great in it; and partly because it is so full and complete in itself, and so suitable to them.
"Say continually, the Lord be magnified": i.e., "Give them constant occasion to say, and give them the grateful heart to say, The Lord be praised for his mercies" (compare Psalm 35:27).
What a wonderful Savior is Jesus our Lord. He forgave us of our sin and washed us in His precious blood. How could we ever stop magnifying the name of the Lord? The LORD be magnified for ever more.
Psalm 40:17 "But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God."
More literally, "I am afflicted and poor." The language would describe the condition of one who was afflicted and was at the same time poor. Of one who had no resource but in God, and who was passing through scenes of poverty and sorrow. There were undoubtedly times in the life of David to which this language would be applicable. But it would be far more applicable to the circumstances in which the Redeemer was placed. And, in accordance with the interpretation which has been given of the other parts of the psalm. I suppose that this is designed to represent his afflicted and humble condition as a man of poverty and sorrow.
"Yet the Lord thinketh upon me": The Lord cares for me; he has not forgotten me. Man forsakes me, but he will not. Man leaves me to poverty and sorrow, but he will not. How true this was of the Redeemer, that the Lord, the Father of mercies; thought on him. It is not needful now to say; nor can it be doubted that in the heavy sorrows of his life this was a source of habitual consolation. To others also, to all his friends, this is a source of unspeakable comfort. To be an object of the thoughts of God; to be had in his mind; to be constantly in his remembrance; to be certain that he will not forsake us in our trouble. To be assured in our own minds that one so great as God is, the infinite and eternal One, will never cease to think on us and may well sustain us in all the trials of life. It matters little who does forsake us, if he does not. It would be of little advantage to us who should think on us, if he did not.
"Thou art my help and my deliverer": Implying the highest confidence (see notes at Psalm 18:2).
"Make no tarrying, O our God": But come, Lord Jesus, come quickly" (Rev. 22:20).
Psalm 40 Questions
Abuse and assurance
To the chief Musician, A Psalm of David.
Psalm 41: At the heart of this psalm is the sad reality of being forsaken by one's friend (verse 9). The experience of David could have occurred on several occasions, though the desertion of Ahithophel to Absalom's side comes to mind immediately (2 Sam. 15:12, 31). In any case, this experience became prophetic of the experience of another, the Lord Jesus, who was Himself forsaken by a close associate (John 13:18). The three key sections of the psalm naturally relate well to the believer who has been deceived by a friend: the principle that the Lord delivers the needy (verses 1-3), a statement of David's own hurtful experience (verses 4-9), and an expression of his certain confidence in God's vindication of him (verses 10-12). The final verse of the psalm is the characteristic doxology that ends each of the five books of the Psalms.
Verses 1-13: The words of this psalm are general and apply to anyone who might be considered "down". The most painful and specific factor addressed here is the insult which is being added to the psalmist's injury (compare Psalms 6, 38; and portions of Job and Jeremiah). While the form and structure of Psalm 41 are quite complex, "blessed" serves as bookends (in verses 1, 13). Within these, other elements include:
(1) Confidence (verses 1b-3, 11-12);
(2) Prayers (verses 4, 10); and
(3) Lament (verses 5-9), with moments of wisdom and praise.
David's message in Psalm 41 speaks of God's tender, loving care in the critical care unit of life.
III. Requests Grace, Health, and Forgiveness (41:4);
VII. Recognizes Divine Compassion (41:13).
Psalm 41:1 "Blessed [is] he that considereth the poor: the LORD will deliver him in time of trouble."
"Blessed": Or, happy, as in (Psalm 41:2, and in Psalm 1:1). The word is to be distinguished from blessed in the doxology of (Psalm 41:13), the tribute of human reverence to divine majesty. The last Psalm in Book 1 (this psalm), begins like the first with a beatitude.
"That considereth the poor": Behaves considerately and intelligently towards those in affliction. Showing kindness and sympathy, and not judging them harshly. Compare for illustration (Psalm 35:13-14; James 1:27). The word rendered poor is different from that in (Psalm 40:17). It means weak, and includes the sick as well as the poor. "Blessed is" begins (1:1), and closes the first book of Psalms, forming bookends for this part of the collection (1-41).
"The Lord will deliver him": The poor afflicted man. Though his enemies conclude his case to be desperate (Psalm 41:8), God will prove them to be wrong and deliver him. Or, rather, the considerer of the poor, the person that visits and relieves him. And so, it is a promise of recompense. The wise and merciful man shall find mercy.
Jesus said, "In as much as ye have done it to the least of these, you have done it also unto me".
1 Peter 4:8 "And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins."
We can easily see from this Scripture (in 1 Peter), that God wants us to be charitable. He especially wants us to be charitable to those who are worse off financially than we are. The best example of this in all the Bible was Jesus. He healed the lame, gave sight to the blind, opened deaf ears, and fed the multitude. We know that even the leper who people avoided, was touched by Jesus and healed. One of the parables that Jesus told about helping those in need was the parable of the good Samaritan.
Luke 10:33 "But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion [on him],"
To learn more about this read chapter 10 of Luke.
Psalm 41:2 "The LORD will preserve him, and keep him alive; [and] he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies."
"He shall be blessed upon the earth": The verb "be ... blessed" is from the same Hebrew root as the exclamatory description "blessed" (of verse 1; on other occurrences of the verb, compare Prov. 3:18; 31:28; Song of Solomon 6:9).
You cannot out give God. If you give to the poor, God will give back to you. If you pray for the sick, God will keep you healthy. If you give a place of rest to someone homeless, you shall always have a bed. Whatever you do for someone else, God will reward you for. You cannot give directly to God, but every time you help someone in need, you are helping God. Of course, saint and sinner alike have troubles from time to time, but God will help those who have generously helped others. The type of person who helps others is a follower of Jesus. This person already has eternal life in heaven to look forward to, but this says the Lord will keep him safe from his enemies here on the earth as well.
Proverbs 16:7 "When a man's ways please the LORD, he maketh even his enemies to be at peace with him."
Psalm 41:3 "The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness."
"The Lord will strengthen him upon the bed of languishing": This pictures God as Physician dispensing His tender, loving care. When on a sick bed, or a death bed, where he lies languishing, and ready to expire. When his natural strength, spirits, and heart fail him, then the Lord strengthens him with strength in his soul. And is the strength of his heart, and his portion for ever. The Targum is, "the Word of the Lord shall help him in his life, and shall appear to him on the bed of his illness, to quicken him;"
"Thou wilt make all his bed in his sickness": Or "all his bed thou hast turned" or "wilt turn in his sickness". Meaning not the recovery of him from a bed of sickness to a state of health, which is the sense given by many. Much less a turning him from a state of ease and rest into trouble and distress. But making him easy and comfortable on a bed of sickness. Which, in a literal sense, is done when a sick person's bed is turned or made, or he is turned upon it from side to side. So the Lord, by the comforts of his Spirit, makes a sick and death bed easy to them that believe in Christ. And often puts that triumphant song into their mouths in their dying moments.
Languishing in the verse above, means sickness. This then means that God will be with him, even when he is sick. He will be comforted even in sickness. What a blessing to know that God will be with us in the little trials that we have on this earth. Some sickness is not caused by sin in our life. Job felt the presence of God when he was very sick. God is our very present help in time of trouble. This caring by the Lord is even sweeter than a mother wiping your hot brow and bringing warm soup to you. It really means that we won't be sick very long.
Psalm 41:4 "I said, LORD, be merciful unto me: heal my soul; for I have sinned against thee."
"For I have sinned against thee": The ancient Near Eastern association of sin and sickness returns (compare Psalms 31:10; 32:5; 38:3-4, 18; 40:12). On the explicit combination of "sinning against", compare Psalm 51:4. This perspective of the psalmist does not negate the reference to his basic "integrity" (in verse 12).
This verse is a total change from the previous verses. This is possibly speaking of David. David goes back to confessing the sin he has committed and asking for forgiveness. Do not give me justice, give me mercy is his cry.
Psalm 41:5 "Mine enemies speak evil of me, When shall he die, and his name perish?"
They take occasion to speak evil of me in my weak and feeble state, thus adding to my sorrows. The word "evil" here refers to their calumnies or reproaches. They spoke of him as a bad man; as if it were desirable that he should die. That his influence in the world should come to an end, and that his name should be forgotten.
"When shall he die": "He is sick; sick on account of his sins. It seems certain that he will die; and it is desirable that such a man should die. But he seems to linger on, as if there were no hope of his dying." Nothing can be imagined unkinder, cutting, severe than this. The desire that a man who is sick shall die, and be out of the way. Nothing could add more to the sorrows of sickness itself than such a wish; than to have it talked about among men. Whispered from one to another, that such a man was a nuisance. That he was a bad man; that he was suffering on account of his sins. That it was desirable that his death should occur as soon as possible, and that all remembrance of him on earth should cease.
"His name perish? David evidently was, or had been, when his enemies thus spoke, on the bed of sickness, prostrate, and in danger of his life. While he thus suffered, they rejoiced, expecting his early demise. When he was dead, they intended that his name should "perish;" i.e. that his memory should be utterly rooted out.
David had set a standard on the side of the Lord in his day. Those classified as his enemies, were also enemies of the Lord. These enemies thought if he would just die and get out of their way, they could live any way they wanted to without a hurting conscience. Usually people who speak evil of others are trying to cover up some sin in their own life. They think if they can make someone else look bad, it will make them look better. They would like to get rid of him and his name die out. They were not aware that David would live on. God had promised that his descendants would reign. Of Course, this was really speaking of the Lord Jesus Christ who will reign as Lord of lords and King of kings. Jesus was in the lineage of David in the flesh.
Psalm 41:6 "And if he come to see [me], he speaketh vanity: his heart gathereth iniquity to itself; [when] he goeth abroad, he telleth [it]."
"If he come ... he goeth abroad": This hypocritical "sick call" really adds insult to injury. The visitor lies to the sick one and gathers "information" for more slander.
This reminds me of the trouble that righteous Job had. His so called friends accused him of being a sinful man, because he had this disease in his body. In fact, they had talked so badly about Job, that Job had to pray for them before God would forgive them. Just as God punished the friends of Job for their iniquity, God will punish those bearers of bad news here. They are only pretending to be his friend.
Psalm 41:7 "All that hate me whisper together against me: against me do they devise my hurt."
That is, they privately conspired against him (see Matt. 22:15).
"Against me do they devise my hurt": Not only to take away his name and credit, but his life.
Pretending to be his friends, they are really his enemies. They are two-faced also. They do not say these things to his face. They get out and whisper behind his back. They really want to destroy him.
Psalm 41:8 "An evil disease, [say they], cleaveth fast unto him: and [now] that he lieth he shall rise up no more."
An evil disease (literally, a thing of Belial), say they, cleaveth fast unto him. On the meaning of "Belial" (see the comment on Psalm 18:4.) The "thing of Belial" here intended may, perhaps, be the disease from which David was suffering. But is more probably some disgraceful charge or infamous slander which had been circulated concerning him, and was now crushing him down. This character assassination is represented as poured out upon him like a coating of molten metal (see Job 41:23-24), and so cleaving to him.
"Cleaveth fast unto him": Or rather, "is poured upon him." The word used here means:
(1) To be narrow, straitened, compressed; and then
(2) To pour out - as metal is poured out Job 28:2, or as words are poured out in prayer (Isa. 26:16).
"And now that he lieth": I.e. "now that he is prostrate upon a sick-bed."
"He shall rise up no more": He shall not recover, but die of his malady.
It is very easy to declare an illness that someone else has as evil. The person can even figure out how this illness is a punishment from God, like Job's friends confessed. So many ministers today are proclaiming that all illness is because of sin. That just is not true. The disciples asked Jesus, who had sinned the blind man, or his parents? Jesus answered them and said: neither one. We must be careful about proclaiming someone else's illness as a judgement of God. If we judge our brother, the illness could come to us. We are not to judge others at all.
Luke 6:37 "Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:"
Psalm 41:9 "Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up [his] heel against me."
"Mine own familiar friend ... lifted up his heel against me": David's close companion betrayed him; he kicked him while he was "down". The Greater David's experience and the employment of this reference (in John 13:18), was to Judas (compare Matt. 26:21).
It is bad enough for our enemies to speak out against us, but when a close friend turns against you, it is almost unbearable. Judas Iscariot called Jesus friend, and yet he betrayed Him. Many of us, who are trying to get something done for God, have felt this very same hurt. Many times, it is your closest friend who you thought had been in total agreement with you. I have even felt this hurt from family as well. There is no way to ignore this type of hurt. The only consolation that we do have is, we have not suffered to the extent that the Lord Jesus did.
Psalm 41:10 "But thou, O LORD, be merciful unto me, and raise me up, that I may requite them."
They censure me grievously, and conclude my case to be desperate. But, Lord, do thou vindicate me, and confute them.
"Raise me up, that I may requite them": And I will requite them, that is, punish them for their malicious, perfidious, and wicked practices. Which, being now a magistrate, it was his duty to do, for the public good. For he was not to bear the sword in vain, but, being a minister of God, invested with his authority, was to be a revenger, to execute wrath upon those that did evil (Rom. 13:4).
David is asking God to heal him, but more than that, to show these people that the Lord had not abandoned him. This very thing happened to Job. Job was restored of all that he had lost. In fact, God gave him twice as much as he had before. Can you even imagine how those who opposed Jesus felt on resurrection morning?
Psalm 41:11 "By this I know that thou favorest me, because mine enemy doth not triumph over me."
Or, delightest in me (compare Psalm 18:19; 22:8; 2 Sam. 15:26). Because mine enemy doth not triumph over me. David's enemies had not triumphed over him, and he felt assured that they would not be allowed to triumph.
"Because mine enemy doth not triumph over me": David's enemies had not triumphed over him, and he felt assured that they would not be allowed to triumph. This assurance was so strong that he could make it an argument on which to ground his belief that God" delighted in him." David argues from effect to cause.
David knows that God is with him, because his enemies did not overwhelm him. Sometimes it takes a while for us to be victorious over our enemies, but if we do not doubt God, we shall be victorious.
Psalm 41:12 "And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever."
Literally, "and I;" as if there were some verb understood. The reference is turned on himself; on all that was suggested by this train of remark as bearing on himself. The result of the whole was a firm assurance that God would sustain him, and that he would be established before God forever.
"Thou upholdest me": Not merely in strengthening me in my sickness, but, what is more important, in vindicating my character against the aspersions which are cast upon it. Thou dost show that I am upright.
"In mine integrity": Literally, "in my perfection" (see the notes at Job 1:1). The word here means uprightness, sincerity, honesty. His foes have been making false statements about him. His sickness had been regarded by them as a proof that he was a hypocrite or a stranger to God. If he had died, they would have urged that fact as evidence that he was the object of the divine displeasure. His restored health was clear proof that their suggestions were false, and that he was not suffering for the cause which they alleged. God thus showed that he regarded him as upright and sincere. The claim is not that of "absolute perfections," but only of a character of piety or integrity in opposition to the slanderous charges of his enemies (compare Psalms 7:8; 25:21; 26:1, 26:11).
"And settest me before thy face for ever": His enemies hope that his name will perish. He knows that he will be admitted to stand in the presence of the King of Kings (compare note on Psalm 11:7; 16:11; 17:15; 61:7; and the fundamental promise in 2 Sam. 7:16).
David is saying here, that the Lord not only saved him, but saved his good name as well. This is like the Christian who is saved: they are not only saved from further sin in this life, but for all of eternity as well. David knows that God has forgiven him and that this is forever.
Psalm 41:13 "Blessed [be] the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen."
"Blessed be": The essence of the Hebrew root of "amen" is "it is true", i.e., reliable, confirmed, verified. Note that Book 1 of Psalms (Psalms 1-41), closes with a doxology; compare the endings of the other 4 books (Psalms 72:18-19; 89:52; 106:48; 150:6).
This is a thankful David who speaks blessings to the Lord. The Lord is already blessed, but He likes to hear us speak blessings toward Him anyhow. This is our way of saying; Lord I love you. It is also recognizing the eternity of God. Amen means so be it. Amen.
Psalm 41 Questions
An intense longing for God
To the chief Musician, Maschil, for the sons of Korah.
Psalm 42: Psalms 42 and 43 are two psalms that should probably be taken as one for several reasons (42:5, 11 and 43:5), provide a threefold refrain for the poem; the theme is the same. Psalm 43 is the only psalm in the second book that lacks a superscription; and the two psalms are in fact joined together in some Hebrew manuscripts. Using the refrain "Hope thou in God" as a marker, the poem yields three stanzas. First, the psalmist expresses his deep longing for God (42:1-5); second, his sad lament and dejection before God (42:6-11); finally, his sure confidence in God (43:1-5). The three stanzas reveal the changing moods of the psalmist: from longing and regret to perplexity, then to trust and assurance. If only every downcast soul could end up in that third stanza!
Verses 1-11: As in the case of Psalms 9 and 10, Psalms 42 and 43 were originally probably one. Some ancient manuscripts put them together; Psalm 43 has no title while the rest around it do. In form, Psalm 42 may be considered an individual lament. This psalm also exemplifies a primary characteristic of Book II of the Psalms, the preference of the ascription "God" (or parallels to it), for the Deity. The occasion and situation of Psalm 42 are historically unspecified; however, what is obvious is that the psalmist's situation was intense and greatly aggravated by his surrounding mockers. Consequently, Psalm 42 is a dirge of two stanzas.
"Title": The references to "the choir director", i.e., the worship director, and Maschil, a "contemplation" or lesson (see marginal note; compare Psalm 32:1), are not new, but the reference to "the sons of Korah" is. On the ancestry of "the sons of Korah" (compare Num. 26:10; 1 Chron. 6:16; 2 Chron. 20:19). A total of 11 Psalms are associated with this group, and 7 of them are found in Book II (Psalms 42, 44, 45, 46, 47, 48, 49). These people are probably better regarded as the Levitical performers, rather than the authors of these psalms (i.e., "For the sons of Korah").
Verses 42:1 - 43:5: These are teaching psalms from David. He wrote them when his son Absalom defected. From David, we learn that hope is most alive when everything seems hopeless.
Psalm 42:1 "As the hart panteth after the water brooks, so panteth my soul after thee, O God."
The word is strong, and expresses that eagerness and fervency of desire, which extreme thirst may be supposed to raise in an animal almost spent in its flight from the pursuing dogs. Nothing can give us a higher idea of the psalmist's ardent and inexpressible longing to attend the public worship of God than the burning thirst of such a hunted creature for a cooling and refreshing draught of water. On this simile from nature, compare (Joel 1:20). In the psalmist's estimation, he is facing a severe divine drought.
"So panteth my soul after thee, O God": Being persecuted by men, and deprived of the word and worship of God, which occasioned a vehement desire after communion with him in his house and ordinances. Some render the words, "as the field", or "meadow, desires the shower", etc.; or thirsts after it when parched with drought (see Isa. 35:7). And by these metaphors, one or the other, is expressed the psalmist's violent and eager thirst after the enjoyment of God in public worship.
Those of us who have ever lived around deer know that, the deer comes to the watering hole for a drink of fresh water and sometimes to get the dogs off their trail. This was written by David, at a time when he could not just go to worship whenever he wanted to. He longs for the time when he can spend time in peaceful worship of God. This was a song sung by what we would call the choir in the church. These sons of Korah were the singers.
Psalm 42:2 "My soul thirsteth for God, for the living God: when shall I come and appear before God?"
Who is so called, in opposition to the idols of the Gentiles, which were lifeless statues. And who is the author, giver, and maintainer of natural life. And who has promised and provided eternal life in his Son. And is himself the fountain of life, and the fountain of living waters, and a place of broad rivers and streams. Particularly his lovingkindness, which is better than life. And is a pure river of water of life, the streams where the saints will be make glad. And hence it is that the psalmist thirsted after God, and the discoveries of his love. On this desire for the water of God (compare Psalm 36:8-9; Isa. 41:17; 55:1; Jer. 2:13; 14:1-9; 17:3; John 4:10; 7:37-38; Rev. 7:17; 21:6; 22:1, 17). Saying;
"When shall I come and appear before God?" Meaning, not in heaven, as desiring the beatific vision; but in the tabernacle, where were the worship of God, and the Ark, the symbol of the divine Presence. And where the Israelites appeared before him, even in Zion (see Psalm 84:7).
The soul of all mankind thirsts to worship someone greater than himself.
Matthew 5:6 "Blessed [are] they which do hunger and thirst after righteousness: for they shall be filled."
Notice, that David desires with everything in him for God. Then he makes the statement "living God". David knows that God is eternal. Liveth means continues to live. The statement "my God" shows us that God is God of individuals. I believe David is crying out for God to fellowship with him, one on one. David is not asking for the formality of religion, but the reality of God. David is even asking God, when can I come to you? True Christians now are crying, Come quickly Lord Jesus. Let us look at two more Scriptures on thirsting for righteousness, before we go on.
John 4:13-14 "Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:" "But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life."
The water that Jesus is speaking of, and the thirst that David had, is speaking of the Spirit of God.
Psalm 42:3 "My tears have been my meat day and night, while they continually say unto me, Where [is] thy God?"
That is, he could not eat for sorrow, like Hannah (1 Sam. 1:7-8). Or while he was eating tears fell in plenty. And they were as common, day and night, as his food, and mixed with it (see Psalm 80:5).
"While they continually say unto me": His enemies the Philistines.
"Where is thy God?" Theirs were to be seen and pointed at, as the host of heaven, the sun, moon, and stars, and idols of gold, silver, brass, wood, and stone. Wherefore they ask, where was his? but David's God was invisible. He is in the heavens, and does what he pleases (Psalm 115:2). Or the sense is, that if there was such a God he believed in and professed, and he was his servant, surely, he would never have suffered him to fall into so much distress and calamity. But would have appeared for his relief and deliverance. And therefore tauntingly, and by way of reproach, ask where he was.
We see that David was serious about his request to God. He had cried day and night. The world will never understand about God. They have eyes to see, and they do not see. The only time that they will believe in God is when they can see Him with their physical eyes, and then it will be too late.
Psalm 42:4 "When I remember these [things], I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday."
"When I remember these things ... I pour out my soul": Such language also characterizes Jeremiah's Lamentations, indicating a heavy dirge. On "pour out my soul" or "heart" (compare 1 Sam. 1:15; Psalm 62:8; Lam. 2:19). These are attempts at trying to unburden oneself from intolerable pain, grief, and agony.
There were three holy days that the Jews were required to keep. At these times, there were multitudes who gathered and kept the holy day. Not only did David keep holy days, but Jesus kept them as well. In fact, Jesus was Passover Lamb. These holy days were not times of sorrow, but times of joy. With each of them, they were to remember a particular blessing of God.
Psalm 42:5 "Why art thou cast down, O my soul? and [why] art thou disquieted in me? hope thou in God: for I shall yet praise him [for] the help of his countenance."
The refrain here breaks in on the song like a sigh, the spirit of dejection struggling against the spirit of faith.
"Cast down": Better, bowed down, and in the original with a middle sense, "why bowest thou down thyself?" In this active introspection, the psalmist rebukes himself for his despondency.
"Why art thou cast down?": Or, Why art thou bowed down? I.e. brought low, a term indicative of the very extreme of dejection.
"O my soul": The spirit, or higher reason, rebukes the "soul," or passionate nature, for allowing itself to be so depressed, and seeks to encourage and upraise it.
"Disquieted": From root kindred to and with the meaning of our word "hum." The idea of "internal emotion" is easily derivable from its use. We see the process in such expressions as (Isa. 16:11), "My bowels shall sound like a harp for Moab."
"Hope thou in God": For the pardon of sin; for which there is good ground of hope, and so no reason to be cast down on account of it. For strength against Satan's temptations, which is to be had in Christ, as well as righteousness. And for the appearance of God, and the discoveries of his love, who has his set time to favor his people. And therefore, to be hoped, and quietly waited for. Hope is of great use against castings down. It is a helmet, an erector of the head, which keeps it upright, and from bowing down. It is an anchor of the soul, sure and steadfast. And is of great service in the troubles of life, and against the fears of death.
"For I shall yet praise him": The time will come when I shall go again to his house, and praise him for his favor toward me.
"For the help of his countenance": Hebrew; for the salvations of his face. I.e. for those supports, deliverances, and comforts which I doubt not I shall long enjoy. Both in his presence and sanctuary, to which he will restore me. And from his presence, and the light of his countenance, which he will graciously afford to me.
David has been having a pity party. He has been sick inside, because his friends have turned against him. Now he asks himself, why art thou cast down, O my soul? This is a good question. He then gives himself very good advice, hope in God. God has not hidden from David. He will see Him and rejoice. We ought to think on this as well. We are not like the world, who have no hope. We have hope of the resurrection. In fact, we have promise of the resurrection. Rejoice and be glad, all ye saints.
Psalm 42:6 "O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar."
"The land of Jordan ... Hermonites ... hill Mizar": The Jordan and Mt. Hermon notations refer to a location in northern Palestine, an area of head-waters which flow southward. These locations signal a sharp contrast in the word pictures describing the psalmist's change in condition is imminent. He is about to move from drought to drowning (compare verse 7). The location and significance of Mt. Mizar is not known.
King David found himself in a place of discouragement, looking back over the Jordan Valley at what used to be his kingdom and was no longer. His heart glanced back to "remember" the history of the great God he served (77:10-20).
Even though David is not near the holy mountain, he will not forget God. He will worship God where he is. We might look at that and learn. Wherever we are, we can pray and meet with God. It does not have to be just in church. In fact, God likes for us to pray to Him when no one but Him hears.
Psalm 42:7 "Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me."
By which are meant afflictions, comparable to the deep waters of the sea, for their multitude and overwhelming nature (see Psalm 69:1). These came pouring down, one after another, upon the psalmist. As soon as one affliction was over, another came, as in the case of Job. Which is signified by one calling to another, and were clamorous, troublesome, and very grievous and distressing.
"All thy waves and thy billows are gone over me": With which he seemed to be covered and overwhelmed, as a ship is at sea. It may be observed, that the psalmist calls afflictions God's water spouts, and "his" waves and "his" billows. Because they are appointed, sent, ordered, and overruled by him, and made to work for the good of his people. And now, though these might seem to be a just cause of dejection, yet they were not, as appears from (Psalm 42:8).
"Deep ... thy waterspouts ... thy billows": He alleges that God is ultimately responsible for the oceans of trial in which he seems to be drowning.
David at this point, is feeling desperate. He is fearful that all of the forces are against him. He is saying, the waves are getting too high, I am about to go under. Peter felt this same panic, when he tried to walk on the water to Jesus. He started looking at the waves and forgot that he had already been walking on the water toward Jesus. We must not look at the circumstances. Sure the water might be getting high, but Jesus reached out His hand to Peter and raised him up. He will do the same for us, if we will reach out for His help.
Psalm 42:8 "[Yet] the LORD will command his lovingkindness in the daytime, and in the night his song [shall be] with me, [and] my prayer unto the God of my life."
"The Lord will command his lovingkindness": This statement of confidence interrupts his laments (compare their continuance in verses 9-10), providing a few gracious gulps of divine "air" under the cascading inundations of his trial and tormentors.
When people worship and praise God, they become aware of His magnificence. Suddenly, the circumstances of life begin to pale when compared to the greatness of God.
Peter cried for help, and Jesus helped him. David puts his faith in God, and God is there in the day and in the night to help him. Are you about to sink in the problems of this life? Reach out and Jesus will help you. Pray to the Father in the name of Jesus, and He will answer your prayers. Help is as near as your next prayer.
Psalm 42:9 "I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?"
A name frequently given to the eternal God, Father, Son, and Spirit (Deut. 32:4 and see notes on Psalm 18:2).
"Why hast thou forgotten me?" (See notes on Psalm 13:1).
"Why go I mourning because of the oppression of the enemy?" Meaning perhaps Saul; though it may be applied to any spiritual enemy, sin, Satan, and the world. Who are very oppressive and afflicting, and occasion continual mourning to the children of God.
David calls Him the Rock; why does he not stand on that Rock instead of thinking God has forgotten him? David is looking at the oppression of the enemy, instead of standing fast upon the Rock. People, I say one more time, don't look at the waves rising around you, keep your eyes on Jesus. Stand fast on the Rock and the storms of life will not shake you.
Psalm 42:10 "[As] with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where [is] thy God?"
The reproaches of his enemies were as daggers struck into his bones. Or, according to others, as blows that crushed his bones (LXX; which is the Greek Septuagint). So keenly did he feel them.
"While they say daily unto me, where is thy God? (See note on Psalm 42:3).
The enemy is there day after day, but plant your roots deep like the oak tree. When the wind blows with all of this doubt, just dig deeper with your roots. Trust God and even this will pass.
Psalm 42:11 "Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, [who is] the health of my countenance, and my God."
The same expostulation (as in Psalm 42:5); and so is what follows.
"And why art thou disquieted within me?" And the same argument and means are made use of to remove dejection and disquietude.
"Hope thou in God": For I shall yet praise him (see notes on Psalm 42:5). To which is added a new argument, taken from the grace and goodness of God, and covenant interest in him.
"Who is the health of my countenance, and my God": As the bodily health of man is seen in the countenance, and for the most part to be judged of by it. So is the spiritual health of the saints, and which they have from the Lord. When he, as the sun of righteousness, arises upon them with healing in his wings, he, by his gracious presence, makes their countenances cheerful. Fills them with joy unspeakable and full of glory, and causes them to lift up their heads with a holy boldness and confidence. And without shame and fear: or as it may be rendered, who "is the salvation of my countenance". That is, who is or will be the author of full and complete salvation to me. Which will be so public and open, so clear and manifest, as to be beheld by myself and others. And this the psalmist mentions, in order to remove his present dejections. And besides, this God of salvation he believed was his covenant God, and would be so even unto death. And therefore, he had no just reason to be dejected and disquieted.
It sounds to me, as if David is preaching himself a sermon. I might ask too, why are you cast down David "beloved of God"? David knows that he has no reason to doubt God. God has always protected him, and He will not stop now. He finishes this lament in a positive note. God is not far from my face. He is my God. He is my help in time of need.
Psalm 42 Questions
A prayer for deliverance from the ungodly
Psalm 43: Again (Psalms 42 and 43), are two psalms that should probably be taken as one for several reasons (42:5, 11 and 43:5), provide a threefold refrain for the poem. The theme is the same; 43 is the only psalm in the second book that lacks a superscription. And the two psalms are in fact joined together in some Hebrew manuscripts. Using the refrain "Hope thou in God" as a marker, the poem yields three stanzas. First, the psalmist expresses his deep longing for God (42:1-5); second, his sad lament and dejection before God (42:6-11); finally, his sure confidence in God (43:1-5), the third stanza here (in Psalm 43). The three stanzas reveal the changing moods of the psalmist: from longing and regret to perplexity, then to trust and assurance. This is the third stanza. If only every downcast soul could end up in this third stanza!
Verses 1-5: Psalm 43 might be conceived of as an epilogue to Psalm 42. The psalmist moves away for introspection toward invocation. However, as verse 5 will indicate, the psalmist's problems had not ended, at least not fully and finally. Nevertheless, spiritual progress is evident. By interrelating the psalmist's two modes of communication in Psalm 43 and then by comparing them with the laments of Psalm 42, one observes indications of that progress as he continued to deal with his despondency.
Psalm 43:1 "Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man."
"Judge me, O God": This does not mean, pronounce sentence upon me. But, undertake my cause; interpose in my behalf; do justice in the case. He regarded his own cause as right. He felt that he was greatly wronged by the treatment which he received from people, and he asks to have it shown that he was not guilty of what his enemies charged him. That he was an upright man, and a friend of God.
"And plead my cause": Which was a righteous one; and therefore, he could commit it to God to be tried and judged by him. And could put it into his hands to plead it for him. Literally "Judge me, O God, and argue my case". This combination of legal terms demonstrates respectively that the psalmist was requesting God to be both his Divine Judge (compare Judges 11:27; 1 Sam. 24:12; Psalms 7:8; 26:1), and Defense Attorney (compare Psalms 119:154; Prov. 22:23; 23:11; Jer. 50:34; Lam. 3:58). On both concepts together, as here, (compare 1 Sam. 24:15; Psalms 35:1, 24; Micah 7:9).
"Against an ungodly nation": Meaning either the Philistines, among whom he was; or his own nation, when they joined his son Absalom in rebellion against him. Some understand it of the great numbers that were with Saul, when he was persecuted by him.
David does not mind God judging him, because he knows his heart is right with God. David is like many of us. He knows that he would not be judged fairly by these unjust men. David is asking God to show these ungodly men that God is on David's side.
Psalm 43:2 "For thou [art] the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?"
"Why? ... why?": Since God was his refuge of strength, the psalmist questioned why this divine rejection and why his dejection?
Who being the strong and mighty God was able to deliver and save him, as well as to plead his cause. And was the author and giver of strength, natural and spiritual, to him. And was the strength of his heart, life and salvation. And is a good reason why he committed his cause unto him.
"Why doest thou cast me off? This is the language of unbelief. It being what was not in reality, only in appearance. The psalmist was ready to conclude he was cast off and rejected of God, because he was afflicted and left in a desolate condition by him. And he did not immediately arise to his help and deliverance, and had withdrawn the light of his countenance from him. But God does not cast off or reject any of his people. They always continue in his love, and in his covenant, and in the hands of his Son. They are always in his sight and family, and shall never perish eternally. And whoever casts them off, or casts them out, he will not.
"Why go I mourning because of the oppression of the enemy? (See notes on Psalm 42:9).
If David really knows that God is his strength, why is he whining? Have you ever asked God why? God does not mind us asking why. He does not want us doubting that He is our God, but He does not mind us asking Him questions. Perhaps, the following Scripture is the answer to the question.
John 15:20 "Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also."
Psalm 43:3 "O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles."
Thy light and thy truth: let them lead me": These are bold personifications for divine guidance. He desired that these "messenger-attributes" divinely direct. Compare such "leading" and "guiding" (in Gen. 24:48; Psalms 78:14, 53, 72; 107:30; Isa. 57:18), so as to bring him successfully to his destination, i.e., Israel's designated place for worship.
I pray very often that the Lord Jesus will keep His Light before my feet, that I may see clearly the path that He has chosen for me to walk. That is what David is saying here. If we walk in His Light, it will lead us to heaven. The tabernacle that David means, here, is the place where he could go and meet with God. The eternal tabernacle is in heaven with God.
Psalm 43:4 "Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God."
Which was in the tabernacle, either of burnt offerings, or of incense, there to offer up the sacrifice of praise and thanksgiving for mercies received. The altar under the Gospel dispensation is Christ, on which such sacrifices being offered, are acceptable to God (Heb. 13:10).
"Unto God my exceeding joy": As over the mercy seat, upon a throne of grace, and as his covenant God. Or this is exegetical of the altar, which is Christ, God over all, blessed for ever. And who is the object of the unspeakable joy of his people, in his person, righteousness, and salvation.
"Yea, upon the harp will I praise thee, O God, my God": The harp is a musical instrument, used in that part of public worship which concerned the praise of God under the former dispensation. And was typical of that spiritual melody made in the hearts of God's people when they sing his praise (see Rev. 5:8).
David would be forever praising God for rescuing him. The children of Israel soon forgot that God had delivered them from Egypt. David is saying that he would not forget, but would sing and play his harp before God in praise and worship. The greatest deliverance of all was Jesus delivering all who will believe, from death and hell. We too will sing praises around the throne for so great a deliverance.
Psalm 43:5 "Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, [who is] the health of my countenance, and my God."
The refrain (of Psalm 42:11), is here repeated in so many words. And the plaint of the exiled monarch is brought to an end. The burden of the refrain is hope and confidence. Notwithstanding the woes of the present, the writer has no doubt in respect of the future. He will yet have occasion to "praise" God, whom he feels to be "his God, his Health and Salvation.
Worship blesses God. It is also one of the healthiest things people can do when they are sad, fearful, or distraught (3:4; 42:5, 11).
This is the very same verse that the 11th verse of the 42nd Psalm gave. I might ask this question of David myself? The only hope, that any of us or David has, is in God. Stop looking at the circumstances, and look to the Lord who is the author and finisher of our faith.
Psalm 43 Questions
To the chief Musician for the sons of Korah, Maschil.
A psalm of national lament, this psalm expresses the sorrows of a godly people who are undergoing suffering. It is naturally divided into four parts. First, God's care for Israel in the past is described (verses 1-8). The acquisition of the land of Canaan is especially emphasized because God's mighty acts on behalf of His people were never more evident than at that time. Second, their present condition contrasts gravely with their glorious past (verses 9-16). It appears that God has cast them away and repudiated them, leaving them humiliated in the face of the enemy. Third, they sense no just deserts for the current defeats (verses 17-22). Why God has apparently forsaken them is a mystery to them. Finally, they offer their earnest petition that "God would intervene (verses 23-26). Their interest is more than in saving their own skins; they plead that God would do it for the sake of His mercy.
Verses 1-26: Psalm 44 is a national lament following some great but historically unidentifiable defeat in battle. Throughout this psalm there are subtle shifts between speakers of the first person plural (i.e., "We" and "us"; compare verses 1-3, 5, 7-8, 9-14, 17:22), and the first person singular (i.e., "I" or "my"; compare verses 4, 6, 15-16). This may indicate that the psalm was originally sung antiphonally with alterations coming from both the beaten king-general and his defeated nation. The prayers of verses 23-26 may have been offered in unison as a climax. By employing 3 historical centers in Psalm 44, the psalmist tries to understand and deal with a national tragedy.
III. Focus on Future History; A Prayer for an End to This National Tragedy (44:23-26).
"Title": The words of this title are the same as those (in the title of Psalm 42); however, in the Hebrew text their order is slightly different.
Psalm 44:1 "We have heard with our ears, O God, our fathers have told us, [what] work thou didst in their days, in the times of old."
"We have heard": There was rich tradition about God's great acts which the nation's fathers had passed on. Indeed, the rehearsal of holy history was commanded (compare Exodus 10:1-2; 12:26; 13:14; Deut. 6:20; Joshua 4:6; Psalm 78:3).
The church being in distress calls to mind the past favors of God to his people, in order to encourage her faith and hope. And this expression, delivered in such a form, shows the clearness, evidence, and certainty of what was heard. And which was heard not only as a tradition from father to son; but being recorded in the writings of Moses and the prophets. And these things read both in private and in public, were heard with the ear.
"Our fathers have told us what works thou didst in their days, in the times of old": Such as the signs and wonders in Egypt, the slaying of the firstborn there, and the bringing of the people of Israel from thence with a mighty hand and outstretched arm. Which fathers were used to tell in the ears of their sons, and sons' sons. And of which there were memorials continued in future ages. Which led children to ask their parents the meaning of them. When they informed them of the wondrous works of Providence done in former times, and by which means they were handed down from age to age (see Exodus 10:2).
We see that the mighty works of God had been handed down from generation to generation. The fathers told the sons to preserve the works of God. The Hebrew had books earlier than most people as well. The first 5 books of the Bible were written by Moses, so it is of very early origin. The feasts were to remind them of the greatness of God from generation to generation. We know that by hearing the Word of God, many people are saved. Hearing about the miracles then, is very important to believing.
1 Corinthians 1:21 "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe."
Psalm 44:2 "[How] thou didst drive out the heathen with thy hand, and plantedst them; [how] thou didst afflict the people, and cast them out."
Of power; that is, the Canaanites. As the Targum; the seven nations which inhabited the land of Canaan before the children of Israel came into it (Deut. 7:1).
"And plantedst them": Not the Canaanites elsewhere. But, as the same Targum explains it the house of Israel in their land. Which, like a vine, was removed from one place, and planted in another. And the settlement of the children of Israel in the land of Canaan is frequently expressed by this metaphor (Exodus 15:17, Jer. 2:21).
"How thou didst afflict the people": The Egyptians, according to Arama; rather the Canaanitish nations by wars and desolating judgments.
"And cast them out": That is, the same nations out of their land. Though some render this clause, "and didst send them out"; the captive Israelites, as Arama; or "didst propagate them". Meaning the people of Israel; who being like a vine planted, sent out its boughs and branches, and became very flourishing and fruitful (see Psalm 80:9).
On the imagery of God's planting His people, compare (2 Sam. 7:10; Isa. 5:1; Jer. 12:2); also compare their being planted and taking root in (Psalm 80:8-11).
This is relating some of the things that had been passed down from generation to generation. We know that God not only brought the Israelites out of Egypt with the mighty hand of God, but this same mighty hand drowned the Egyptians at the Red sea. This mighty hand had defeated their enemies in Canaan, when they moved into the Promised Land. God had sent the family of Israel into Egypt, and they came out a mighty nation. When the Ark of the Covenant was with them, the enemy was no match for them. The only time they felt defeat, was when God did not send them to the battle.
Psalm 44:3 "For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favor unto them."
"They got not ... but thy right hand": This is a brief historical summary of the theology of divine grace, intervention, and enablement (compare Joshua 24:17-18).
The right hand spoken of here, is the mighty power of God. Jesus is the Right Hand of God. He is the doer part of the Godhead. Jesus is also the Light. This is just saying that these Israelites were successful, because God was leading them. It was not because they were mighty fighters that they won, but because God went before them.
Psalm 44:4 "Thou art my King, O God: command deliverances for Jacob."
"Command deliverances for Jacob": If the division of the Hebrew consonants is taken at a different point (as it is in some early versions), this line would better fit into the immediate context, reading: "You are my King, my God, who commands (or, orders), victories for Jacob". "Jacob", the original name of the ancient patriarch, is often used to designate the nation of Israel, especially in poetry.
The penman here, is just saying that it is right to proclaim God as his King. Jacob of course, is the same as Israel. He was called Jacob when spoken of as the leader of his family. When he became the leader of the nation, he was called Israel.
Verses 5-8: Through thee ... For I will not trust in my bow ... thou hast saved us": The defeated king-general picks up the theology (of verse 3), and adds his personal commitment to it.
Psalm 44:5 "Through thee will we push down our enemies: through thy name will we tread them under that rise up against us."
The Chaldee paraphrase renders it, "through the Word". The essential Word of God, the Lord Jesus Christ, who is the church's King and God, and has wrought out complete deliverance and salvation for his people. And he is the horn of salvation, by which, though weak in themselves, they push down their enemies, which are many and mighty, and they are more than conquerors over them. The metaphor is taken from creatures pushing with their horns those that oppose them, and in defense of themselves. And there seems to be an allusion to (Deut. 33:17).
"Through thy name will we tread them under that rise up against us": In the name of the Lord the saints set up their banners, and in his name they come forth and fight with their spiritual enemies. Those that rise up against them, as sin, Satan, and wicked men. And in the name, and through the power of the Lord, they tread them down as mire in the streets. And before long Satan will be wholly bruised under them. And the antichristian party shall be trodden down by them, and be as ashes under the soles of their feet (see Rom. 16:20.
The Israelites became known as a people whose God fought for them. The enemies they encountered were not afraid of the children of Israel, but they were afraid of Israel's God. It became so evident that God was fighting for the Israelites, that their enemies ceased to even resist them.
Psalm 44:6 "For I will not trust in my bow, neither shall my sword save me."
In any carnal weapon, in any creature help and assistance, or in an arm of flesh, but in the word of the Lord, and in his name (see Psalm 20:7).
"Neither shall my sword save me": That is, I will not ascribe salvation to it. The church's weapons are not carnal, but spiritual. Not the sword of the civil magistrate, but the sword of the Spirit, which is the word of God. Christ's kingdom, being not of this world, is not supported and defended by worldly means, or carnal weapons.
The enemy of the Israelite has just as powerful a bow and sword as Israel has. Their trust must be in the Lord, who brought them out with a mighty hand.
Psalm 44:7 "But thou hast saved us from our enemies, and hast put them to shame that hated us."
Spiritual ones, and not we ourselves. And therefore, will not trust in ourselves, nor in anything of ours, but in the Lord, and give him the glory of salvation.
"And hast put them to shame that hated us": The men of the world, the seed of the serpent, and the serpent himself. When his works were destroyed, and his principalities and powers spoiled by Christ upon the cross. Hence the following boasting of the Lord, and glorying in him.
The countries that the Israelites came through coming to the Promised Land, hated these Israelites. They feared their God more than they hated them however.
Psalm 44:8 In God we boast all the day long, and praise thy name for ever. Selah.
Or, as the Targum, "in the word of the Lord". In Christ, who is God over all, and who of God is made to his church and people wisdom, righteousness, sanctification, and redemption. So that there is always the matter of glorying and boasting in him. We boast of God as our God, who saves us, and puts to shame our enemies (see verse 7).
"And praise thy name for ever and ever": In this world, as long as life continues. And in the other world to all eternity. Both for the works of providence and of grace. For deliverances commanded, and for salvation from all enemies wrought out.
Notice that their boasting is not in their own ability, but in the power of God. Selah here, means, pause and think on this. There is a pause here, and a new train of thought begins in the next verse.
Psalm 44:9 "But thou hast cast off, and put us to shame; and goest not forth with our armies.
But now thy countenance and course is quite changed to us.
And put us to shame": Made us ashamed of our boasting, and trust in thee, which we have oft professed to the face of our enemies.
Goest not forth with our armies": To lead them, and fight for them, as this phrase signifies (Judges 4:14; 1 Sam. 8:20). He seems to allude to God's marching with and before the Israelites in the wilderness, and afterwards, as occasion was offered (compare Psalm 68:7). The Lord God is viewed here as having resigned His commission as the nation's Divine warrior.
Psalm 44:10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves."
In the times of Eli, according to Arama. But may be understood of some of the visible members of the church, and professors of religion. Not being valiant for the truth, and deserting the cause of God and Christ, by reason of tribulation and persecution arising because of the word.
"And they which hate us spoil for themselves": By seizing on the goods and substance of those they persecuted. Enriching themselves by confiscating their estates and possessions to their own use. Or by spoiling others of them, they deceived with their corrupt doctrines and soul destroying principles, whereby they became slaves to the antichristian party. This may respect the same wars as before.
It seems that in their recent encounters with the enemy, God had not been with them. What they are forgetting is that God went with them into battle, when He sent them, not when they took it upon themselves to fight someone.
Verses 11-16: "Thou hast given ... thou sellest": These are graphic descriptions of God superintending the defeat and utter humiliation of the nation.
Psalm 44:11 "Thou hast given us like sheep [appointed] for meat; and hast scattered us among the heathen."
To be butchered, and then eaten as sheep are. And therefore, are called "the flock of slaughter" (Zech. 11:4), as the church was. Not only under the ten persecutions of Rome Pagan, but through the butcheries and massacres of Rome Papal. Who have worried many of Christ's sheep, have eaten their flesh and drank their blood, and have become drunken with it. It has been their meat and drink to persecute the saints of the Most High.
"And hast scattered us among the Heathen": The Pagan world, as the first Christians were, who were scattered up and down in the Gentile world everywhere (see 1 Peter 1:1). Or the Papacy, who are sometimes called Gentiles (Rev. 11:2); because much of the Gentile idolatry is introduced into the Popish religion. And among these many of the true members of Christ and of his church have been carried captive and scattered. And such will be found there a little before the destruction of Babylon, and will be called out from thence (see Rev. 13:10).
God had warned them what would happen, if they went after false Gods. God is not with them when they are not in His will. This is in punishment for their disobedience to God.
Psalm 44:12 "Thou sellest thy people for nought, and dost not increase [thy wealth] by their price."
So God, when he is said to deliver up his people into the hands of their enemies, is said to sell them to them (see Judges 2:14). And selling them for nought suggests, that in their apprehensions he had no esteem of them and value for them. Just as men, when they have any person or thing to dispose of they have no regard unto. But choose to be rid of, will part with it for nothing: and as it follows.
"And dost not increase thy wealth by their price": Get nothing by the bargain. This must be understood after the manner of men, and in the opinion of the church, and not as in reality. No, otherwise than as it has been true, that God has suffered some of his people to be in the bondage and slavery of mystical Babylon, called Egypt. One part of whose wares and merchandises are slaves and souls of men (Rev. 11:8).
Psalm 44:13 "Thou makest us a reproach to our neighbors, a scorn and a derision to them that are round about us."
Which is the common lot of Christians. Christ and his apostles have given reason for the saints in all ages to expect it, and have fortified their minds to bear it patiently. Yea, to esteem it an honor, and greater riches than the treasures of the antichristian Egypt;
"A scorn and a derision to them that are round about us": Being always represented as mean and despicable, and reckoned ignorant and accursed. And as the faith of the world, and those rejected of all things.
Psalm 44:14 "Thou makest us a byword among the heathen, a shaking of the head among the people."
Among the Papists, as the Jews were among the Gentiles (Deut. 28:37). Calling them schismatics, heretics, fanatics, and what not?
"A shaking of the head among the people": By way of indignation, scorn, and contempt (see Psalm 22:7).
All of this is happening to them, but it is not God's fault that it is happening. They were unfaithful to God's will, this is why all of this is happening. They brought it upon themselves.
Psalm 44:15 "My confusion [is] continually before me, and the shame of my face hath covered me,"
Meaning that which is the occasion of it.
"And the shame of my face hath covered me": Not by reason of sin, which is often the cause of confusion and shame in God's people (see Jer. 3:25); but on account of what follows.
Psalm 44:16 "For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger."
That is, antichrist, to whom a mouth speaking blasphemies has been given. And which he has opened in blasphemy against God, attributing that to himself which belongs to God. Blaspheming his name, his tabernacle, and them that dwell in heaven (see Rev. 13:5).
"By reason of the enemy and avenger": Which are very proper characters of antichrist, who is the enemy of Christ and of his people. And breathes out vengeance against them; as the same titles are also given to the Scribes and Pharisees. The implacable enemies of Christ (Psalm 8:2).
The penman acts as if he does not understand why this is happening. Help is just a prayer away. Every time Israel repented of their disobedience, God forgave them and gave them another chance. They need to repent, and ask for God's help.
Verses 17-21: "Yet we have not forgotten thee ... if we have forgotten the name of our God": The nation's recent defeat was painfully perplexing in view of their basic loyalty to God.
Psalm 44:17 "All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant."
All the evils before mentioned, and certainly we have deserved them all.
"Yet have we not forgotten thee": Although we cannot excuse ourselves from many other sins, for which thou hast justly punished us. Yet, through thy grace, we have kept ourselves from apostasy and idolatry, notwithstanding all examples and provocations.
"Neither have we dealt falsely in thy covenant": We have not been unfaithful to thy covenant. To the covenant which thou didst make with our fathers. To the commandments which thou hast given us. This can only mean that there was no such prevailing departure from the principles of that covenant as could account for this. The psalmist could not connect the existing state of things. The awful and unique discomfitures and calamities which had come upon the nation. With anything special in the character of the people, or in the religious condition of the nation. Remembering God and keeping the "covenant" are closely related; those who think of God's deeds want to obey Him (2 Peter 1:4; 1 John 3:6).
Psalm 44:18 "Our heart is not turned back, neither have our steps declined from thy way;"
To its original hardness, blindness, and bondage, to its former sin and folly. To cherish, gratify, and fulfil its lusts and desires. Not from God, from love to him, faith in him, and desires after him. Nor from his worship and service. Their trials had no such influence upon them as to cause them to apostatize from God, neither in heart, nor in action.
"Neither have our steps declined from thy way": From the way of his commandments, from the paths of holiness, truth, and faith. Being directed and guided therein by the counsel of the Lord, and kept and preserved by his power.
Psalm 44:19 "Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death."
Where men, comparable to dragons or their poison and cruelty, dwell. Particularly in Rome, and the Roman jurisdiction, both Pagan and Papal. The seat of Satan the great red dragon, and of his wretched brood and offspring, the beast. To whom he has given his power. Here the saints and followers of Christ have been sorely afflicted and persecuted, and yet have held fast the name of Christ, and not denied his faith (see Rev. 2:13). The wilderness is the habitation of dragons. And this is the name of the place where the church is said to be in the times of the Papacy. And where she is fed and preserved for a time, and times, and half a time (Rev. 12:6).
"And covered us with the shadow of death": As the former phrase denotes the cruelty of the enemies of Christ's church and people. This their dismal afflictions and forlorn state and condition (see Psalm 23:4; Isa. 9:2). And may have some respect to the darkness of Popery, when it was at the height, and the church of Christ was covered with it. There being very little appearances and breakings forth of Gospel light anywhere. According to Arama, the "place of dragons" denotes the captivity of Egypt, which is the great dragon. And the "shadow of death", he says, was a name of Egypt in ancient times, as say the Jewish Rabbis' (and observes that Psalm 44:25 explains this; see Gen. 3:14).
This is great to say, and it may be true in David's heart, but God had not sent them into this battle. Sometimes, even though we are His children, we have problems. One thing that could have been wrong was not checking with God before they got themselves in this embarrassing situation. Sometimes God allows something like this to happen to teach us a lesson. Whatever the reason, they are humiliated by the results in front of their enemy.
Psalm 44:20 "If we have forgotten the name of our God, or stretched out our hands to a strange god;"
As antichrist, and the antichristian party did in those times (Dan. 11:36).
"Or stretched out our hands to a strange god": As not to any of the Heathen deities under the Pagan persecutions. So not to any images of gold, silver, brass, and wood, under the Papal tyranny. Not to the Virgin Mary, nor to angels and saints departed. Nor to the breaded god (one that is made of a wafer-cake), in the mass, never heard of before (see Dan. 11:38).
Psalm 44:21 "Shall not God search this out? for he knoweth the secrets of the heart."
Undoubtedly he would, was it so, and expose it, and punish for it. As he will those of Balaam and children of Jezebel (Rev. 2:18). This seems to be an appeal to God for the truth of all that the church had said concerning her steadfastness and integrity under the most trying exercises.
"For he knoweth the secrets of the heart": Whether the heart is turned back, or there is any inclination to apostatize from God, or his name is forgotten in it. As well as whether in fact the hand has been stretched out, or prayer made to a strange god (Jer. 17:9).
David is inviting God to come and examine them and see that they have not set up a false God. Then he is saying, God would know it if we had done such a thing, because He knows everything.
Psalm 44:22 "Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter."
Yea, for thy sake": They had no specific answers; only this inescapable conclusion that, by God's sovereign will, they were allowed to be destroyed by their enemies. Compare Paul's quote of this verse (in Rom. 8:36), and its general principle (in Matt. 5:10-12; 1 Peter 3:13-17; 4:12-16).
David is saying, that the troubles that have come upon him are because he is following God. This sounds so much like Stephen, who died because he believed in Jesus. There may come such a time, even now. It is very unpopular to be a Christian. Thank goodness, he still realizes he is a sheep. He is still on God's side even though he may be killed for his belief.
Psalm 44:23 "Awake, why sleepest thou, O Lord? arise, cast [us] not off for ever."
"Awake ... arise" (compare Psalm 35:23). God does not actually sleep. This is only in appearance to man's perception.
Not a literal effort to awaken God, this plea instead emphasizes the Israelites' need for His immediate attention to their plight (Psalms 121:3-4; Isa. 40:28).
It seems to David that God is not aware of what is happening. We do not always understand why God does not immediately come to our rescue. God has not cast him off, and he will never cast us off either.
Psalm 44:24 "Wherefore hidest thou thy face, [and] forgettest our affliction and our oppression?"
Wherefore hidest thou thy face?": Does not regard our miseries, nor afford us any pity or help?
"And forgettest our affliction": Acts as if thou did forget, or overlook it, when we have not forgotten thee? Does this become thy faithfulness and goodness?
God's timing and our timing are not the same. I am sure the Israelites wondered if and when God would ever deliver them from Egypt. He did deliver them, but it was after 400 years. God does not hide from us or forget our affliction. We just get impatient sometimes for it to happen now. Sometimes I want to call out, Lord, when will you ever come back for your people. If He wanted me to know, He would have told me. Some things are none of our business.
Psalm 44:25 "For our soul is bowed down to the dust: our belly cleaveth unto the earth."
Which may signify great condition of moral deterioration in spiritual things, much dejection of mind, and little exercise of grace (Psalm 119:25). Or a very low estate in temporals; subjection to their enemies. They, setting their feet upon their necks, and obliging them to lick the dust of them. And even it may signify nearness to death itself (see Joshua 10:24).
"Our belly cleaveth to the earth": As persons that lie prostrate, being conquered and suppliants.
This means that he is lying face down before the Lord. He is in total subjection to the Lord. He is crying out with everything in him to the Lord.
Psalm 44:26 "Arise for our help, and redeem us for thy mercies' sake."
"Arise": Or, "arise our help". God is the help of his people, and he is a present help in time of trouble. And he is the only one; and he can help and does, when none else can (compare Num. 10:35; Psalms 3:7; 7:6).
"And redeem us for thy mercies' sake": Not for the sake of her integrity and faithfulness. Nor for her sufferings for Christ's sake; but for his grace and mercy's sake. Which is the source and spring of redemption or deliverance, both temporal and spiritual. And to that the saints ascribe it, and not to any merit of theirs, or works of righteousness done by them.
The psalm therefore comes full circle from the history of God's gracious redemption (verse 1-3), to the hope for the same in the near future (verse 26).
Notice that the Psalmist is not asking in his own right. He asks for the Lord's mercy. This is almost a plea to God for His help. Why He does not always answer, I do not know. Probably He does answer, but not in our time schedule.
Psalm 44 Questions
To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of love.
Psalm 45: This royal psalm was written on the occasion of a royal wedding, though the identity of the king is not known. A "song of love" in the superscription could also be translated "A Wedding Song". The psalm contains an introduction in which the author expresses his desire to write a fitting poem (verse 1); a song addressed to the king, especially emphasizing his royal majesty (verses 2-9); a song addressed to the bride, exhorting her to become the king's wife (verses 10-15); and a conclusion expressing the wish that the king be blessed with a permanent dynasty (verses 16-17).
Verses 1-17: Some portions of Psalm 45 convey a secular emphasis, while others suggest a sacred extension. Upon the occasion of a royal wedding, the psalmist offers a 3-part song of celebration.
III. Poetic Postscript (45:17).
"Title": Two new notations are found, "according to the Shoshannim" and "A Song of Love". The first most likely had to do with the tune used in accompaniment with its words. The second notation referring to its content probably indicated that this psalm was a wedding song, and even more specifically, a royal wedding composition.
Psalm 45:1 "My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer."
What is valuable and excellent, concerning the excellency of Christ's person. Of his kingdom, of his love to the church, and of the church itself. What is pleasant and delightful, comfortable, useful, and profitable. This his heart was inditing; which shows that it was under the sanctifying influences of the Holy Spirit, and denotes the fervor of it. It "boiling up", as the word signifies. Being heated by the fire of the divine Spirit, whereby it was hot within him, and caused him to speak with his tongue. And also the abundance that was in it, it "bubbling up", as some choose to render it. From whence this good matter flowed like water out of a fountain. Or, rather, he means, I am but the pen or instrument in uttering this song. It has another and higher original, namely, the Spirit of God, by whose hand this pen is guided.
"My heart is inditing ... my tongue": The psalmist is overwhelmed with emotion upon the occasion of the king's marriage; consequently, he puts his stirred-up mind and feelings into words. In verse 2, his tongue is the brush that he used to paint vivid word pictures.
"I speak of the things which I have made touching the King": The King Messiah; the King of the whole world, and of the kings of it, and of the saints in it. Over whom he reigns in a spiritual manner, and in righteousness. Concerning whom this psalm or poem was composed by David under divine inspiration, and which he here delivers.
We see from this this, the writing comes from the very heart and soul of the penman. The words he utters, and the words he writes are coming from a heart stayed upon good things.
Psalm 45:2 "Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever."
"Thou art fairer": I.e., you are "more beautiful than", or, "most handsome among" (compare an ancient prerequisite for kingship; in the Bible note the comments, e.g., (in 1 Sam. 9:2; 10:23; 16:12; 2 Sam. 14:25; 1 Kings 1:6, Song of Solomon 5:10; Isa. 33:17).
"Grace is poured into thy lips": The implication is that God has anointed the king's words (compare Eccl. 10:12; Luke 4:22).
The Psalmist is looking with the eyes of his heart, and he sees the Lord in all his splendor. There is no comparison with the beauty of the Lord, and the beauty of ordinary man. The Lord Jesus of all men had the most excellent speech. His words were like anointing oil. There has never been another with such grace. God has raised Jesus' name and person above all other.
Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
He is King indeed.
Verses 3-5: "Gird thy sword": In these verses, the psalmist wishes the king future victories in battle.
Psalm 45:3 "Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty."
Having described the beauty and eloquence of the king, the prophet now proceeds to set forth his power, and to arm him as a warrior for the battle." The sword of the Messiah, which is here put, by a figure of speech, for all his arms, is his Word. Which, in the language of Paul, is said to be quick and powerful, and sharper than any two-edged sword. And is represented by John as a sharp two-edged sword coming out of his mouth (Heb. 4:12; Rev. 1:19). With this he smites his enemies, and with this he subdues the nations, and enlarges and establishes his kingdom. Both in the earth and in the hearts of his people.
"With thy glory and thy majesty": Which may be connected either with the phrase "and most mighty". And so be expressive of the glory and majesty of Christ, as the mighty God. Or with his sword, as an emblem of his authority and majesty as a King. And may denote the glory of his Gospel and of his power. Or may point at the end of his girding his sword upon his thigh, which was to show forth the glory of his majesty. Or to obtain honor and glory. Though the word "gird" may be supplied and repeated, and so make a distinct proposition, "Gird with thy glory and thy majesty"; which was done when he was raised from the dead, and had glory given him. Was crowned with it, and had the glory put upon him he had with his Father before the world was.
This is the view that all Hebrews had of Messiah. This is one reason they did not recognize Him, when He came as a babe in a manger. They thought He would be a mighty warrior King like David. They expected Him to rid them of the Roman rule. The next time He comes, He will be this Ruler King. The sword that Jesus wore was the Word of God. We read that it was sharper than any two-edged sword.
Hebrews 4:12 "For the word of God [is] quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart."
When He comes again, the following Scriptures describe what He will look like.
Revelation 19:11-16 "And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war." "His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself." "And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God." "And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean." "And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God." "And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS."
Psalm 45:4 "And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things."
The repetition of this word from the last verse (conjunction included), is suspicious. Especially as the LXX, followed by the Vulgate, render, "Direct (thine arrows or thine aim").
"Ride prosperously": Ride on victoriously. On warhorse or in chariot, forcing a way irresistibly through the ranks of the enemy.
"Because of truth": Better, in the cause of truth. In defense and furtherance of virtues which are trampled underfoot in evil times and under bad rulers (Isa. 59:14-15). Truth and righteousness are the constant attributes of the true king. Meekness is the characteristic of the true people of God. And it is the king's work to see that the meek have justice done them (Isa. 11:1-5; 29:19; Zeph. 2:3; Psalms 37:11; 76:9).
"And thy right hand shall teach thee terrible things": It is the right hand wherewith the warrior strikes. And at each blow it opens to the striker terrible experiences, and thus may be said to "teach him terrible things."
In our land today, truth, meekness, and righteousness have been trampled underfoot. The Word of God is the only One that can restore right living in our land. The Right Hand of course, is Jesus Christ our Savior. The alcohol, drug, and crime problem will not be solved by man. The only solution to these problems is for revival to sweep across our land and the Word of God in every heart. This nation, so far away from God, must repent of sin and seek God. The suicide amongst our young people is because they have nothing real to hang on to. They are hiding from reality in the drugs and alcohol. They want something, or someone, to believe in. We must introduce them to the Word of God. This is the only hope for this sin filled world.
Psalm 45:5 "Thine arrows [are] sharp in the heart of the king's enemies; [whereby] the people fall under thee."
The original is more graphic. It runs, "Thy arrows are sharp, the peoples fall under thee, (they are), in the heart of the king's enemies." All the enemies of Messiah shall one day be chastised, and fall before him.
"Whereby the people fall under thee": Acknowledge themselves sinners and fall down at his feet. Humbly implore his grace and mercy and submit to his righteousness, depending on him alone for salvation. Adore him, and give him the glory of it, as well as become subject to his laws and ordinances. This is to be understood of those who are God's covenant people, whom he has given to Christ, and he has redeemed by his blood. And particularly the Gentiles, who were not a people, but now openly are, in distinction from the Jews, the enemies of the King Messiah.
The heart of man is where the arrows can do the good. Jesus never misses. He pierces the heart of man with His beautiful message. Our nation as a whole, needs the Word of God in its heart.
Verses 6-7: "Thy throne, O God": Since this king-groom was likely a member of the Davidic dynasty (e.g., 2 Sam. Chapter 7), there was a near and immediate application (compare 1 Chron. 28:5; 29:23). Through progressive revelation (i.e., Heb. 1:8-9), we learn of the ultimate application to "a greater than Solomon" who is God, the Lord Jesus Christ.
Psalm 45:6 "Thy throne, O God, [is] for ever and ever: the scepter of thy kingdom [is] a right scepter."
This passage is quoted by the author of the Epistle to the Hebrews in proof that the Messiah is exalted above the angels. And it is, beyond all question, mentioned by him as having original reference to the Messiah. See the passage explained at length in the notes at (Heb. 1:8). I do not perceive, after an interval of nearly twenty years since those notes were written, that it is necessary to alter or to add anything to what is there said in explanation of the passage. It is undoubtedly an address to the "king" here referred to as God, as one to whom the name "God", "Elohim", may be properly applied. And, as applied to the Messiah by the author of the Epistle to the Hebrews, it clearly proves that Christ is Divine.
"The scepter of thy kingdom is a right scepter": Meaning either the Gospel, which is the golden scepter of mercy and grace, stretched out and held forth for the encouragement of sensible sinners. And is a scepter of righteousness, as it directs to the righteousness of Christ for justification, and encourages works of righteousness to be done by men. Or rather the righteous administration of Christ's government is meant, the scepter being an emblem of dominion and government (Gen. 49:10).
Notice here, that David calls Jesus God. The cry of every Christian should be "open my eyes Lord that I might see and understand". There can be only one King. His name is Jesus. He is the Eternal one. He is Alpha and Omega, the Beginning and the End. This scepter shows his rule is absolute.
Psalm 45:7 "Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows."
Therefore, God will only commit rule and authority over his Church to one who will rule justly. One who loves righteousness and hates iniquity. Messiah is alone perfect in righteousness, and therefore entitled to rule.
"And hatest wickedness": Which was manifest not only by his inveighing against it and dissuading from it, and by his severity exercised towards delinquents. But by suffering for it, and abolishing it, and by chastising his own people on account of it.
"Therefore God, thy God": Or "because God", thy God; who is the God of Christ. As Christ is man; who prepared and formed his human nature, supported it in suffering. And glorified it, and to whom Christ prayed, and whom he believed in, loved, and obeyed as such.
"Hath anointed thee with the oil of gladness above thy fellows": Who though he is called God (Psalm 45:6), and is truly so, yet was not anointed as such. But as man and Mediator, to the office of Prophet, Priest, and King. And not with material oil, but with the Holy Ghost, his gifts and graces (see Acts 10:38).
With the Lord there are absolutes. Some things are absolutely right, and others are absolutely wrong. Young people fail, because there are no absolutes. With the Lord, there is no middle ground. You are either on the side of right, or you are on the side of wrong. We are all seeking after righteousness. Not only does God love righteousness, but He hates evil. Jesus took on the form of flesh and was crucified. This act, not only established His righteousness, but purchased our righteousness for us as well. We Christians are clothed in His righteousness. He has put us in right standing with God through the shedding of His spotless blood. This gladness that He has above all others, is in the fact of the millions of souls He has saved with His precious blood. We are all glad, who have been redeemed, but His gladness exceeds ours because He purchased us for His bride. All believers in Christ are the bride of Christ.
Psalm 45:8 "All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, whereby they have made thee glad."
Ancient Semitic wedding customs celebrated the groom more than the bride. The guests eagerly awaited glimpse of his clothing and attendants. The grand march played for his arrival, not the bride's.
"Myrrh, and aloes, and cassia" were burial spices, similar to what the women took to the tomb on Easter Sunday morning, in order to wrap Jesus' body to preserve it. These same spices were present at the wedding.
There is a sweet smell in heaven. We know that in the tabernacle in the wilderness, the things that were totally given to God were a sweet smelling savor to Him. Jesus, the perfect Sacrifice for all time for everyone, continues to be that sweet smelling savor.
Psalm 45:9 "Kings' daughters [were] among thy honorable women: upon thy right hand did stand the queen in gold of Ophir."
"King's daughters ... honorable women ... the queen": This court picture could refer to royal female guests, but also included the other wives and concubines of the king-groom (compare the situation with Solomon (1 Kings 11:1). Such polygamy of course was prohibited by God's Word; unfortunately, it was still common among the kings of Israel.
"Gold of Ophir": Although its geographical location is not known, "Ophir" was well known as the location of the purest gold.
We read the parable of the 10 virgins in the gospels. These daughters, spoken of here, are the virgin bride. This is speaking of the church of the Lord Jesus Christ. All believers in Christ would be part of this. We are all King's daughters. The place of honor is on the Right hand of our groom the Lord Jesus Christ. Church, we are clothed in the white robe of righteousness, washed in the blood of the Lamb. All virgin brides wear white. Nothing is too good for the bride in the sight of the groom. Church, are we ready? Are we looking forward to the wedding? Do we actually adore the groom? Are we keeping ourselves spotless for Him?
Verses 10-15: "O daughter": The major emphasis of this portion is "Here comes the bride!" However, even in this section the focus still concentrates, according to ancient Near Eastern precedent, upon the royal groom.
Psalm 45:10 "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;"
The bride, who was not an Israelite, was supposed to leave ("forget"), her family to be joined with her husband, who was a king over God's people. In the same way, believers must forsake their attachment to earthly things to be joined with Christ (Luke 14:26-33).
Listen up church. Of the 10 virgins, only five were ready when the bridegroom came. We are to be ready, listening for the trumpet to blow and call us to the Lord. We must not be too attached to this world. There are many who will not be ready. We must not be involved with these world oriented people when He comes. He is coming for a church that is without spot or wrinkle. He will not share our affections. We must be totally loyal to Him. Our every thought should be of Him.
Psalm 45:11 "So shall the king greatly desire thy beauty: for he [is] thy Lord; and worship thou him."
So shalt thou be amiable in the eyes of thy husband, and truly acceptable and dear to him. Who, having purchased and betrothed thee to himself, justly requires thy whole heart, thy undivided love; and his affection. And the complacency which he will take in thee, will abundantly recompense thee for the loss of thy father's house.
"For he [is] thy Lord; and worship thou him": As he is thy husband, and also as he is thy King and God, he is thy Lord, and justly claims thy unlimited service and adoration. Not only submit to his government, but give him divine honors and worship him as God and Lord.
The church must not be disloyal. Worldly things have crept into the church. We must get rid of them immediately. We must be beautiful in the sight of the Lord. Everything in the church should be done by His example. The church should conduct worship services, not be a house of entertainment. The Church is the bride and we should worship and adore Him.
Psalm 45:12 "And the daughter of Tyre [shall be there] with a gift; [even] the rich among the people shall entreat thy favor."
Heathen nations shall be attracted to Christ and his Church, shall bring their offerings, and make submission, and humbly sue for favor. Tyre is taken as a type of heathen states and cities generally (compare Isa. 49:18-23; 56:6-8; 60:3-14).
"Even the rich among the people shall entreat thy favor": Either such as are rich, in a literal sense. Both among the inhabitants of Tyre, who were a very wealthy people (Isa. 23:8), and among other Gentiles. Especially in the latter day, when kings shall be the church's nursing fathers, and bow down to her (Isa. 49:23). Or such who are so in a spiritual sense, enriched by Christ with all spiritual blessings, and who are particularly rich in faith, and heirs of a kingdom. These shall "entreat the favor" of the queen the church. Not pray unto her, or worship her in a religious way. For God is only the object of such worship; but do those things by which they would show that they valued her friendship, and would gain her good will. As also acknowledge any former injury done her by them, and entreat her forgiveness. And particularly desire to have communion with her, and share in her prayers.
The church should give off such a beauty and holiness that everyone will desire to come and join in. The Light of the church should be a beacon to the lost of the world.
Psalm 45:13 "The king's daughter [is] all glorious within: her clothing [is] of wrought gold."
The "King's daughter" is the same with the "queen" (Psalm 45:9); the church. Who is the King's daughter, the daughter of the King of kings. Through adopting grace, by marriage to Christ the King's son, and by regeneration, or being born of God. And she is "all glorious within"; within doors, in the inner chamber of the King. Where being brought, she enjoys such communion with him as reflects a glory upon her. In his banqueting house, where his banner over her is love, and where her members enjoy fellowship with one another. And this in harmony, unity, and love; which make her look amiable, pleasant, beautiful and glorious. Or within the hearts of her members, through the internal graces of the Spirit wrought there. The work of grace is an inward work; it has its seat in the heart or spirit of man, and is a glorious one, in its author, original, and usefulness. It is the workmanship of the Spirit, and a curious piece it is. It is the image of Christ upon the soul, a partaking of the divine nature. It is pure and spotless; it is clear of all sin, there is no sin in it, nor any comes from it. It is the saints' suitableness for glory; it is the pledge, earnest, and beginning of it. It is "all glorious", and so are the persons that are the subjects of it, as born of God. There is nothing glorious in the old man, or corrupt nature. But in the new man, or work of grace upon the soul. Everything is glorious, and it will issue in eternal glory and happiness. Or all glorified within; like any house or building, to which the church is sometimes compared, particularly the tabernacle or temple. Which were glorious with inside being greatly adorned, and having many glorious things therein. As the church is with the graces of the spirit, and with the word and ordinances, and the presence of God in them.
"Her clothing is of wrought gold": This is different from internal grace, which is sometimes spoken of as a clothing (1 Peter 5:5). Since that is designed in the preceding clause; and yet this does not intend the outward conversation garments of the saints. Which, though ornamental, are not so glorious as to be said to be of wrought gold. And yet not the robes of immortality and glory are meant. But the robe of Christ's righteousness, which he has wrought out for his church. The Father imputes unto her, and bestows upon her, and faith receives at his hand, and puts it on as a clothing, to appear in before God. And this may be said to be "of wrought gold"; because rich and valuable, splendid and glorious, substantial and durable.
The church "King's daughter", must be beautiful within. This means that the Spirit of the Living God is within the church. Gold means the purity of God. You can easily see then, that she is clothed in the purity of God, her robe of righteousness. Church, are we pure from within as this says? And are we clothed in God's righteousness?
Psalm 45:14 "She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee."
He alludes to the custom of conducting the bride to the bridegroom's house.
"In raiment of needlework": The image of God, the divine nature, the robe of righteousness, the garment of salvation.
"The virgins her companions that follow her shall be brought unto thee": (compare verse 9). A virgin train follows the bride as she is led to the palace of the bridegroom, for a royal bride necessarily had her attendants. These symbolize the Gentile converts that should attach themselves to the original Church, and follow that Church into Christ's presence.
This describes a beautiful church, full of good works "needlework". We see that there shall be those who come with the bride who are those who love God, and have been active in helping in His work on this earth. All this is really saying is that, there is more than one denomination in heaven at the wedding.
Psalm 45:15 "With gladness and rejoicing shall they be brought: they shall enter into the king's palace."
With joy unspeakable, and full of glory in themselves, because of what they shall be delivered from. From all outward troubles and afflictions; from all inward distresses, darkness, doubts, and fears; from sin, Satan, and all spiritual enemies. And because of what they shall enjoy, communion with God, angels and saints. The vision of God in Christ, conformity to him, perfect knowledge, complete holiness and happiness, and a glory both upon their souls and bodies. They shall also be brought with the joy of Christ's faithful minister, who will rejoice in that day that they have not run nor labored in vain. And with the joy of all the holy angels; and with the joy of Christ the King himself, who always rejoiced in them and over them. Yea, with the rejoicing of Father, Son, and Spirit. The Father will rejoice to see those brought in whom he has loved with an everlasting love. Those chosen in Christ, given to him, and whom he sent his Son to redeem. The Son of God will rejoice to see those presented to him whom he has loved and betrothed to himself. Who are the purchase of his blood, and the travail of his soul. Who are his jewels, treasure and portion. And the Holy Spirit will rejoice to see those brought to glory whom he has been the convincer, comforter, and sealer of. Whom he has been at work upon, and has wrought them up for this selfsame thing.
"They shall enter into the King's palace": Into heaven, the palace of the King Messiah, the King of kings and King of saints. Where are mansions preparing for them, suitable to their high birth and character. As the daughters of a king; and where they shall enter, not merely to see it and go out again, but to dwell in it with their Lord, Head, and Husband, for evermore. And that as in their own palace, upon the foot of their relation to Christ, interest in him, right and suitableness by him.
This is the glorious homecoming of all those redeemed from this earth. There will be joy unspeakable at this glorious going home day.
Psalm 45:16 "Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth."
In conclusion, the psalmist once more addresses the bridegroom. "Instead of thy fathers" according to the flesh. The princes of the royal house of David "thou shalt have children" sons and still more conspicuous, apostles, martyrs, confessors, a glorious and goodly company. The loyal and joyful poet now speaks of the blessings of anticipated children from this union.
"Whom thou mayest make princes in all the earth": That they enjoyed but a small part of their father's dominions, but this was fully accomplished in Christ. Who, instead of his fathers of the Jewish nation, had a numerous posterity of Christians of all the nations of the earth. Which here and elsewhere are called princes and kings, because of their great power with God and with men.
This is speaking of the seed of Abraham.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Psalm 45:17 "I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever."
These are the words of the psalmist, spoken to the King Messiah, declaring what he would do with respect to him. Cause his name, that is, not any particular name or title of his, but rather his Gospel, the good matter he had edited concerning him. Or he himself to be remembered, desired, loved, thought of, called upon, and praised in all succeeding generations. And which he did by penning of this psalm, which has been the occasion of the remembrance of Christ's name in all ages, to the present time. And of its being remembered by us now, and the same use it will have in time to come (see 2 Peter 1:13).
"Therefore shall the people praise thee for ever and ever": Because of the excellences of his person; and particularly because of his greatness and glory as a King. As well as for all mercies, temporal and spiritual, they have from him. And this is but just, fitting, and lovely, and is and will be their employment, as long as they live in this world, and to all eternity. This must be understood not of all people, but of God's chosen and covenant people. Those that are given to Christ to be his people, and whom he has redeemed and purified to himself, a peculiar people. And particularly his people among the Gentiles. And so the Targum interprets it of such that are proselytes.
This name that is to be remembered forever is the name of the One we call Jesus. Praise will continually flow from the mouths of those who have been redeemed. We cannot repay this wonderful gift of eternal life, but we can praise the name of the One who gave it to us.
Psalm 45 Questions
To the chief Musician for the sons of Korah, A Song upon Alamoth.
Psalm 46: This psalm expresses thanks for the deliverance of Jerusalem, "the city of God" (verse 4). It contains three key ideas. First, God is a place of security when all else is insecure (verses 1-3). Second, God protects His city, giving its people assurance and comfort (verses 4-7). Third, all men are called upon to consider God's works and submit to His authority (verses 8-11).
Verses 1-11: Psalm 46 was the scriptural catalyst for Martin Luther's great hymn, "A Mighty Fortress Is Our God". This psalm also launches a trilogy of psalms (i.e., 46, 47, 48); they are all songs of triumph. Furthermore, it has also been grouped among the so-called "songs of Zion" (compare Psalms 48, 76, 84, 87, 122). Psalm 46 extols the adequacy of God in facing threats from nature and the nations. God indeed protects (compare verses 1, 7, 11); His people upon the earth (compare 2, 6, 8, 9, 10). The major burden of Psalm 46 is that God provides stability for His people who live in two exceedingly unstable environments.
"Title": The new element in this title is "Alamoth". The early Greek translation (LXX), interprets this technical term as "hidden things". However, the Hebrew word normally has to do with "girls" or "young maidens". Consequently, the most likely conjecture about this phrase is that it is a technical musical notation, possibly indicating a song which was to be sung with female voices at a higher range.
Psalm 46:1 "God [is] our refuge and strength, a very present help in trouble."
That is, Christ, who is God as well as man, is the "refuge" for souls to fly unto for safety. As for sensible sinners, in a view of danger, wrath, and misery, so for saints, in every time of distress. Typified by the cities of refuge, under the legal dispensation (See note on Psalm 9:9). And he it is from whom they have all their spiritual strength, and every renewal and supply of it. To exercise grace, perform duties, withstand enemies, bear the cross patiently, show a fortitude of mind under the sorest distresses, and hold on and out unto the end. In short, he is the strength of their hearts, under the greatest trials of their lives, amidst the greatest dangers. And of their salvation, notwithstanding all their enemies.
"A very present help in trouble": Whether inward or outward, of soul or body. The Lord helps his people under it to bear it, and he helps them out of it in the most proper and seasonable time. They are poor helpless creatures in themselves; nor can any other help them but the Lord, who made heaven and earth. And he helps presently, speedily, and effectually. In the Hebrew text it is, "he is found an exceeding help in trouble"; in all kind of trouble that the saints come into, the Lord has been found, by experience, to be an exceeding great helper of them. Moreover, he is easily and always available to come to and found by them for their help.
Others may boast of their great armies and their weapons of war, but our strength and help if we are Christians, is the Lord. In our world now, there are enough atomic bombs to destroy the world as we know it. We cannot depend on these bombs for protection. If one person ever pushes the button to the first atomic bomb, there will be many that will follow. There is no security in this world, or in the things of this world. God alone can help us.
Verses 2-3: The psalmist says that even if all these things happen, God is there still!
Psalm 46:2 "Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;"
"Though the earth be removed": I.e., "When earth changes and when mountains move (or), shake (or), totter (or), move ..." (compare the language of Isa. 24:19-20; 54:10; Haggai 2:6). These are poetic allusions to earthquakes. Since "the earth" and "mountains" are regarded by men as symbols of stability when they "dance" great terror normally ensues. But when the most stable becomes unstable, there should be "no fear" because of the transcendent stability of God.
There is enough total fire power in the world today to do this very thing. In tests that have been done of one bomb, islands have disappeared. You see, this earth that we dwell in is very unstable. I will not fear, because I will look up and rejoice for my redemption draweth nigh. The world's people today do fear, as the following Scripture tells us.
Luke 21:26 "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken."
Psalm 46:3 "[Though] the waters thereof roar [and] be troubled, [though] the mountains shake with the swelling thereof. Selah."
"Though the waters thereof roar": This is an illustration of powerfully surging and potentially destructive floods of waters. These will not erode God's protective fortifications.
We know that this too, can happen and will happen during the wrath of God. Selah, in the verse above is saying, take a moment and think on these things. Fear is not for the Christian. We have hope and the world does not. We know that when all of this begins, there will be an earthquake that will be felt all over the earth. Of course, all of this uproar of the earth will cause the waters to swell as well. What a wonderful time to be somewhere else other than on this earth.
Psalm 46:4 "[There is] a river, the streams whereof shall make glad the city of God, the holy [place] of the tabernacles of the most High."
"There is a river, the streams whereof": These words about refreshing waters contrast with those about the threatening torrents of verse 3. Compare the garden of paradise concept often mentioned in ancient Near Eastern literature, but most importantly, compare the biblical revelation, noting especially the "bookends" (of Gen. 2:10 and Rev. 22:1-2).
"The city of God": These words in their present setting refer to Jerusalem, God's chosen earthly residence (compare Psalm 48:1-2; Isa. 60:14).
There is a river that brings great peace to the Christian. It is the river of the Spirit of God. This is speaking of the river that brings perfect peace to the church of God. This is that water spoken of by Jesus to the woman at the well. This city of God is the habitation of God. Each true Christian is the dwelling place of the Holy Spirit of God.
Revelation 21:3 "And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God."
Verses 5-6: "She shall not be moved": These verses pick up some of the key terms about moving, slipping, tottering, sliding, and roaring from verses 1-3; however, here, because of the presence of God, the forces of nature and the nations are no longer a threat to the people of God who dwell with Him.
Psalm 46:5 "God [is] in the midst of her; she shall not be moved: God shall help her, [and that] right early."
The church and people of God. Not merely by his essence, power, and providence, as he is in the midst of the world. But by his gracious presence, and which always continues, though not always perceived. And is a sufficient antidote against all fear of men and devils.
"She shall not be moved": Though the earth may. And when it is (Psalm 46:2), neither from the heart of God, on which his people are set as a seal; nor from the hands of Christ, from whence they can never be plucked. Nor from the covenant of grace, which is immovable. Nor off of the rock Christ, on which they are built. Nor from the state of grace, of justification, adoption, and sanctification, in which they stand. Nor out of the world, by all the cunning and power of antichrist.
"God shall help her, and that right early": Or "when the morning looks out". When it is night with the church, it is the hour and power of darkness with the enemies of it. And this is the time of the reign of antichrist, whose kingdom is a kingdom of darkness. But the "morning cometh, and also the night"; the former being about to break forth, and the latter to be at an end. Yea, at eventide it shall be light: and the Lord will be a suitable, seasonable, and timely help to his people. Always when need requires, for though weeping endures the night, joy comes in the morning.
The her in this verse, is the church of the Lord Jesus Christ. God dwells in the Christian, so she cannot be moved. Right early would mean at the breaking of day. The world may be falling down around her, but the church will not fall. The church in this sense, is not a building, but the Christians.
Psalm 46:6 "The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted."
As they did at Christ's first coming, against him, his Gospel, and people. And which continued during the three first centuries; and then the Pagan kingdoms belonging to the Roman empire were removed. Since then another sort of Heathens, the Papists, have raged, in violent persecutions and bloodshed of the saints and martyrs of Jesus, and will rage again. About and at the downfall of Babylon (see Rev. 11:18).
"The kingdoms were moved": Either from their Pagan or Papal religion, and became subject to Christ. So it was at the downfall of Rome Pagan. And so, it will be at the downfall of Rome Papal; when the kings of the earth shall hate the whore, make her desolate, and burn her flesh with fire. Or they shall be destroyed; that is, those that shall be gathered together in Armageddon, to make war with the Lamb (see Rev. 16:14).
"He uttered his voice, the earth melted": Like wax, as the inhabitants of the earth do at the voice of his thunder, and as antichrist will at the breath of his mouth. And all within the Romish jurisdiction, signified by "the earth", as it often is in the book of the Revelation. When the voice of the mighty angel shall be heard, "Babylon is fallen, is fallen" (Rev. 18:1).
The heathen raged is speaking of the world gone mad. The kingdoms being moved has to do with the rulers of this world being over thrown. All of the turmoil that you could imagine in your heart would not be as bad as this is saying here. In our day, the middle East crisis could blow up into just such a mess. Notice though, that all the powers in the world are no comparison to God uttering His voice. The earth melting just means that the power of the voice of God settled this whole thing. Perhaps it means also, that those things which could be burned up were. The world and everything and everyone in it, are in the control of God. We are but putty in His hands.
Psalm 46:7 "The LORD of hosts [is] with us; the God of Jacob [is] our refuge. Selah."
"The LORD of hosts is with us": The precious personal presence (compare "God with us" in Isa. 7:14; 8:8, 10), of the Divine Warrior (compare "LORD of hosts" or "armies", e.g., Psalms 24:10; 48:8; 59:5), secures the safety of His people.
The church is in the hands of God. In our study in Revelation, we saw that the candlestick was in the church. Jesus' Light is with us, those of us which are His church, He is our refuge. We are in Him, and He in us.
1 John 3:24 " And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us."
Our refuge "safe place", is in Him. Again, we see Selah. Pause and think on these things.
Psalm 46:8 " Come, behold the works of the LORD, what desolations he hath made in the earth."
Personal circumstances never exceed God's power and faithfulness. Remembering the specifics of how God has provided in the past fosters courage for the future.
"Desolations": This word not only characterizes God's past exploits but it is also employed in various "Day of the Lord" contexts (e.g., Isa. 13:9; Hosea 5:9; Zeph. 2:15).
We know of the utter destruction God brought on Sodom and Gomorrah. This will be just such a destruction, but even more widespread. This verse is about the time when the wrath of God is poured out upon the earth. This is the time when the water turns to wormwood, and one third of the trees are burned up, and all the other destructions that go with that. Praise God that we will not be part of the destruction, but will be beholding the destruction.
Psalm 46:9 "He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire."
As at the birth of Christ, the Prince of peace. In the times of Augustus Caesar, when there was a general peace in the world, though it did not last long. And in the times of Constantine, signified by silence in heaven for half an hour (Rev. 8:1). When for a while there was a cessation from wars and persecution; and as will be in the latter day, and which is here chiefly designed. When nations shall learn war no more, and Christ's kingdom will take place. Of which and its peace there shall be no end (Isa. 2:4). The consideration of which may serve to relieve distressed minds under terrible apprehensions of present troubles and public calamities.
"He breaketh the bow, and cutteth the spear in sunder": He burneth the chariot in the fire; that is, "chariots", or "carts" or "wagons", in which, as Aben Ezra observes, arms and provisions were carried for the use of soldiers. The Targum renders it "round shields": and the destroying of all these military weapons and carriages is a token of peace. And of war's being caused to cease, there being no more use for them. With this compare (Ezek. 39:8). It was usual to burn the armament of enemies taken in war.
The war we have been reading about is the war that ends all wars. Jesus is the King of Peace. He brings peace to the world. We saw in the previous verse; how great the voice of God is. He speaks, and peace comes. There will be no more weapons. God destroys them all. There will be a time of peace, such as the world has never known.
Psalm 46:10 "Be still, and know that I [am] God: I will be exalted among the heathen, I will be exalted in the earth."
When God cannot be found in the midst of the frenzy, silence and stillness are needed to hear Him, so that His children may "know" He is present and has a plan for the future.
"Be still, and know that I am God": These twin commands to not panic and to recognize His sovereignty are probably directed to both His nation for comfort and all other nations for warning.
This is not a request, but a command. There will be no question that this is God. Sometimes God does not want us helping Him. He wants us to be still. and know that He is God. Jesus will reign with a rod of iron for a thousand years on this earth. We will serve Jesus as His helpers over the heathen.
Psalm 46:11 "The LORD of hosts [is] with us; the God of Jacob [is] our refuge. Selah."
"The LORD of hosts" in the Hebrew means "the Lord of Sabbath, the lord of the angels, the Lord of the hosts of heaven". There is not just one angel present; the Lord of all the angels is "with us"! The word Emmanuel comes from the root of the words "with us" (Isa. 7:14; Matt. 1:23).
Christians throughout the world should shout praises of this fact. He is our refuge "hiding place". The Lord is with us. The God of Jacob is the Lord. The Lord is with us now, and will continue to be with us for all of eternity.
Psalm 46 Questions
To the chief Musician, A Psalm for the sons of Korah.
Psalm 47: One of the six psalms of the divine kingdom, the psalm celebrates the Lord's kingship over all the earth (verse 9). It begins with a universal call to praise Israel's God (verse 1). This is reinforced with reasons: He is an awe-inspiring God (verse 2), He redeemed Israel and settled them in their land (verses 3-4), and He presently is ruling in Israel. A second call renews the need for praise (verse 6). It is likewise reinforced with a reason: the revelation that His kingship is destined to be universal (verses 7-9). These last verses speak prophetically of the time when the Lord Jesus will reign on the earth.
Verses 1-9: The main concepts of Psalm 47 develop around key words and phrases, e.g., "peoples" and "nations" (verses 1, 3, 8, 9); "earth" and "all the earth" (verses 2, 7, 9); and "king" or "reigning as king" (verses 2, 6, 7, 8). The major message of this psalm is that God is the unique Sovereign over all. Structurally, there are two choruses of worship in this Psalm 47, which celebrate this universal kingship of the Lord God Most High.
Psalm 47:1 "O clap your hands, all ye people; shout unto God with the voice of triumph."
Here is figured Christ to whom all his should give willing obedience, and who would show himself terrible to the wicked. Meaning the Gentiles more especially (see Psalm 117:1), compared with (Rom. 15:9). Who had reason to rejoice and be glad, since the ascended Lord and King here spoken of was given to be their Savior. Was the propitiation for their sins, and had given himself a ransom price for them. And now the Gospel was preached among them, by an order from him after his resurrection. And upon his ascension gifts were bestowed on his apostles, qualifying them for it. When many of them were converted by it, and were made partakers of the same grace and privileges with the Jews that believed in Christ, and were formed into Gospel churches. Wherefore they are called upon to declare their joy and gladness by "clapping their hands"; which is a gesture expressive of exultation and joy (see Psalm 98:8, Nah. 3:19). It was used at the unction and coronation of a king (2 Kings 11:12). And so very proper to be used on occasion of the Messiah being made or declared Lord and Christ, as he was at his ascension (Acts 2:36).
"All ye people": The call to worship is universal.
"Shout unto God with the voice of triumph": As when triumphs are made on account of victories obtained, which was now the case. Christ having conquered sin, Satan, and the world, by his sufferings and death. And having spoiled principalities and powers, made a show of them, openly triumphing over them, when he ascended on high, and led captivity captive. And he having sent his apostles into the Gentile world with his Gospel, they were caused to triumph in him wherever they came. And now these external actions of clapping hands, and shouting with the voice, are expressive of inward spiritual joy. Which those among the people who were conquered by the grace of God, and had a sight of their ascended Lord and Savior, were filled with. And who are exhorted to express it in this manner, unto God: not to angels, nor to men, no, not to ministers, who brought the joyful tidings to them. But to God, either to God the Father, for all their temporal and spiritual blessings; especially for the unspeakable gift of his Son, to suffer and die for them: or to the Son of God, God manifest in the flesh (John 1:14). God that was gone up with a shout (Psalm 47:5); and was now at the right hand of God, crowned with glory and honor. Who, by the sufferings of death, had obtained eternal redemption for them.
The battle is over. The victory is won. To clap the hands shows extreme joy. Notice, that this is not just a few that are to clap, but all the people of the world. To shout is to rejoice with great enthusiasm. Jesus will rule over all the earth and all people. Those of us who have decided to make Jesus our Lord as well as our Savior now, will be ahead of those who must submit to His rule by force. We of our own free will have submitted to the will of the Lord now. This is enough to make the most stayed person begin to shout.
Psalm 47:2 "For the LORD most high [is] terrible; [he is] a great King over all the earth."
Yahweh, the "Most High" God; that is, who is exalted above all other beings (compare Exodus 18:11; 1 Chron. 16:25; Psalms 96:4; 95:3; 2 Chron. 2:5).
"Is terrible": Literally, is to be feared; that is, reverenced and adored. There is an idea in the words "terrible" and "terror" which is not contained in the original, as if there were something harsh, severe, stern, in his character. The word in the original does not go beyond the notion of inspiring reverence or awe, and is the common word by which the worship of God is designated in the Scriptures. The meaning is, that he is worthy of profound reverence or adoration.
"He is a great King over all the earth": As he must be, since he is the great God and our Savior; and is King of kings, and Lord of lords. He is now King of Zion, and head over all things to the church. And before long the kingdoms of this world will become his, and he will take to himself his great power and reign. And shall be King over all the earth openly and visibly. He shall be one, and his name One (Zech. 14:9). Which is another reason for joy and gladness among the people.
This whole chapter is about the 1000 year reign of Jesus Christ on the Earth as Lord of lords and King of kings. This rule will not be like the meek and mild Jesus that was here to save the world. He will rule with a rod of iron.
Revelation 2:27 "And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father."
His rule is absolute dominion over all the people of the earth.
Psalm 47:3 "He shall subdue the people under us, and the nations under our feet."
"He shall subdue": An axiomatic truth about the past, present, and future.
We shall rule with Him as His subordinates. He is King and we Christians will rule and reign with Him.
Revelation 20:6 "Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years." We did not win the battle, the Lord did. He places us in a position of authority over the heathen.
Psalm 47:4 "He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah."
"He shall choose": Again, "He shall choose" serves as a timeless truth. Compare the election of Israel in (Deut. 7:6; Psalm 135:4). On the land of promise as "inheritance", compare (Deut. 32:8-9; Psalm 105:11). See notes (of Eph. 1:4; 1 Peter 1:2), for a discussion of the doctrine of divine election.
"The excellency of Jacob whom he loved": The "glory" or "pride" of Jacob also refers to the land of Canaan (compare the term illustratively in Isa. 13:19; then in Isa. 60:15; Nahum 2:2). "Whom he loved" is a signal terminology for God's special, elective, covenantal "love" (compare e.g., Mal. 1:2). This special focus on God's covenant with Israel does not negate the bigger picture involving blessing to all nations sketched out in the original Abrahamic Covenant of (Gen. 12:1-3).
We will not rule wherever we choose. He will choose the place for each of us. I do not desire to choose for myself. I have previously made Jesus my Lord and His will is my will. I do not want to choose. I want Him to choose for me, and then tell me where He wants me to be. It is inheritance enough to be with Him. We know that just as God gave Israel the Promised Land, He will give us our inheritance and the place that is best for us. He loved physical Israel, but He also loves spiritual Israel who came to Him by choice and not by birthright. We should stop and think on these things.
Verses 5-9: The root word for "gone up" is translated (in verse 9), as "exalted". The people of God will shout in triumph on the day when the rightful "King of all the earth" reigns (68:24-25; 1 Chron. 16:31).
Psalm 47:5 "God is gone up with a shout, the LORD with the sound of a trumpet."
"God is gone up with a shout": The imagery likely refers to God's presence, after having gone into battle with His people, now ascending victoriously to His immanent "residence on Mt. Zion and to His transcendent residence in heaven. This procession with the Ark of God was accompanied by great shouts and blasts of celebration in (verses 5 and 6).
This is Jesus who goes up with a shout.
Matthew 24:31 "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other."
The voice of the Lord and the sound of the silver trumpet of redemption are very close to the same. They are very hard to separate.
1 Thessalonians 4:16 "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:"
We do not know the exact events, but praise God! He knows. I trust Him completely, and I know in my heart that the return of the Lord Jesus to heaven had to be shouted about by the angels. God (in verse 5 above), is Jehovah. He is Jehovah, Lord God Almighty.
Psalm 47:6 "Sing praises to God, sing praises: sing praises unto our King, sing praises."
That is gone up with a shout, Christ Jesus, our ascended Lord and King. As the apostles did at the time of his ascension (Luke 24:52).
"Sing praises; sing praises unto our King, sing praises": Who was then made Lord and Christ, declared King of saints, and crowned with glory and honor. The repetition of the phrase sing praises denotes frequency, constancy, fervency, and great devotion in the performance of this service. And that the ascension of Christ, the occasion of it, is of the greatest moment and importance, and requires it to be performed in such a manner.
The type of song here, would be a song of adoration. From the four praises above, I would believe this to be universal, since four means universal. Then this would be sung all over the world, and not just once, but over and over.
Psalm 47:7 "For God [is] the King of all the earth: sing ye praises with understanding."
He is not just God of the Jews, but of all mankind. The praises with understanding would be singing of His truth, and His love, and His majesty, and all the wonderful truths in the Bible.
Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
His rule is universal and forever.
Psalm 47:8 "God reigneth over the heathen: God sitteth upon the throne of his holiness."
He reigned over Israel under the former dispensation, and now he reigns over the Gentiles under the Gospel dispensation. As appears by the numerous instances of conversion among them in the first ages of Christianity. And by the many churches that were planted by the means of the apostles. And by the destruction of the Roman Pagan empire under the sixth seal (Rev. 6:12). And which will still more appear by the destruction of Rome Papal, when all the Heathens shall perish out of the land. And by the fullness and forces of the Gentiles being brought into a submission to him. All which are reasons to sing praises to him.
"God sitteth upon the throne of his holiness": Or his holy throne, which is heaven; on the right hand of the throne of the Majesty in the heavens; on his Father's throne. Having done his work on earth he is received up into heaven, and is set down on a throne at the right hand of God, an honor which none of the angels have. He has ceased from his work and entered into his rest, and sits and sees of the travail of his soul. All which is matter of joy to his people, and a reason why they should sing praises. And the rather, since they are set down with him in heavenly places.
Not only will He reign during the 1000 years upon the earth, but He actually reigns now. The heathen does not know at this time, that God rules over all. Jesus is even now seated at the right hand of the Father in heaven. He will sit on His throne in full view of everyone when this verse comes to fulfillment. Sometimes people who sit on thrones on the earth, are not honest and upright. In fact, sometimes they are down-right unholy. The throne that the Lord sits upon is holy in every way. It is based on truth and righteousness.
Psalm 47:9 "The princes of the people are gathered together, [even] the people of the God of Abraham: for the shields of the earth [belong] unto God: he is greatly exalted."
"The shields of the earth" This imagery stands parallel with "the princes of the people". Illustratively, there may be a loose analogy to God's sovereignly appointed human governors (compare Rom. 13:1-7) as protectors for the masses.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
We Christians are the people of the God of Abraham. We like Abraham, had faith and it was counted unto us for righteousness. All of the Christians in the world will be gathered together, when we are resurrected from the earth. All of us will shout praises to Him. We all get our strength and power from Jesus who is our protector.
Psalm 47 Questions
A Song [and] Psalm for the sons of Korah.
Psalm 48: A good example of the Songs of Zion, the psalm describes the glory of the city of Jerusalem which has been delivered by God from her enemies. The city of God is praised (verse 1-3), and her attackers are defeated (verses 4-8). Therefore, her people praise the Lord for His loving-kindness (verses 9-14).
Verses 1-14: In Psalm 48 it often appears that Zion itself is the object of praise. While referring to Zion, this hymn of confidence (compare Psalms 46, 47), contains several checks and balances showing that it is ultimately God, who dwells in Zion, who is to be praised. Therefore, this perspective must be kept in mind as the lines of Psalm 48 flow back and forth with respective emphases on the city and the great God of that city. This psalm, sung with orchestral accompaniment, therefore contrast two different responses to the God of Zion and the Zion of God.
III. The Praise-Response of the People of God (48:8-14).
Psalm 48:1 "Great [is] the LORD, and greatly to be praised in the city of our God, [in] the mountain of his holiness."
The same that in the foregoing psalm is said to be gone, up to heaven with a shout, to sit on the throne of his holiness, to reign over the Heathen, and to be King over all the earth. Who is great, and the Son of the Highest; the great God and our Savior. Great in his person as God-man, God manifest in the flesh, his Father's fellow and equal. And in the perfections of his nature, being of great power, and of great wisdom, and of great faithfulness, and of strict holiness and justice. And of wonderful grace and goodness; great in his works of creation and providence. In his miraculous operations when on earth, and in the work of man's redemption and salvation. Great is he in all his offices, a great Prophet risen in Israel, a great High Priest over the house of God, a Savior, and a great one, and the great Shepherd of the sheep.
"And greatly to be praised": Worthy to be praised. In his own nature, he is worthy of adoration. In interposing to save the city from its foes, he has shown that he is worthy of exalted praise.
"In the city of our God": Jerusalem. In the city which he has chosen for his abode, and where his worship is celebrated (see the notes at Psalm 46:4). This praise was especially appropriate there.
(a) Because it was a place set apart for his worship; and
(b) Because he had now interposed to save it from threatened ruin.
"In the mountain of his holiness": As Mount Zion is called on account of the temple built upon it, and the worship of God in it. And a fit emblem it was of the church of Christ, which, as that is, is chosen and loved of God. And is his habitation, is impregnable and immovable, and consists of persons sanctified by God the Father, in the Son, and through the Spirit.
This Psalm is sung in our churches now. There is no question in my mind that God is great. We could look up all the adjectives for greatness in all the world, and yet they still would not be able to tell of the greatness of the Lord. I could begin praising Him because He saved me. To go back to the beginning, I would have to praise Him for making the heavens and the earth, and all the things in it. Then I would have to thank Him for creating me, and allowing me to live in His created world. You see, there would be no end to the things that I should praise Him for. Where should we praise Him? Everywhere. Even to look at all the beauties of nature could cause me to burst out in praise.
Psalm 48:2 "Beautiful for situation, the joy of the whole earth, [is] mount Zion, [on] the sides of the north, the city of the great King."
"The joy of the whole earth" (compare the judgment context of Lam. 2:15).
"The north": "North" is an interpretive translation of a word term that occurs as a Semitic place name, i.e., "Zaphon". In Canaanite mythology Zaphon was an ancient Near Eastern equivalent to Mt. Olympus, the dwelling place of pagan gods. If this was the psalmist's intention in Psalm 48:2, the reference becomes a polemical description of the Lord; He is not only King of kings but also is God of all so-called gods.
"The city of the great King" (compare (Psalm 47:2 and Matt. 5:34-35). God Himself has always been the King of kings.
Zion and the city of the great King, symbolize the church of the Lord Jesus Christ. There is a literal Zion however, and it is in Jerusalem, the great city of God. This, like most Scripture, is possibly literal, as well as spiritual. Jerusalem is a very special city. Those who have been blessed to have seen it know of its magnificence. As far as God is concerned, it is the center of the earth. Everything measures from Jerusalem in the Bible.
Psalm 48:3 "God is known in her palaces for a refuge."
"God ... in her palaces": Better, "God is in her (Zion's), citadels, or fortresses". The context points to the military connotation of this word.
The wonderful thing to me, is that I can call Him my God. God is our refuge "hiding place". These are the palaces that God has provided for His own.
Verses 4-7: This dramatic, poetic rapid-fire, historical rehearsal of events chronicles some serious threat to Jerusalem from a hostile coalition of forces. They had come arrogantly to destroy Jerusalem, the Zion of God; but the God of Zion surprisingly and powerfully devastated them.
Psalm 48:4 "For, lo, the kings were assembled, they passed by together."
As the princes of the Philistines to seek for David, when in the strong hold of Zion (2 Sam. 5:17). As the Ethiopians in the time of Asa (2 Chron. 14:9). And the Moabites and Ammonites in the times of Jehoshaphat (2 Chron. 20:1). And the kings of Syria and Israel in the times of Ahaz (Isa. 7:1). And Sennacherib with his princes, who, in his esteem, were kings, in the times of Hezekiah (2 Kings 18:17). Which are instances of the kings, of the nations' gathering together against Zion, the city of Jerusalem, and people of the Jews, who were typical of the church of Christ. And that without success, and to their own confusion and destruction. Though this seems to refer to the latter day of the Gospel dispensation, when all the kings of the earth, Pagan, Papal, and Mahometan (meaning belonging or relating to, either Muhammad or the religion, doctrines, institutions and practices that he established). They will be gathered together at the instigation of Satan, to the battle of the great day of the Lord God Almighty, in a place called Armageddon. Where they will be defeated by Christ the King of kings (Rev. 16:13). Jarchi and Kimchi interpret the passage of Gog and Magog gathering together to fight against Jerusalem, with which compare (Rev. 20:8).
"They passed by together": Either to the battle, as Jarchi explains it. Or they passed by Jerusalem, the city of our God, the church, without entering into it, or doing it any harm.
It appears that this was earthly kings, that come and go. We also know that the kings of this earth are for but a while. They are not to be compared with the King (Jesus Christ), of all the earth.
Psalm 48:5 "They saw [it, and] so they marveled; they were troubled, [and] hasted away."
Either the city or the power of God, as Aben Ezra; or as Jarchi. God himself going forth to fight against the nations. This refers to the power Christ will take to himself, and show forth, by reigning in his church, and protecting it. Which will not only be visible to the saints, but to the nations of the world. And to the brightness of Christ's coming in his spiritual reign, with the way of which antichrist will be destroyed (Rev. 11:17). And to the glorious state of the church, signified by the rising of the two witnesses, and their standing on their feet, and ascending to heaven, which will be seen by their enemies (Rev. 11:11). And to the destruction of Rome, the smoke of whose burning, the kings of the earth, that have committed fornication with her, will see and lament (Rev. 18:8).
"And so their marveled": At the glory of the church, the security of it, the power of Christ in it and over it, and at the destruction of mystical Babylon (see Isa. 52:14).
"They were troubled": As Herod and all Jerusalem were, upon hearing of the birth of Christ (Matt. 2:3). So these kings will be, upon seeing the coming and power of Christ in the latter day, the invincibleness of his church, and their own immediate and utter ruin. This will be the time or the howling of the shepherds, both civil and ecclesiastical, when all hands will be faint, and every man's heart will melt (Zech. 11:2).
"And hasted away": Fled for fear of the great King at the head of his armies, in the defense of his church and people. And as the kings of the earth also at the destruction of Rome will flee and stand afar off, for fear of her torment (Rev. 18:10).
These worldly people have come and seen, and they realize that they are not living up to these standards, and they haste away. It is so strange, but many times we realize our shortcomings when we see those who are living for God.
Psalm 48:6 "Fear took hold upon them there, [and] pain, as of a woman in travail."
That is, either when they came up to the city, and passed by it, and saw what they did. Or, as Kimchi observes, in the place where they thought to have made a great slaughter; that is, in Armageddon (Rev. 16:16). So, upon the slaughter of the seven thousand names of men, or men of name and renown, such as the kings here assembled, the remnant will be frightened (Rev. 11:13).
"And pain, as of a woman in travail": This figure is made use of elsewhere, when the destruction of Babylon and the coming of Christ are spoken of (see Isa. 13:8).
The fear that overcame them was fear of being found out. The world has no one to look to for encouragement. They fear the things that might come upon them. This type of fear is more like terror. The following Scripture is a very good example of that type of fear.
Luke 21:26 "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken."
This pain they felt was pain of guilt.
Psalm 48:7 "Thou breakest the ships of Tarshish with an east wind."
"The ships of Tarshish": A notable Mediterranean port of uncertain location (compare Jonah 1:3), possibly Spain.
"Tarshish", also mentioned in the Book of Jonah (1:3; 4:2; Isa. 66:19), could be Tartessus in southwest Spain (see note on 72:8-11). The place was reputed in biblical times for its fleet (Isa. 23:14; 60:9; Ezek. 27:25). The ability to wreck a great fleet with the "wind" was a demonstration of God's power.
Psalm 48:8 "As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah."
The predictions of the prophets have been verified by the events. Or, we have had late and fresh experience of such wonderful works of God, as before we only heard of by the report of our fathers.
"In the city of the Lord of hosts": Of the hosts of heaven and earth, of all armies above and below; and therefore the church must be safe under his protection.
"In the city of our God": The covenant God of his people. Wherefore, as the former title declares his power, this shows his love and affection, and both together secure the happiness of the saints. Wherefore it follows,
"God will establish it for ever": Not only particular believers, of which the church consists, are established on the foundation, Christ; but the church itself is built on him, the Rock against which the gates of hell cannot prevail.
Psalm 48:9 "We have thought of thy lovingkindness, O God, in the midst of thy temple."
We have reflected on, or meditated on. The word used here literally means "to compare, or to liken." And this idea is perhaps always implied when it is used in the sense of thinking on, or meditating on. Perhaps the meaning here is, that they had "compared" in their own minds what they had heard from their fathers with what they had now seen. They had called all these things up to their remembrance, and had compared the one with the other.
"In the midst of thy temple": See the notes at (Psalm 5:7). The allusion here most probably is to the "temple," properly so called, as these transactions are supposed to have occurred after the building of the temple by Solomon. The expression here also would make it probable that the psalm was composed after the defeat and overthrow of the armies referred to. In order that it might be used in the temple in celebrating the deliverance.
We see believers thinking back on the lovingkindness of God. The temple is just a place that causes them to remember God. When we all meet together in church and begin to think on God, the first thing that comes to mind is His grace and mercy toward us. Perhaps that is why many churches go in for the beautiful surroundings to worship in. Beauty brings on thoughts of God.
Psalm 48:10 "According to thy name, O God, so [is] thy praise unto the ends of the earth: thy right hand is full of righteousness."
That is, as he himself is in the perfections of his nature, which are displayed in the works of his hands, throughout the whole creation. So is or ought his praise to be. Or rather, as in the latter day his name will be great in all the earth (Mal. 1:11). So will his praise be; and as his name will be One (Zech. 14:9). He will be one Lord, there will be one faith and one baptism. His worship, word, and ordinances, will be uniformly observed and attended to; so will be his praise. All the saints will unite together in giving glory to him: he, and he alone, shall be exalted. Moreover, his Gospel is his name (Acts 9:15). And that in the latter day will be preached to every nation, kindred, tongue, and people (Rev. 14:6). And multitudes, both of Jews and Gentiles, will be converted. And from the uttermost parts of the earth will be heard songs of praise and glory unto him (Isa. 24:15).
"Thy right hand is full of righteousness": That is, of righteous actions, by which thou discovers thy truth, justice, and holiness. In destroying the wicked and incorrigible enemies of thy people, and in fulfilling thy promises made to thy church.
We have already mentioned in this study, how at the name of Jesus every knee shall bow. We also found out that it was not just in the earth, but in heaven and in the deep as well. This just means that along with the bowing of the knee in reverence, is the praise. Every person will praise God. There will even be praises and adoration in heaven. Thy right hand is Jesus Christ. He is righteousness.
Psalm 48:11 "Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments."
God's righteous purpose will bring triumph to His people when their enemies wrongly oppress them or when they themselves are the means of judgment on God's enemies.
"Let the daughters of Judah": This phrase would refer to the surrounding cities and villages.
Mount Zion is symbolic of the church. There is much rejoicing in the church of the Lord Jesus at this. I believe this is speaking of physical and spiritual Israel rejoicing at the judgements of the Lord. All who believe in the Lord Jesus Christ will be judged righteous, because we have put on the righteousness of Christ.
Psalm 48:12 "Walk about Zion, and go round about her: tell the towers thereof."
Admire, i.e., O Israelites, your glorious city, which God has preserved for you intact. Walk around it and view it on every side; observe its strength and beauty. Nay, count its towers, and see how many they are, that ye may form a true estimate of its defenses, which render it well-nigh impregnable. Such a survey would "tend to the glorifying of the God of Israel, and to the strengthening of their faith".
This is a glorious walk around the church to take another look at the wonderful workings of the Lord in the church. The towers of the church point a finger to heaven. Perhaps, this is saying, inspect and see if it still points to heaven and God.
Psalm 48:13 "Mark ye well her bulwarks, consider her palaces; that ye may tell [it] to the generation following."
Such as the free favor of God in Christ. Which is not only as a shield, but as a bulwark to the church. His everlasting love, electing grace, the covenant of grace, with its blessings and promises, all which are more immovable than rocks and mountains. And especially the power of God, which surrounds his church, as the mountains did Jerusalem. And by which they are kept and preserved as in a garrison (Psalm 125:2). Also salvation by Christ; his righteousness, sacrifice, and satisfaction, which God has appointed for walls and bulwarks. And which make the city and the church, a strong and impregnable one (Isa. 26:1).
"Consider her palaces": For Jehovah, Father, Son, and Spirit, have their dwelling places in Zion. And here, besides apostles, prophets, evangelists, and ordinary ministers of the word, who are rulers and officers set in the first place, every saint is a prince and a king. And has a place and a name here, better than that of sons and daughters of the greatest potentate on earth. Every dwelling place in Mount Zion is a palace.
"That ye may tell it to the generation following": That is, the beauty and glory, strength and safety of the church. And even all that is spoken of her in this psalm, as well as what follows. This is the end proposed by taking a turn round Zion, and making the above observations on it.
Bulwarks in the verse above, means entrenchment. This was built to protect. Notice the protection around the church that you might tell it to future generations.
Psalm 48:14 "For this God [is] our God for ever and ever: he will be our guide [even] unto death."
"This God": Other options for translating the Hebrew text of this line are:
(1) "For this God is our God"; or
(2) "For this is God, our God".
Who is spoken of throughout the whole psalm as greatly to be praised, as well as is known in Zion, as the stability, security, and protection of her. This is said as pointing unto him as if visible, as Christ is God manifest in the flesh. Now in Gospel times, to which this psalm belongs; as distinguishing him from all others. From the gods of the Gentiles, rejected by the people of God. As claiming an interest in him as their covenant God. As exulting in the view of such relation to him; as suggesting how happy they were on this account; and especially since this relation will always continue. Being founded in an everlasting covenant, and arising from the unchangeable love of God.
"He will be our guide, even unto death": The Lord orders the steps of the righteous, holds them by the right hand, and guides them with his counsel and in judgment. Christ, the great Shepherd of the flock, feeds them, as the antitype of David, according to the integrity of his heart, and guides them by the skillfulness of his hands. He guides their feet in the ways of peace, life, and salvation, by himself. He leads them into green pastures, beside the still waters, and unto fountains of living waters. The Spirit of the Lord leads them to the fullness of Christ; guides them into all truth, as it is in him; directs them into his and his Father's love, and leads them on to the land of uprightness.
This is the real God. We must never forget who God is. He never changes, and our belief in Him must never change either. He will walk with us even unto death. The Light of my blessed Lord Jesus shall guide my steps all the way. I love Him and depend on Him as my friend and comforter, even unto the end.
Psalm 48 Questions
To the chief Musician, A Psalm for the sons of Korah.
Psalm 49: This psalm reads almost like a passage from the Book of Proverbs, with its bold contrast between the destinies of wicked and righteous. It addresses an age-old question: the prosperity of the wicked. The psalmist lived in a day when many evil men were boasting of their wealth (verses 5-6). The psalm was therefore written to enable God's people to rise above the ungodly drive for riches. There is first an invitation to listen (verses 1-4): the poet calls on all men because the psalm has a universal application. Second, he demonstrates how woefully inadequate riches are (verses 5-12): on the day of one's death they cannot redeem (verses 6-7). Finally, the divergent destinies of the wicked and the righteous are vividly stated (verses 13-20): the wicked man has no hope beyond this life (verse 14), but the righteous man will be resurrected to eternal life (verse 15).
Verses 1-20: Psalm 49 deals with the most real thing about life - the certainty of death. One of its major lessons is that "you really can't take it with you". Continuing these kinds of very practical lessons about life and death, it falls neatly into the category of a didactic or wisdom poem. In places, it sounds very much like portions of Job, Proverbs and Ecclesiastes. It contains warnings to the rich and famous and words of comfort for the poor. These timeless Old Testament messages undergird many New Testament passages, such as the accounts about the rich fool in (Luke 12:13-21), or the rich man and Lazarus in (Luke 16). After a fairly lengthy introduction the body of the psalm falls into two parts as indicated by the climaxing refrain (in verses 12 and 20). The wisdom poet of Psalm 49 developed his somber theme in two stages, focusing one death as the universal experience of all men.
III. Stage Two: The Contrasting Experience in Death (49:13-20).
Psalm 49:1 "Hear this, all [ye] people; give ear, all [ye] inhabitants of the world:"
That is, What I am about. To utter is worthy of universal attention. It pertains equally to all mankind. The psalmist; therefore, calls on all the nations to attend to what he is about to say (compare the notes at Isa. 1:2). The scope of his message is geographically universal.
"Give ear": Incline your ear; attend (compare the notes at Psalm 17:6; also Isa. 37:17; Isa. 55:3; Dan. 9:18; Prov. 2:2).
"All ye inhabitants of the world": All peoples, all the inhabitants of the world, are summoned to listen, for the theme is one of universal interest; it concerns all humanity. It is characteristic of the 'Wisdom' or religious philosophy of Israel to view the problems of life in their wider aspect. It treats of man as man, not of Israel as the chosen people. The first line recalls the opening words of Micah's prophecy (Micah 1:2), and the words of his older namesake (1 Kings 22:28).
Psalm 49:2 "Both low and high, rich and poor, together."
Or "both the sons of Adam and the sons of men". By the sons of "Adam" are meant the multitude of the people, as Ben Melech explains it. The common people, the meaner sort, the base things of this world. And such are they, generally speaking, who are called by grace under the Gospel dispensation. And by "the sons of men" are meant the princes, nobles, and great men of the earth.
"Rich and poor together": These are called upon to hearken to what is after said, that the one may not be elated with and trust in their riches. And that the other may not be dejected on account of their poverty. And seeing both must die, and meet together at the judgment day. And inasmuch as the Gospel is preached to one as to another; and for the most part the poor hear it, receive it, and are called by it.
God is not impressed by great riches or fame of a person. This message is not to one class of people; it is to all the people of the earth. When it says give ear, it means to listen carefully.
Verses 3-4: "Wisdom ... understanding ... parable ... dark saying": All these are wisdom terms (compare respectively, Prov. 1:20; 9:1; 14:1; 24:7; then Prov. 2:3; 3:13; 5:1; 14:29, 18:2; 19:8; next Prov. 1:6; Ezek. 17:2; and finally, Judges 14:12).
Psalm 49:3 "My mouth shall speak of wisdom; and the meditation of my heart [shall be] of understanding."
That is, I will utter sentiments that are wise, or that are of importance to all. Sentiments that will enable all to take a just view of the subject on which I speak. This indicates "confidence" in what he was about to utter, as being eminently deserving of attention.
"And the meditation of my heart shall be of understanding": What I reflect on, and what I give utterance to, in the matter under consideration. The idea is, that he had meditated on the subject, as to what was real wisdom in the matter. And that he would now give utterance to the result of his meditations. It was not wisdom in general, or intelligence or understanding as such on which he designed to express the results of his thoughts. But it was only in respect to the proper value to be attached to wealth, and as to the fact of its causing fear (Psalm 49:5). In those who were not possessed of it, and who might be subjected to the oppressive acts of those who were rich.
The penman here is not bragging on himself, he is saying that the thoughts of his heart will be spoken by his mouth. We have discussed before that wisdom is a gift of God. Then he is saying that the Spirit of God is speaking through him. Jesus promised all who believe to be taught of the Holy Spirit of God. This Spirit dwells within.
Psalm 49:4 "I will incline mine ear to a parable: I will open my dark saying upon the harp."
The "dark saying" takes the form of a perplexing question in this psalm: Why does God allow the rich to oppress the poor? This question is similar to the problems addressed in the Books of Proverbs and Ecclesiastes.
Here again, we have discussed that the entire Bible is really a parable. Just as Jesus took the disciples of old aside and taught them the meaning of the parables, the Holy Spirit reveals to believers the meaning of the parables. The penman here is saying that he sang the secrets of the parable.
Psalm 49:5 "Wherefore should I fear in the days of evil, [when] the iniquity of my heels shall compass me about?"
Or, of the evil man. When evil or evil men seem to have the upper hand, uncontrolled by any divine law of righteousness (compare Psalm 94:13).
"When the iniquity of my heels shall compass me about": The sense is also agreeable to the main scope of the Psalm, which is to comfort good men against that great trial and stumbling-block. The prosperity of the wicked, and the oppressions and afflictions of the righteous. Bishop Hare translates the verse, "Wherefore should I fear in the days of adversity, when the iniquity of those that lie in wait for me surrounds me?" "The iniquity of my heels": This indicates evil chasing him.
This seems to me that there are habits that some people have that bother them, even after they are saved. The enemy knows very well what our weaknesses are, and that is what he chases us with. An overweight person would be offered all types of delicate food that they thought they had stopped desiring. A person who had just stopped smoking would be constantly in the presence of someone blowing smoke in their face.
Psalm 49:6 "They that trust in their wealth, and boast themselves in the multitude of their riches;"
"They that trust in their wealth": Mankind's propensity to trust in his own material goods is well attested in Scripture (e.g., Psalm 52:7; Jer. 17:5). Biblically this is exposed as the epitome of stupidity (compare e.g., Prov. 23:4-5; Luke 12:16).
Notice what this really says. It is not those that are wealthy, but those who trust in their wealth. To trust in your wealth would mean that you had put it ahead of God. Riches are soon past. To boast of riches would be a quick way to lose them. A person is wealthy, because God has given the wealth to you. There is then, no reasonable reason to boast of wealth.
Verses 7-9: None of them can": No person, regardless of his means, is able to escape death; it is inevitable (Heb. 9:27). This passage anticipates the second death of hell (compare Rev. 20:11-15), except for those who by faith have repented of their sin and embraced the only adequate ransom, the one paid by the Lord Jesus Christ with His death on the cross (compare Matt. 20:28; 1 Peter 1:18-19).
Psalm 49:7 "None [of them] can by any means redeem his brother, nor give to God a ransom for him:"
Brother is here used in the wide sense of (Lev. 19:17; Gen. 13:11), where rendered "the one". The sense is the same whether we make it nominative or accusative. Death is the debt which we all owe, and which each must pay the debt for himself. No wealth can buy a man off. God, in whose hand are the issues of life and death, is not to be bribed. Nor as the next verse says, even if the arrangement were possible, would any wealth be sufficient.
"Nor give to God a ransom for him": A ransom to redeem from sin, and so from the curse of the law and eternal death, must be given to God, against whom sin is committed. The lawgiver that is able to save and destroy; whose law is transgressed by it, and must be fulfilled. And whose justice is affronted and injured, and must be satisfied. And who is the creditor to whom men are debtors, and therefore the payment must be made to him.
Just as Simon the sorcerer found out, the things of God are not for sale. You cannot buy your way into heaven. The spotless blood of the Lamb of God is the only thing that can ransom any of us from death. The things of God are a free gift. They are not bought or sold.
Psalm 49:8 "(For the redemption of their soul [is] precious, and it ceaseth for ever:)"
Of their soul, or of their life, as soul is commonly used.
"Is precious": I.e. rare, as the word is used (1 Sam. 3:1 Dan. 2:11). Hard to be obtained. But he doth not call it simply impossible, because Christ hath purchased this privilege for his true disciples. That in some sense they shall not see death (John 8:51).
"It ceaseth for ever": I.e. it is never to be accomplished. To wit, by any mere man, for himself or for his brother.
The body of the first born son of the Hebrew was redeemed with a shekel of silver. This was just to excuse him from work in the sanctuary, not to save his soul. It is the precious spotless blood of the Lamb of God that purchases our soul.
Verses 9b-10a: not see corruption ... for he seeth": The irony is obvious; the wealthy person somehow hopes to get around death, yet he witnesses people constantly dying all around him, from the wise to the foolish.
Psalm 49:9 "That he should still live for ever, [and] not see corruption."
Or "though he should live", etc. Though the rich man should live ever so long, a thousand years twice told, as in (Eccl. 6:6). Yet he could not in all this time, with all his riches, redeem his brother. And at last must die himself, and so must his brother too, as his own experience and observation may assure him (Psalm 49:10). Or the meaning is, he cannot so redeem his brother, or give to God a ransom for him, that he should live a corporeal life for ever, and never die. Since all men die, wise men and fools, rich and poor; and much less that he should live and enjoy an "eternal life". As the Targum; a life of happiness and bliss hereafter, which is not to be obtained by gold and silver, but is the pure gift of God.
"And not see corruption": The grave, the pit of corruption, the house appointed for all living. Or "the judgment of hell", according to the Chaldee paraphrase.
There is no money great enough to cause him to live forever.
1 Peter 1:18-19 "Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers;" "But with the precious blood of Christ, as of a lamb without blemish and without spot:"
Psalm 49:10 "For he seeth [that] wise men die, likewise the fool and the brutish person perish, and leave their wealth to others."
The rich man must see that any hope of ransoming himself by means of his wealth, and so escaping death and the grave, is vain. Since the law of mortality, which is in operation all around him, is universal. No one is redeemed from death, in the sense of escaping "the first death." Not only does "the fool and the brutish person" perish, but the fate of "the wise" is the same. All die; all quit the earth; all leave behind them everything that they possessed on earth. No one can take with him the gold in which he has trusted (verse 6).
"And leave their wealth to others": They cannot carry it with them, so that it will be of no service to them after death. If the Judge could be bribed by gold, which he cannot, they will not have it with them to do it. They came into the world naked, and so they will go out, and carry nothing with them, but leave all behind them. Either to their babes, their children, or heirs (Psalm 17:14). Or to strangers, they do not know. And if they do, they do not know whether they will be wise men or fools, or what use they will make of it (Psalm 39:6; Eccl. 2:18).
The flesh of all men die. They are made from the dust of the earth, and to dust their body returns. When you die to this world, you cannot take anything with you. The great wealth that you have accumulated is passed on to your next of kin to spend as they see fit.
Psalm 49:11 "Their inward thought [is, that] their houses [shall continue] for ever, [and] their dwelling places to all generations; they call [their] lands after their own names."
Which they are ashamed to express, but which is yet their secret hope.
"Is, that their houses": Either their families, or rather their mansion-houses, as it is explained in the next clause.
"Shall continue for ever": To them and theirs in succeeding generations. They imagine, and secretly please themselves in this fancy. That when they can stay no longer in the world, their goodly houses which they have built shall stand for ever. And the places of their abode continue in their family from age to age.
"And their dwelling places to all generations": Which signify the same as before.
"They call their lands after their own names": As Egypt was called Mizraim, Ethiopia was called Cush, and Palestine was called Canaan. From men who were the first possessors of them (Gen. 10:6). Or "they proclaim their names throughout the land"; they seek to get a name, and spread and continue it in all parts of the world. Being unconcerned about their names being written in heaven, or about having a house not made with hands eternal there.
This describes a man who believes he will live in the flesh forever. He names buildings and all his property after himself, as if that will help him last forever. All of this is vanity. One of the worst false religions going around is the religion of self. Secular humanism is one name it is called. Since Eve in the garden, worldly people have wanted to be as God. The truth is we will never be as God. We are His servants. At the best, we are His adopted children, but we are never equal with God.
Psalm 49:12 "Nevertheless man [being] in honor abideth not: he is like the beasts [that] perish."
"Man ... that perish": This refrain (compare verse 20), is the main point of the psalm. Compare this concept in (Eccl. 3:19). While man and beast both die, man's spirit lives on eternally but beasts have no life after death.
The flesh of man is not made for eternity. You may be the president of the United States, but the day will come when the flesh will die.
Psalms 90:10 "The days of our years [are] threescore years and ten; and if by reason of strength [they be] fourscore years, yet [is] their strength labor and sorrow; for it is soon cut off, and we fly away."
The only way we are like the beast is that we do not determine our life span, God does. We live and die at the command of God.
Psalm 49:13 "This their way [is] their folly: yet their posterity approve their sayings. Selah."
This their last end becoming like the beasts that perish, which is the issue and event of all their confidence, ambition, and honor, that shows the folly of their lives and conduct. Or this their course of life, in trusting to their riches; boasting of their wealth; and pleasing themselves with the thoughts of the continuance of their houses and dwelling places to all generations. And calling their lands after their own names; all proclaim their folly. Or, as some render the words, "this their way is their hope" or "confidence". They place all their hope and confidence in their riches and honor, which is but a vain hope and a foolish confidence.
"Yet their posterity approve their sayings": They are of the same sentiments with their fathers; they say the same things, and do the same actions. Tread in their steps, and follow the same track. Though there have been such innumerable instances of the vanity and inconstancy of all worldly riches and grandeur.
We see in this, like father like son. The son comes right along behind the father and makes the same mistakes. They both die in their folly. Selah means think on these things.
Psalm 49:14 "Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling."
Like sheep they are laid in the grave; death shall feed on them": More irony; they are considered as sheep once noted for their grazing; now death shall graze on them.
"The upright, dominion over them in the morning": This harbinger of good news to come (compare verse 15), interrupts this long series of confirmations of the condemnation of the self-reliant.
Sheep are animals who have no awareness of death, until it comes. These men in this verse, are like that. They make no preparation for the life after death. Their fate in the grave is the decay of their body. The believers on the other hand, are promised that they will reign with Jesus as kings and rulers over the unsaved.
Psalm 49:15 "But God will redeem my soul from the power of the grave: for he shall receive me. Selah."
"But God will redeem my soul ... he shall receive me": This is one of the greatest affirmations of confidence in God in the Psalms. Although the faithless person cannot buy his way out of death (verse 7), the faithful one is redeemed by the only Redeemer, God Himself. On the significance of the word "receive", compare (Gen. 5:24; 2 Kings 2:10; Psalm 73:24; Heb. 11:5). So (in verse 15), the psalmist expresses his confidence in God, that He would raise him to eternal life.
Believers in Christ have the promise of the resurrection. Because Jesus lives, His followers will also live. Believers in Christ are the redeemed. Selah means pause and think on these things.
Psalm 49:16 "Be not thou afraid when one is made rich, when the glory of his house is increased;"
"Be not thou afraid when one is made rich": (see verses 5-6). There is no ground for fear, nor even for perplexity, when the wicked grow rich and prosper. Their wealth will not ransom their souls (verses 7-9). They cannot take it with them to another world (verse 17). They will have no advantage from it there. On the contrary, their misery in another world will be such as to far outweigh any enjoyment which they may have had on earth (verses 14, 19).
"When the glory of his house is increased": Either the same with riches, so called (Gen. 31:1). Because men are apt to glory in them, and for the most part obtain honor and glory from men by them. Or children, and an increase of them, and especially when they come to honor. As also the advancement of themselves to high places of honor and trust. As well as additional buildings, large stately edifices, to make them look great, and perpetuate their names.
Psalm 49:17 "For when he dieth he shall carry nothing away: his glory shall not descend after him."
"He shall carry nothing away": An explicit you-can't-take-it-with-you attestation (compare Job 1:21; Eccl. 5:15; 1 Tim. 6:6-7).
Wealth and power do not follow to the grave. You came into this world with nothing, and you will go out of this world the same way. The riches of the world-oriented individual are just for a little while, and then quickly it is gone.
Psalm 49:18 "Though while he lived he blessed his soul: and [men] will praise thee, when thou doest well to thyself."
Praised and extolled himself on account of his acquisitions and merit. Or proclaimed himself a happy man, because of his wealth and riches. Or foolishly flattered himself with peace, prosperity, and length of days, and even with honor and glory after death.
"And men will praise thee, when thou doest well to thyself": Or "but men will praise thee", etc. Both rich and poor, all wise men. When, as the Jewish interpreters generally explain the word, a man regards true wisdom and religion, and is concerned for the welfare of his soul more than that of his body. Or "when thou thyself doest well": that is, to others, doing acts of beneficence, communicating to the necessities of the poor. Or rather, "when thou doest well to thyself", by enjoying the good things of life, taking his portion, eating the fruit of his labor, which is good and comely (see Eccl. 5:18).
Psalm 49:19 "He shall go to the generation of his fathers; they shall never see light."
Be gathered to them at death; or "to the dwelling place of his fathers". Either the grave, or hell, or both. The habitation of his wicked ancestors. Unless the words be rendered, as they are by some, though "he shall come to the age of his fathers"; live as long as they have done. Yet he must die at last, and leave all behind, as they have done.
"They shall never see light": Neither he nor his fathers; they shall never see light of the sun any more. Nor return to the light of the living, but shall lie in the dark and silent grave until the resurrection. Or rather, they shall never enjoy eternal light, glory, and happiness. The ultimate state of glory is sometimes expressed by "light" (John 8:12). This the people of God, such who are made light in the Lord, and are the children of the day, shall see. But wicked men shall not. They will be cast into outer darkness, where there is weeping, wailing, and gnashing of teeth.
The rich and powerful seem to have many friends in this world, but most of them are fair weather friends. They are friends who try to get something the rich possess. The sad thing here is, that he does not go to heaven. In heaven, there is Light all the time. He goes where there is no light.
Psalm 49:20 "Man [that is] in honor, and understandeth not, is like the beasts [that] perish."
A wicked man, as the Targum (see notes on Psalm 49:12).
"And understandeth not": From whence his riches and honor come, and what use he should make of them, and for what end he has them. He condemns man's ingratitude, who having received excellent gifts from God, abuses them like a beast to his own condemnation. Or that understandeth not spiritual things, which relate to the salvation of his soul. Who does not know God in Christ, nor the way of salvation by Christ. Nor has any experience of the work of the Spirit of God upon his soul. Nor has any spiritual understanding of the doctrines of the Gospel. Nor knows himself, his state and condition, and what true happiness is.
"Is like the beasts that perish": (see notes on Psalm 49:12).
Beasts do not have the power to choose heaven and hell. They are not made in the image of God. The beasts never prepare for eternal life in heaven. The man that the world honors here, that does not understand and prepare for life eternal is like the beast. He has no eternal life waiting for him.
Psalm 49 Questions
A Psalm of Asaph.
Psalm 50: The psalm is a warning to the pilgrim of Zion to avoid hypocrisy and formalism before God. The setting of the psalm is comparable to a courtroom: God, the Judge, appears in a theophany (verses 1-3), and calls for a hearing (verses 4-6), the heavens and earth being called as witnesses. The accusations are twofold: God's people must realize that true worship does not consist of mere sacrifice, but of sacrifice offered with thanksgiving and faithfulness (verses 7-15). Second, the wicked are denounced for not keeping God's law, though they pretend that they do (compare Matt. 7:21-23 for a similar denunciation). In reality, they are those who "forget God" (verse 22), and face certain destruction unless they repent.
Verses 1-23: God Himself is quoted throughout the psalm. Consequently, its form resembles the prophetic writings which specialized in delivering divine oracles. Its major burden is to delineate the nature of true worship (i.e., "worship in spirit and truth", compare John 4:24). The psalmist skillfully develops this burden in a polemical fashion with its exposures of externalism and hypocrisy. The Lord God, the Supreme Judge, levels two felony charges against His professing people.
III. The Supreme Judge Offers a Solution (50:22-23).
"Title": This is the first psalm entitled "A Psalm of Asaph" (compare Psalms 73-83 in Book III of Psalms). For references to "Asaph", compare (1 Chron. 6:39; 15:16; 16:5; 25:1; 2 Chron. 5:12; 29:30; Ezra 2:40; Neh. 12:46). Sometimes the simple "Asaph" may stand for the longer expression "the sons of Asaph". Each occasion needs to be examined to see what the relationship between a given psalm and "Asaph" might be. i.e., composed by, handed down by, or sung by this special Levitical choir. Many older commentators feel that Psalm 50 was authored by the original "Asaph".
Psalm 50:1 "The mighty God, [even] the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof."
The mighty God, even the LORD": The Divine Judge is introduced with three significant Old Testament names. The first two are the short and longer forms of the most common word for "God" in the Old Testament, and the third is the name of Israel's God par excellence, i.e., Yahweh (compare its historical origin in Exodus 3:14).
"From the rising of the sun unto the going down": A common Old Testament idiom conveying from east to west, i.e., all over the planet.
(See note on 16:1-2).
In the Hebrew "Mighty God" reads El, Elohim, Jehovah. Could the use of these names for God used with a singular verb in some way be saying the same thing as is said in 1 John?
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
The secret of the three being One will never be truly understood, until we stand before God in heaven. My own personal opinion of this is that there are three separate personalities of God who are One in Spirit. God is Spirit, God is Light, and God is Love. Enough said. I will not get into an argument over this. Everyone has a right to believe as they wish. It truly is not important whether there are three in one, or one in three. The thing that we all must believe is that He is and that He redeems those that believe that He is. Almighty God means self existing One. We do know that when He speaks, all the world must listen. (In verse 1 above), it cannot only mean God speaking and us listening, but it can also mean that He called the world into existence with His Word.
Verses 2-3: God hath shined": Theses verses utilize the language of theophany (compare Exodus 19:16-19).
Psalm 50:2 "Out of Zion, the perfection of beauty, God hath shined."
The place where he was supposed to reside, and where he would now sit in judgment. Or from whence he would come to a more public and conspicuous place, where all the world might see and hear the transactions.
"The perfection of beauty": The most beautiful and amiable place of the whole world, because of the presence, and worship, and blessing of God, which was there, and there only.
"God hath shined": I.e. hath appeared or manifested himself in a glorious manner, as judges do when they come to the judgment-seat.
We must look at this with spiritual eyes to understand. Zion is symbolic of the church. The only true beauty in this sinful world is the church of the Lord Jesus Christ. We learned in Revelation that the Light of Jesus is in all churches who profess Jesus as the Christ. The Light of God should shine from the church as a beacon to draw the sinful world to the Lord.
Psalm 50:3 "Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him."
That is, he will come to judgment. This language is derived from the supposition that God "will" judge the world, and it shows that this doctrine was understood and believed by the Hebrews. The New Testament has stated the fact that this will be done by the coming of his Son Jesus Christ to gather the nations before him, and to pronounce the final sentence on mankind (Matt. 25:31; Acts 17:31; 10:42; John 5:22).
"And shall not keep silence": Contain himself, bear with the Jews any longer, but come forth in his wrath against them (see Psalm 50:21). And it may also denote the great sound of the Gospel, and the very public ministration of it in the Gentile world, at or before this time, for the enlargement of Christ's kingdom in it.
"A fire shall devour before him": Meaning either the fire of the divine word making its way among the Gentiles, consuming their idolatry, superstition, etc. Or rather the fire of divine wrath coming upon the Jews to the uttermost and even it may be literally understood of the fire that consumed their city and temple, as was predicted (Zech. 11:1).
"And it shall be very tempestuous round about him": The time of Jerusalem's destruction being such a time of trouble as has not been since the world began (Matt. 24:21).
I believe this Scripture is prophetic of the very time we live in. Look with me at the next Scriptures about the coming of the Lord.
1 Thessalonians 4:16-17 "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:" "Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord."
Look, with me, at what God is.
Hebrews 12:29 "For our God [is] a consuming fire."
To understand the Lord Jesus more fully, read 2 Thessalonians chapter one. I will give just a few verses here to show that Jesus is not just Savior, but Judge as well.
2 Thessalonians 1:7-10 "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels," "In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:" "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;" "When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day."
Just as fire came from the altar and killed Aaron's 2 sons who brought strange fire, Jesus is the Judge who brings destruction to unbelievers.
Verses 4-5: "He shall call to the heavens ... the earth ... his people ... my saints": He summons the heavens and the earth as personified witnesses for these charges He is about to level concerning His professing people (compare e.g., Deut. 32:1; Isa. 1:2).
Psalm 50:4 "He shall call to the heavens from above, and to the earth, that he may judge his people."
To hear what he shall say, when he will no longer keep silence. And to be witnesses of the justice of his proceedings (see Isa. 1:2). The Targum interprets this of the angels above on high, and of the righteous on the earth below. And so Aben Ezra, Kimchi, and Ben Melech, explain it of the angels of heaven, and of the inhabitants of the earth.
"That he may judge his people": Not that they, the heavens and the earth, the inhabitants of either, may judge his people. But the Lord himself (as in Psalm 50:6); and this designs not the judgment of the whole world, nor that of his own covenant people. Whom he judges when he corrects them in love, that they might not be condemned with the world. When he vindicates them, and avenges them on their enemies, and when he protects and saves them. But the judgment of the Jewish nation, his professing people, the same that Peter speaks of (1 Peter 4:17).
Jesus is the Judge of all in heaven and earth, and under the earth. All the world shall stand before the Lord on judgement day. The sad thing is that judgement begins at the house of the Lord. People, the church will be separated first. You say, how can I say such a thing? Not all who say Lord, Lord will be saved. Jesus looks into the heart. He judges what He sees in our heart.
Matthew 7:21-23 "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?" "And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
Jesus gave His precious blood on Calvary to save all who would believe. The Scripture from Matthew above indicates that not all who say they believe, actually believe in their heart. We must all examine our self, and see if we truly do believe in our heart.
Psalm 50:5 "Gather my saints together unto me; those that have made a covenant with me by sacrifice."
"A covenant with me by sacrifice": Such a ratification of covenant is serious, sacred business (compare Exodus 24:3-8). This reference to "sacrifice" will set the stage for His first felony charge (in verse 7).
The angels shall put in the sickle and reap at this time, and the wheat (believers in Christ), shall be carried to stand before Jesus in heaven. The Sacrifice was Jesus. Do you really believe that Jesus is your substitute for your sin? Have you washed in the blood of the Lamb and been made white as snow? Have you confessed your sin to Jesus and given your sin to Him on the cross, that you might in exchange receive His righteousness? Who then are the saints of God? Read (Romans chapter 10:9-10), and you will find the answer. The covenant was the Abrahamic covenant. Abraham's faith was counted unto him for righteousness.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Our faith in the Lord Jesus Christ is the only sacrifice we need.
Psalm 50:6 "And the heavens shall declare his righteousness: for God [is] judge himself. Selah."
Shall make it known, or announce it. That is, the heavens, the heavenly inhabitants, will bear witness to the justness of the sentence, or will approve the sentence (see the notes at Psalm 50:4; compare 97:6).
"For God is Judge himself": And not another, or by another. And therefore, his judgments must be just and righteous, seeing he is just and true, loves righteousness, and is righteous in all his ways and works.
Selah here means pause and think on these things.
Jesus is Righteousness. He is the Truth, He is Life, He is Light, He is Love. All of the beings in heaven shall shout praises to God. We know that the angels cry holy around the throne.
Verses 7-12 "Sacrifices" showed the worshiper's heart and priorities (1 Sam. 15:22; Hosea 6:6; 14:2; Rom. 12:1-2). In Israel's case, the sacrifices testified "against" them.
Psalm 50:7 "Hear, O my people, and I will speak; O Israel, and I will testify against thee: I [am] God, [even] thy God."
This is an address to the people of the Jews, whom God had chosen to be his people above all others. And who professed themselves to be his people. But now a "Lo-ammi" (meaning "not my people", Hosea 1:9), was about to be written upon them. Being a people uncircumcised in heart and ears, refusing to hear the great Prophet of the church, him that spake from heaven.
"And I will speak": By way of accusation and charge, and in judgment against them for their sins and transgressions.
"O Israel, and I will testify against thee": Or "to thee". To thy face, produce witnesses, and bring sufficient evidence to prove the things laid to thy charge.
"I am God, even thy God": Which is an aggravation of their sin against him, and is the reason why they should hearken to him (see Psalm 81:10).
These next few verses are spoken to both the physical house of Israel (Hebrews), and the spiritual house of Israel (Christians). The request for us to hear is hearing with the inner man, not with the ear. If we do not examine our self, God will do it for us. God speaks against the physical house of Israel and condemns them for not recognizing Jesus as Messiah. His chosen people, over and over went astray and worshipped other gods. When He sent His Own Son, they rejected Him. The two times mentioned that He is God is to show that there is no question at all about it. God had chosen the physical house of Israel out of all people to be His. He showed His love for them, when He brought them out of Egypt with His mighty Hand. They, of all nations of the world, were entrusted with the law of God. They were His first love. They were like the harlot wife in the book of Hosea. They committed spiritual adultery over and over, and He forgave them over and over. Nevertheless, He is still their God.
Psalm 50:8 "I will not reprove thee for thy sacrifices or thy burnt offerings, [to have been] continually before me."
"I will not reprove thee for thy sacrifices": The Divine Judge's condemnations are directed not at the act of sacrifice but at the people's attitude in sacrificing (compare 1 Sam. 15:22; Psalms 40:6-8; 51:7; 69:30; Isa. 1:12; Jer. 7:21-26; Hosea 6:6; Micah 6:6-8).
God does not reprimand them for not keeping the very letter of the law. He is concerned about something far more serious. They knew the law, but they never had a personal relationship with the Lawgiver. Many churches are making this same mistake today. They go through the formality of a church service, but they are not in tune with the Spirit of God. They have a religion, but not a relationship with God. In (2 Timothy chapter 3), it is called a form of religion, but denying the power thereof.
Verses 9-13: "I will take no bullock out of thy house": God refuses mere ritual; it is an abomination to Him. He, unlike the pagan deities, needs nothing; He created everything and owns everything.
Psalm 50:9 "I will take no bullock out of thy house, [nor] he goats out of thy folds."
That is, will accept of none; such sacrifices being no more agreeable to the will of God (Heb. 10:5). The "bullock" is mentioned, that being a principal creature used in sacrifice. As also the following.
"Nor he goats out of thy folds": The reasons follow in the next scripture.
These were animals used in sacrifices. God really was not ever interested in the formality of the offerings and the sacrifices. He wanted their hearts to understand the meaning.
Psalm 50:10 "For every beast of the forest [is] mine, [and] the cattle upon a thousand hills."
By creation and preservation; and therefore, he stood in no need of their bullocks and he goats.
"And the cattle upon a thousand hills": Meaning all the cattle in the whole world.
Psalm 50:11 "I know all the fowls of the mountains: and the wild beasts of the field [are] mine."
God not only knows them, but takes care of them. Not a sparrow falls to the ground without his knowledge, and all the fowls of the air are fed by him (Matt. 10:29). Therefore, He needed not their turtledoves and young pigeons, which were the only fowls used in sacrifice.
"And the wild beasts of the field are mine": Which are mentioned in opposition to domestic ones, such as they had in their houses or folds (Psalm 50:9).
He is Creator God and everything was created by Him and for Him. The Creator is always in control of His creation. The world and everything, and everyone belong to Him. He can do whatever He wishes with His creation.
Psalm 50:12 "If I were hungry, I would not tell thee: for the world [is] mine, and the fulness thereof."
I should not have occasion to apply to you; I should not be dependent on you.
"For the world is mine": The earth; all that has been created. He is saying, if He wanted it, He would just take it. Everything is His anyway.
"And the fulness thereof": All that fills the world; all that exists upon it. The whole is at his disposal; to all that the earth produces he has a right. This language is used to show the absurdity of the supposition that he was in any way dependent on man, or that the offering of sacrifice could be supposed in any way to lay him under obligation.
Psalm 50:13 "Will I eat the flesh of bulls, or drink the blood of goats?"
That is, express a pleasure or take delight and satisfaction in such kind of sacrifices, which can never take away sin. No, I will not! Wherefore other sacrifices, more agreeable to his nature, mind, and will, and to the Gospel dispensation, are mentioned in the following verse.
God has no need of anything. Certainly, He is not guided by appetite as a man.
Psalm 50:14 "Offer unto God thanksgiving; and pay thy vows unto the most High:"
Which is a sacrifice (Psalm 50:23). And the Jews say, that all sacrifices will cease in future time, the times of the Messiah, but the sacrifice of praise. And this should be offered up for all mercies, temporal and spiritual. And unto God, because they all come from Him. And because such sacrifices are well pleasing to Him, and are no other than our reasonable service, and agreeably to His will. And then are they offered up rightly when they are offered up through Christ, the great High Priest. By whom they are acceptable unto God, and upon Him the altar, which sanctifies every gift, and by faith in Him, without which it is impossible to please God. Some render the word "confession"; and in all thanksgivings it is necessary that men should confess their sins and unworthiness. And acknowledge the goodness of God, and ascribe all the glory to Him. For to Him, and Him only, is this sacrifice to be offered.
They were to carry out the true design of them by lives corresponding with the idea intended by such sacrifices - lives full of penitence, gratitude, love, obedience, submission, devotion. This only could be acceptable worship. Compare the notes at Isaiah 1:11-17. See also Psalm 76:11; Ecclesiastes 5:5.
"And pay thy vows unto the Most High": Not ceremonial, but moral vows seem to be evidently meant here. The things required in this Psalm being opposed to sacrifices, and all ceremonial observances and offerings, and preferred before them. He means those substantial vows, promises, and covenants, which were the very soul of their sacrifices. And to which their sacrifices were but appurtenances and seals. Namely, the vows whereby they did affirm Jehovah to be their God, and engaged to walk in His ways (Deut. 26:17). And to love, serve, and obey Him according to that solemn covenant which they entered into at Sinai (Exodus 24:3-8). And which they often renewed, and indeed did implicitly repeat in all their sacrifices, which were appointed for this very end, to confirm this covenant.
Here is the sacrifice that always pleases Him (compare Psalm 51:17; Heb. 13:15).
The offerings we make to God should be given, because we are thankful for what God has done for us, and not because of the necessity to give.
2 Corinthians 9:7 "Every man according as he purposeth in his heart, [so let him give]; not grudgingly, or of necessity: for God loveth a cheerful giver."
Vows would be like tithes, or things you have promised to give.
Psalm 50:15 "And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me."
This is another part of spiritual sacrifice or worship, which is much more acceptable to God than legal sacrifices. Invocation of God includes all parts of religious worship, and particularly designs prayer. As it does here, of which God, and he only, is the object. And which should be performed in faith, in sincerity, and with fervency. And though it should be made at all times, in private and in public, yet more especially should be attended to in a time of affliction. Whether of soul or body, whether of a personal, family, or public kind (James 5:13). And the encouragement to it is;
"I will deliver thee": That is, out of trouble: as he is able. So faithful is he that hath promised, and will do it. The obligation follows;
"And thou shall glorify me": By offering praise (Psalm 50:23). Ascribing the glory of the deliverance to God, and serving him in righteousness and true holiness continually.
Verse 15 is the rest of verse 14. He is saying, if you are faithful to me I will be faithful to you. If you truly have your heart stayed upon God and desire to please Him in all that you do, pray and I will answer your prayer. The effectual fervent prayer of a righteous man availeth much.
Verses 16-20: "The wicked": Whereas the first charge dealt with a vertical relationship (compare the first tablet of the Ten Commandments), this one in verse 16 focuses on evidences of horizontal violations of covenant. I.e., rebellion against God in the context of man to fellow man offenses (compare the second half of the Ten Commandments).
Psalm 50:16 "But unto the wicked God saith, What hast thou to do to declare my statutes, or [that] thou shouldest take my covenant in thy mouth?"
The wicked assumed that they were true Israelites. They were familiar with the words of God's statutes, and with the terms of the covenant. They claimed the right of enforcing them against others (Rom. 2:18-20). While in their own persons they set them at nought (verses 18-20). God declares that they have no right to assume to be teachers of others until they have taught themselves. They are unfit even to "take his covenant in their mouth."
This is saying, why do you say you are a believer when you are not? This is a Christian in word only. These have not just neglected to keep the law, but are outright liars. You say you are believers in God, but your actions tell me differently. He says, how dare you say you belong to me.
Psalm 50:17 "Seeing thou hatest instruction, and castest my words behind thee."
Or "correction"; to be reproved or reformed by the statutes and covenant they declared to others. They taught others, but not themselves (Rom. 2:21). Or evangelical instruction, the doctrines of grace, and of Christ. For, as concerning the Gospel, they were enemies (Rom. 11:28). And since they were haters of that, they ought not to have been teachers of others.
"And castest my words behind thee": The doctrines of the Gospel, which they despised and rejected with the utmost abhorrence, as loathsome, and not fit to be looked upon and into. And also the ordinances of it, the counsel of God, which they rejected against themselves (Acts 13:45).
These people claim to be believers, and have never studied God's Word to find out what a believer really is. This is the person who is rebellious. They do not want the Holy Spirit, or any one telling them what to do. They are not teachable. They will not even read the Bible for themselves, and let it teach them.
Psalm 50:18 "When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers."
Or "didst run with him". Joined and agreed with him in the commission of the same things. Which was literally true of the Scribes and Pharisees. They devoured widows' houses, and robbed them of their substance, under a pretense of long prayers. They consented to the deeds of Barabbas, a robber, when they preferred him to Jesus Christ. And they joined with the thieves on the cross in reviling him. And, in a spiritual sense, they stole away the word of the Lord. Every man from his neighbor; took away the key of knowledge from the people, and put false glosses upon the sacred writings.
"And hast been a partaker with adulterers": These teachers of the law were guilty both of theft and adultery (Rom. 2:21). They are called by our Lord an adulterous generation (Matt. 12:39). And they were so in a literal sense (see John 8:4); and in a figurative one, adulterating the word of God, and handling it deceitfully.
This is what I have said so often. Do not fellowship with those who are involved in sinful acts. If you do not condemn stealing, then you are a thief yourself. The law calls you an accomplice. If you fellowship with those who commit adultery, then it is as if you are saying it is alright to commit adultery. In both cases, you are guilty by association.
Psalm 50:19 "Thou givest thy mouth to evil, and thy tongue frameth deceit."
To speak evil things against Christ, his doctrines, ordinances, ministers and people. And to deliver out evil doctrines, pernicious to the souls of men.
"And thy tongue frameth deceit": Puts and joins together deceitful words in a very artful manner, by which simple and unstable minds are beguiled.
Psalm 50:20 "Thou sittest [and] speakest against thy brother; thou slanderest thine own mother's son."
Either in the chair of Moses, or on the seat of judgment, in the great Sanhedrim of the nation. Or, as Aben Ezra paraphrases it, "in the seat of the scornful".
"And speakest against thy brother": Even to pass sentence upon him, to put him to death for professing faith in Christ (Matt. 10:21).
"Thou slanderest thine own mother's son": The apostles and disciples of Christ, who were their brethren and kinsmen according to the flesh. And even our Lord Jesus Christ himself, who was bone of their bone, and flesh of their flesh.
This is speaking of a talebearer and someone who stirs up strife among the brethren. We are looking at a two-faced evil person. Their tongue is set on the fires of hell. This is the opposite of do unto others, as you would have them do unto you. This is a tongue of an evil person forming words fashioned in an evil heart.
Psalm 50:21 "These [things] hast thou done, and I kept silence; thou thoughtest that I was altogether [such a one] as thyself: [but] I will reprove thee, and set [them] in order before thine eyes."
"I kept silence ... I will reprove thee": God's longsuffering grace must never be looked upon as laxity (compare 2 Peter 3:3-10), nor abused. His reckoning for rebellion will indeed be manifested.
Because God is longsuffering and patient, they thought He would not do what His Word says He will. They were wrong. God was trying to give them time to repent. He is not willing that any should be lost. He will not overrule their will. If they are determined for destruction, then He will give them destruction.
Psalm 50:22 "Now consider this, ye that forget God, lest I tear [you] in pieces, and [there be] none to deliver."
"Now consider this": Before destruction, mercifully comes an opportunity for deliberation and repentance. The evils that had been committed, and repent of them. For repentance is an afterthought and reconsideration of sin, and humiliation for it. That the Lord, was not like them, not an approver of sin, but a reprover for it. And what would be their latter end, what all this would issue in, in case of impenitence.
"Ye that forget God": That there is a God, his being, perfections, word, works, and benefits.
"Lest I tear you in pieces": As a lion, leopard, or bear (see Hosea 13:7). Which was accomplished in the destruction of Jerusalem; when both their civil and ecclesiastical state were torn in pieces. Their city and temple levelled with the ground, and not one stone left upon another. And they scattered about in the earth.
"And there be none to deliver": Which denotes their utter and irreparable ruin, till the time comes they shall turn to the Lord (see Isa. 42:22).
He is giving these terrible people one more warning to try to reach them, if it is at all possible. If Satan attacks a person, they can run to God for help. If God attacks you, there is no one above Him to save you. He is saying for the last time, if I have to I will destroy you, but I do not want to destroy you if you will take this warning and repent.
Psalm 50:23 "Whoso offereth praise glorifieth me: and to him that ordereth [his] conversation [aright] will I show the salvation of God."
"Whoso offereth ... praise glorifieth me": Compare verse 14. This remains the remedy for mere ritualism. The conclusions (of verses 22 and 23), came in reverse order, heightening the total impact of the psalm's two felony charges. i.e., the recounting of ritualism (verses 7-15); the recounting of rebellion (verses 16-21); the remedy of repentance for rebellion (verse 22); the remedy of repentance for ritualism (verse 23).
Praise is the sacrifice that God really wants from us. Look at this next beautiful Scripture with me.
Romans 10:10 "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
My last statement on this is; repent and receive the righteousness of Jesus. Truly believe in your heart and confess Jesus Christ with your mouth. And believe in your heart His resurrection and YOU will be saved.
Psalm 50 Questions
To the chief Musician,
A Psalm of David, when Nathan the prophet came unto him,
after he had gone in to Bath-sheba.
Psalm 51: From the superscription, we learn that this psalm was written sometime after David's sin with Bath-sheba (2 Sam. 11:3-4). The psalm gives expression to why David was "a man after God's own heart": he was not perfect, but he had a sensitivity to sin that few know about. Notice especially the use of the first person singular: "mine iniquity, my sin" (verse 2), "my transgressions" (verse 3), and so on. The first two verses are an introductory petition, rich with meaning in the use of four figures for forgiveness. After confessing his guilt (verses 3-6), David prays for inner renewal (verses 7-12), and promises thanksgiving and ministry (verses 13-17). This passage clearly teaches that those who have failed God may be restored to the service of God. The prayer "take not thy Holy Spirit from me" (verse 11), need never be offered by a New Testament saint, since the Holy Spirit indwells every Christian permanently (1 Cor. 6:19). David's cry here may reflect only the fear, not the reality, of losing the Spirit, and being rejected by God. Thus, he asks God to restore the joy of his salvation, not salvation itself.
Verses 1-19: This is the classic passage in the Old Testament on man's repentance and God's forgiveness of sin. Along with Psalm 32, it was written by David after his affair with Bath-sheba and his murder of Uriah, her husband (Sam. chapters 11 and12). It is one of 7 poems called penitential psalms (6, 32, 38, 51, 102, 130, 143). To David's credit, he recognized fully how horrendous his sin was against God, blamed no one but himself, and begged for divine forgiveness.
III. Prayer for Moral Cleanness (51:7-12).
Psalm 51:1 "Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions."
"Lovingkindness": Even though he had sinned horribly, David knew that forgiveness was available, based on God's covenant love.
The prayer of every person who ever came to God is spoken in the verse above. Have mercy on me a sinner. We know that the Bible says that "all have sinned and come short of the glory of God". Then we are classed as sinners. Some of us sinners have been to the fountain and been washed in His precious spotless blood, and made righteous in the sight of God. This is definitely David speaking here. Notice David comes not in his own righteousness. He pleads for the mercy of God. David comes empty handed, just as we do. David, at this point has nothing to offer God, but a broken spirit full of repentance. These requests are made according to God's lovingkindness. David is like many of us who have sinned. He knows God is full of love, and kindness and mercy. The sin that David committed here is carved into his heart. David's heart is breaking. How many times have we done some terrible thing and wished that God would just completely blot it off the record? David does not want this sin covered up, he wants it completely blotted out.
Psalm 51:2 "Wash me thoroughly from mine iniquity, and cleanse me from my sin."
When David confessed his sin with Bath-sheba (2 Sam. chapter 11; 12:1-15), something great and hopeful happened. The word "cleanse" is a technical term for the cleansing of a leper in the Old Testament. David was saying, "Lord, take the leprosy from my soul and make me clean again" (Jer. 33:8; Heb. 9:14; 1 John 1:7, 9).
Sin causes a person who is at all conscious of God, to feel dirty. In David's case here, he feels dirty from within as well as outside. The word thoroughly indicates a cleansing from within, as well as an outward washing. The sins that hurt the worst are the sins that the world is not aware of. Just as it helps a child to get over doing something wrong when his parent spanks him, David would feel better if this sin is brought to light where he could be punished for it. We must not overlook the prophetic message here, as well. Wash me with your unstained blood, O Lord, and I shall be white as snow. The only way to be clean, within and without, is to be washed in this precious blood of the Lamb, Jesus Christ our Lord.
Psalm 51:3 "For I acknowledge my transgressions: and my sin [is] ever before me."
Before God and man. Acknowledgment of sin is what the Lord requires. And promises forgiveness upon, and therefore is used here as a plea for it. And moreover, the psalmist had done so before, and had succeeded in this way, which must encourage him to take the same course again (see Psalm 32:5).
"And my sin is ever before me": Staring him in the face; gnawing upon his conscience, and filling him with remorse and distress, so that his life was a burden to him. For though God had put away sin out of his own sight, so that he would not condemn him for it, and he should not die. Notwithstanding as yet it was not caused to pass from David, or the guilt of it removed from his conscience.
Sin, that has not been forgiven by the washing of the blood of the Lamb, is constantly on your mind. David admits he has sinned, and that is the first step to being forgiven.
Psalm 51:4 "Against thee, thee only, have I sinned, and done [this] evil in thy sight: that thou mightest be justified when thou speakest, [and] be clear when thou judgest."
"Against thee, thee only": David realized what every believer seeking forgiveness must, that even though he had tragically wronged Bath-sheba and Uriah, his ultimate crime was against God and His holy law (compare 2 Sam. 11:27; Romans 3:4 quotes Psalm 51:4).
This sin is devastating David. He feels so guilty, because he was the chosen of God. He had even been anointed with oil by the prophet of God, and yet he committed this sin. David is saying here, God I sinned against heaven and You and whatever punishment You see fit to do, I deserve it. David knows that whatever judgement God makes on this matter, it will be fully deserved.
Psalm 51:5 "Behold, I was shapen in iniquity, and in sin did my mother conceive me."
"I was shapen in iniquity": David also acknowledged that his sin was not God's fault in any way (verses 4b, 6), nor was it some aberration. Rather, the source of David's sin was a fallen, sinful disposition, his since conception.
"Sin nature": When the word sin appears in the singular, it usually denotes the sin nature of humanity. This sin nature, which everyone possesses, influences us to sin and is the source of lust. It negatively affects people's minds (Rom. 1:28). The sin nature is partially responsible for blinding people's thoughts and understanding, so that they cannot perceive spiritual things (1 Cor. 2:14). Although our sin nature continues to operate within us, it was judged when Christ died (Rom. 6:6-7). Until Christ returns, we must live in the strength of the new man, to overcome the sinful desires arising from the sin nature. We cannot eradicate our sin nature, but we can allow the Holy Spirit to control us so that we do not give in to temptation (Gen. 6:5, Rom. Chapter 3; Rom. 5:12).
David is saying that he was born in sin. He is blaming his sin on the fact that he was a flesh man.
Psalm 51:6 "Behold, thou desirest truth in the inward parts: and in the hidden [part] thou shalt make me to know wisdom."
With delight and pleasure, as the word signifies. Meaning either Christ, the truth and the life, formed and dwelling in the hearts of his people. Or the Gospel, the word of truth, which has a place there. And particularly that branch of it which proclaims pardon to sensible sinners, and is the ground of hope within them. Or else a true and hearty confession of sin, which David now makes. Or rather internal holiness and purity of heart, in opposition to the corruption of nature before acknowledged. This is what is agreeable to the nature of God, is required by his holy law, and is wrought in the hearts of his people in regeneration.
"And in the hidden part": In the secret part; the heart; the depths of the soul. The cleansing was to begin in that which was hidden from the eye of man; in the soul itself. Wisdom, heavenly, saving wisdom, was to have its seat there. The cleansing needed was not any mere outward purification, it was the purification of the soul itself.
"Thou shalt make me to know wisdom": Thou only can enable me to understand what is truly wise. This wisdom, this cleansing, this knowledge of the way in which a guilty man can be restored to favor. Can be imparted only by thee; and "thou wilt do it." There is, at the same time a recognition of the truth that this "must" come from God, and an act of faith, or a strong assurance that he "would" impart this.
I have been saying all along, that God looks at the inside of man. He looks at the heart and examines the condition of the heart. David's heart was always stayed upon God. It was the desire of David's heart to do what was right in God's sight. David fell prey to the desires of his flesh, when he sinned with Bathsheba. I have said over and over, that we must let our spirit rule over our flesh. The flesh of mankind must be crucified with Christ that we might live victorious lives.
Psalm 51:7 "Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow."
"Hyssop": Old Testament priests used hyssop, a leafy plant, to sprinkle blood or water on a person being ceremonially cleansed from defilements such as leprosy or touching a dead body (compare Lev. 14:6; Num. 19:16-19). Here hyssop is a figure for David's longing to be spiritually cleansed from his moral defilement. David's request is for God to take away his sin (86:5; Heb. 9:19). In forgiveness, God washes away sin (compare Psalm 103:12; Isa. 1:16; Micah 7:19).
Hyssop was used to apply the blood of the Lamb. David knows that only the blood of the precious Lamb of God can wash him and make him white as snow. Purge in the verse above, is speaking of purifying his inward man. He is saying, Lord you burn out all the evil within me and wash me with your blood, and make me white as snow. This is a white that is so white no fuller on earth can compare with it. This is not David washing; this is God washing David. This is the white that we all receive from the Lord, when He washes us in the blood of the Lamb.
Psalm 51:8 "Make me to hear joy and gladness; [that] the bones [which] thou hast broken may rejoice."
Send me glad tidings of thy reconciliation to me. And by thy Spirit seal the pardon of my sins on my conscience, which will fill me with joy.
"That the bones which thou hast broken may rejoice": That my heart, which hath been sorely wounded, and terrified by thy dreadful message sent by Nathan. And by the awful sentence of thy law, denounced against such sinners as I am, may be revived and comforted by the manifestation of thy favor to my soul. For he compares the pains and agonies of his mind, arising from the deep sense he had of the aggravated nature of his sins. And of the displeasure of God against him on account of them. To that exquisite torture he must have felt if all his bones had been crushed. "for the original word דכית, dicchita, signifies more than broken; namely, the being entirely mashed. And he compares the joy that God's declaring himself fully reconciled to him would produce in his mind to that inconceivable pleasure which would have arisen from the instantaneous restoring and healing those bones, after they had been thus broken and crushed to pieces."
David is speaking of his bones even aching from the sin he has committed against God. All joy and gladness had been missing from his life. One of the side benefits from being forgiven and knowing you are forgiven, is the overwhelming joy that comes from the forgiveness.
Psalm 51:9 "Hide thy face from my sins, and blot out all mine iniquities."
In whose sight they were committed, being now ashamed of them himself, and ashamed that any should see them, and especially his God. And being filthy and nauseous, he knew they must be abominable to him, who is of purer eyes than to behold iniquity. And being breaches of his law, must be offensive to him, and provoke the eyes of his glory. And were such that he knew would not bear the examination of justice. And that if God was strict to mark them, he could not stand before him. Moreover, in this petition the psalmist expresses a severe chastisement of them, which is sometimes expressed by setting sins before him (Psalm 90:8). And entreats the pardon of them, or oblivion and non-remembrance of them, that they might be cast behind his back, and into the depths of the sea.
"And blot out all mine iniquities": As in (Psalm 51:1); here repeated, to show his deep sense of them, and his great importunity for the forgiveness of them. And adds the word all, including all his other sins, with those he had lately committed. For he knew that, if anyone, was left unpardoned, he could never answer for it.
It is so beautiful when we are living the life we believe will be pleasing to God. Then we want Him to look at us. When we feel as if we have disappointed God, we want to hide from Him. The sad thing is there is no place to hide from God.
Psalm 51:10 "Create in me a clean heart, O God; and renew a right spirit within me."
Seeing I have not only defiled myself by these actual sins, but also have a most filthy heart, corrupted even from my birth (Psalm 51:5). Which nothing but God's almighty and creating power can purify. Do thou effectually work in me a holy frame of heart, whereby both my inward filth may be purged away, and I may be prevented from falling into such actual and scandalous sins.
"And renew a right spirit within me": By which is designed, not the Holy Spirit of God; for he is the renewer; nor the spirit or soul of man as to its essence. But with respect to the qualities of it; and here it signifies a renewing of the inward man. Or an increase of grace, and causing it to abound in act and exercise. And intends a spirit of uprightness and integrity, in opposition to dissimulation and hypocrisy. A spirit "prepared and ready" for every good work (Matt. 26:41). "One firm" and unmoved from obedience to the Lord, by sin, temptations, and snares. A heart fixed, trusting in the Lord, and comfortably assured of an interest in pardoning grace and mercy.
David is very wise. To get a clean heart, we must allow God to wash our old one in the blood of the Lamb. We must allow the old man to die that we can become a new creature in Christ Jesus. Spirit in the verse above, has to do with breath. God breathed the breath of life into man when He first created him. I believe this breath (spirit) here, means new life. David is saying, I want to be born again with a spirit stayed upon God.
Psalm 51:11 "Cast me not away from thy presence; and take not thy Holy Spirit from me."
To be cast away from the presence of God means that a person is lost forever. In the Old Testament, God removed His Spirit from Saul because of Saul's sin (1 Sam. 16:14). David did not want that to happen to him.
"And take not thy Holy Spirit from me": God's Holy Spirit had been poured upon David when he was first anointed by Samuel to the kingly office (1 Sam. 16:13). His great sins had undoubtedly "grieved" and vexed the Spirit; and, had they been continued or not repented of, would have caused him to withdraw himself. But they had not "wholly quenched the Spirit" (1 Thess. 5:19). David was therefore able to pray, as he does, that the Holy Spirit of God might still be granted to him, and not be "taken away," as from one wholly unworthy.
The Holy Spirit of God had been with David ever since he had been anointed by Samuel in the house of his father. God's guiding Spirit had been with David when he killed the giant Goliath. God's protection had been continuously around David when he fled from Saul. David is very well aware that he deserves for God to turn away from him for this terrible sin he committed, which brought on more sins. David knows that the fault is not God, but himself. To have had the presence of the Spirit of God within us, and have it to leave would be horrible. David is praying that this will not happen.
Psalm 51:12 "Restore unto me the joy of thy salvation; and uphold me [with thy] free spirit."
As abominable; as a vessel in which he had no pleasure. With indignation and wrath; as one that is angry with another, cannot bear him in his sight, but bids him be gone from him. Nothing is more desirable to a child of God than the presence of God. And nothing gives him more sensible pain than his absence. And even to be deprived of or denied the means of enjoying his presence the word and ordinances, makes them very uneasy. To be utterly, and for ever deprived of it, is the case of the damned in hell, and is the punishment of loss they sustain. And, on the other hand, the happiness of the saints in heaven is to enjoy it without interruption. The people of God are never cast away from his favor, or out of his heart's love. But they may for a while be without his gracious presence, or not see his face. Nor have the light of his countenance, nor sensible communion with him, which is here despised.
"And take not thy Holy Spirit from me": Or "the Spirit of thine holiness"; the third Person in the Trinity. So called, not because this epithet of "holy" is peculiar to him; for it is used also of the Father, and of the Son (John 17:11). But because he is equally holy with them, and is the author of holiness in his people. Which is therefore called the sanctification of the Spirit (1 Peter 1:2). And without whom David knew that purity and holiness of heart and spirit he had desired could not be renewed and increased in him. And therefore, abhors the taking of him away; which shows that he was not as yet removed from him. Not with standing he had fallen into great sins. And his sense of sin, and confession of it, and his fervent application for pardoning grace, and purity of heart, abundantly prove it. The Spirit of God is a gift of his, which is without repentance. And where he once is as a spirit of regeneration and sanctification, he ever abides. His external gifts may be taken away; but internal grace is an incorruptible seed, and always continues. By sin the Spirit of God may be grieved, so as to withdraw his gracious influences, and his powerful operations may not be felt. And this is what is here abhorred.
This is a plea for God to forgive him, one more time. It appears that David is fearful that he has lost the salvation that he once had in the Lord. When God forgives, there is total restoration.
Psalm 51:13 "[Then] will I teach transgressors thy ways; and sinners shall be converted unto thee."
As an expression of gratitude, and as the result of his own painful experience. He would show them, from that experience, the evil and the bitterness of sin in itself. He would show them with what dreadful consequences sin must always be followed. He would show them the nature of true repentance. He would show them what was required in order that sin might be forgiven. He would encourage them to come to that God who had forgiven him. So the Savior charged Peter, from his own bitter experience in having fallen under the power of temptation. To strengthen and encourage those who were struggling with the depravity of their own hearts. And who were in danger of falling: "And when thou art converted, strengthen thy brethren" (Luke 22:32).
And sinners shall be converted unto thee": They would see from his case the evil of transgression. They would learn from his example that mercy might be found. They would be persuaded to flee from the wrath to come. The best preparation for success in winning souls to God, and turning them from the error of their ways, is a deep personal experience of the guilt and the danger of sin. And of the great mercy of God in its forgiveness. No man can hope to be successful who has not experienced this in his own soul. No one who has, will labor wholly in vain in such a work.
David is promising that if God forgives him, he will tell all who commit sin that God forgives. He is actually promising to be a soul winner for God. Not only has David learned a lesson himself about committing sin, but he promises to pass on this knowledge to others that they might be saved also. The best teacher in all the world is someone who has passed the same way before you. Experience is a great teacher.
Psalm 51:14 "Deliver me from bloodguiltiness, O God, thou God of my salvation: [and] my tongue shall sing aloud of thy righteousness."
Hebrew, middamim (bloodguiltiness), from bloods, because he had been the cause of the death, not only of Uriah, but of others of the Lord's people with him (2 Sam. 11:17). My tongue shall sing of thy righteousness, of thy faithfulness in making good thy promises. Or, rather, of thy clemency and goodness, as the word righteousness often signifies. Or rather from the guilt of the blood of Uriah, and other servants of his. That he had been the occasion of shedding, and was chargeable with, being accessary thereunto (2 Sam. 11:15). Which lay heavy upon his conscience and pressed him on every side, as if he was in prison, and brought upon him a spirit of bondage to fear. And therefore, he prays to be delivered from it, by the application of pardoning grace, which would be like proclaiming liberty to the captive.
"O God, thou God of my salvation": Who has contrived it for his people and chosen them to it. Secured it for them in covenant, and provided his Son to be the author of it, and sends his Spirit to apply it. The psalmist knew, that being God he could pardon his sin, remove his guilt, and free him from obligation to punishment. Which none else could; and being the "God of his salvation", and his covenant God, he had reason to hope and believe he would.
"And my tongue shall sing aloud of thy righteousness": Goodness, grace, and mercy, in forgiving sin. And for "righteousness" sometimes designs clemency, goodness, and mercy (see Psalm 31:1). And faithfulness in making good the divine promise to forgive such who are sensible of sin. And repent of it, acknowledge it, and ask for mercy. Or the righteousness of Christ, well known to David (Rom. 4:6). Which justifies from all sin, removes the guilt of it, and fills the soul with joy and gladness (Isa. 61:10).
David had not only committed adultery with Bath-sheba, but had her husband killed to get her for himself. This is what is meant by bloodguiltiness. Uriah had been faithful to David in his duties. David had him killed to get his wife for himself. David's only hope is in the fact that he has great faith in God. Those who have been forgiven much, love much. Though his sins were as scarlet, God will make him white as snow. Look with me, in the following verse and see that those whom God has forgiven much, love Him the most.
Luke 7:47 "Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, [the same] loveth little."
Psalm 51:15 "O Lord, open thou my lips; and my mouth shall show forth thy praise."
Which are shut with shame, and grief, and horror. Restore unto me the opportunity, and ability, and liberty which formerly I had of speaking to thee with freedom, boldness, and familiarity, as this phrase signifies (Ezek. 3:27; 24:27; Eph. 6:19-20).
"And my mouth shall show forth thy praise": The praise of his mercy, grace, goodness, truth, and faithfulness, in psalms, hymns, and spiritual songs (see Psalm 103:1).
David up until God forgave him, had been very ashamed of what he had done. He had nothing to say in his defense, because he knew he was guilty as charged. God can open David's mouth by forgiving David. David will not cease to praise God for the forgiveness He has given him.
Psalm 51:16 "For thou desirest not sacrifice; else would I give [it]: thou delightest not in burnt offering."
Legal sacrifice: for there was no sacrifice appointed under the law for murder and adultery. Or else he would have given it; he would gladly have offered it up. Ritual without genuine repentance is useless. However, with a right heart attitude sacrifices were acceptable (see verse 19).
"Thou delightest not in burnt offering": At least such kind of sacrifices, though they were of divine appointment, and at that time in full force and use. Yet they were not the only and principal sacrifices God desired and delighted in. Nor were they at all acceptable to him without faith in Christ, and a humble sense of sin. And when offered in the best manner, yet spiritual obedience, acts of mercy, and sacrifices of praise and thanksgiving, were more pleasing to him (1 Sam. 15:15). Wherefore the psalmist proposed to offer praise in (Psalm 51:15), and adds what follows.
David is aware that no sacrifice would be enough to satisfy God for the terrible sins he has committed. David is saying, if there were a sacrifice that could clear my conscience of these terrible sins, I would have already done them. No burnt offering or sacrifice would take care of this sin.
Psalm 51:17 "The sacrifices of God [are] a broken spirit: a broken and a contrite heart, O God, thou wilt not despise."
That is humbled under a sense of sin; has true repentance for it; and is smitten, wounded, and broken with it. By the word of God in the hand of the Spirit, which is a hammer to break the rock in pieces. And that not merely in a legal, but in an evangelical way. Grieving for sin as committed against a God of love. Broken and melted down under a sense of it, in a view of pardoning grace. And mourning for it, while beholding a pierced and wounded Savior. The sacrifices of such a broken heart and contrite spirit are the sacrifices God desires, approves of, accepts of, and delights in.
"A broken and a contrite heart, O God, thou wilt not despise": But regard, and receive with pleasure (see Psalm 102:17). The Lord binds up and heals such broken hearts and spirits (Psalm 147:3). He is nigh to such persons, looks upon them, has respect unto them, and comes and dwells among them (Psalm 34:18).
We see not only David in this, but everyone who has ever sinned and been truly sorry for their sin. Speaking of the broken spirit, is speaking of someone who realizes the terrible sin he has committed and knows there should not be forgiveness for such a terrible sin as this. A sin sick heart is the broken and contrite heart. True repentance begins in the spirit and heart of the sinner. The guilt from unconfessed sin can absolutely destroy you. You feel as if your heart will break in two. This is the only thing that will get forgiveness from God for sins as terrible as this. True repentance comes along with the broken heart.
Psalm 51:18 "Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem."
From himself, his deep sorrow, his conscious guilt, and his earnest prayer for pardon and salvation. The psalmist turns to Zion, to the city of God and to the people of the Lord. These, after all, lay nearer to his heart than his own personal salvation. And to these his thoughts naturally turned even in connection with his own deep distress. Such a prayer as is here offered he would also be more naturally led to offer from the remembrance of the dishonor which he had brought on the cause of religion. And it was natural for him to pray that his own misconduct might not have the effect of hindering the cause of God in the world.
"Build thou the walls of Jerusalem": Not literally taken; for these do not appear to have stood in need of being repaired or rebuilt in David's time. But the church of God, which is a spiritual house, built up of lively stones, true believers. Which may be said to be more and more built up by an addition of such unto it. It is as a city compact together, whose walls are salvation, and its gates praise (Isa 26:1). Of the wall of the new Jerusalem (see Rev. 21:12).
Nothing would have pleased David more than to have been the one to build the temple for the Arc of the Covenant. God would not allow David to build the temple, because he was a warring man, not a man of peace. As we have said throughout these lessons, Zion is a literal place, but also symbolizes the church. The church is built on the forgiveness of God toward His people. David loved Jerusalem. This Jerusalem, very well could be speaking of the building of the church of the Lord Jesus Christ.
Psalm 51:19 "Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar."
Then shalt thou delight in (as in Psalm 51:16).
"The sacrifices of righteousness": Those offered in a right spirit (compare Psalm 4:5; Deut. 33:19).
"With burnt offering and whole burnt offering": Only the head, the fat, and certain portions of the interior were ordinarily burnt when a bullock was offered (Lev. 1:8, 12; Lev. 3:3-4). But sometimes, when the offeror's heart was full, and he desired to indicate its complete and undivided surrender to God, the entire offering was consumed.
"Then shall they offer bullocks upon thine altar": Bullocks, or oxen, were offered on all great occasions (see 2 Sam. 24:22-25; 1 Kings 8:63; 1 Chron. 29:21; 2 Chron. 7:5; 29:32-33; 35:7, 9; Ezra 6:17).
This could be speaking of the time when the temple would be completed and the sacrifices would be made. We see in the fact that the entire bull was offered in sacrifice, the total humility of David in receiving forgiveness for his sins. The sacrifice of righteousness is when we receive the righteousness through faith in the Lord Jesus Christ.
Psalm 51 Questions
To the chief Musician, Maschil, [A Psalm] of David, when Doeg the Edomite
came and told Saul, and said unto him, David is come to the house of Ahimelech.
Psalm 52: The superscription reveals that this psalm is one of the eight written when David was fleeing from Saul. Specifically, it refers to the occasion when Doeg had accused Ahimelech the priest because the latter had assisted David at Nob (1 Sam. 21:1-9; 22:9-23). The description of Doeg is one of the most contemptuous in Scripture (verses 1-4). Because of his betrayal, Doeg will be destroyed (verse 5), the righteous will learn from it (verses 6-7), and David, a righteous man, will continue to flourish (verses 8-9).
Verses 1-9: This psalm is a poetic lesson about the futility of evil, the final triumph of righteousness, and the sovereign control of God over the moral events of history. The event in David's life which motivated him to write this psalm is recorded in (1 Sam. chapters 21 and 22).
III. The Rejoicing of the Godly (52:8-9).
Psalm 52:1 "Why boastest thou thyself in mischief, O mighty man? The goodness of God [endureth] continually."
"Mighty man": A reference to Doeg, the chief of Saul's shepherds, who reported to Saul that the priests of Nob had aided David when he was a fugitive (compare 1 Sam. 22:9, 18-19).
"The goodness of God" refers to His gracious and loyal love. The same word is translated "mercy" (in verse 8; 33:5; 136:25; 145:14-16).
David is saying that mischief should never be boasted about. We know that many in our day have called themselves great men, when in truth, all they know how to do is to tear down something someone else has built. I do not admire people who tear down. I admire the builders in our society. David is saying, you say you are this great man; show me the great things you have done. Goodness is in creation, not in destruction. The goodness of God lives on forever. We can look at the past and not learn anything. We must be able to apply these lessons David is teaching to our lifetime for it to be profitable to study this.
Psalm 52:2 "Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully."
Abundance of mischiefs, in a variety of ways, against many persons, even all good men. What properly belongs to the heart is here ascribed to the tongue. Because, as Aben Ezra observes, it is the interpreter and discoverer of the thoughts of the heart. Out of the abundance of that heart the tongue speaks and declares the mischief it has devised. Doeg intended mischief to David, when he spoke to Saul (1 Sam. 22:9). So antichrist devises mischiefs against the saints of the Most High, to wear them out, and thinks to change times and laws (Dan. 7:25).
"Like a sharp razor, working deceitfully": That is, his tongue was like a razor. The razor is but a small instrument, and the tongue is but a little member. The razor is a sharp and cutting one, and so is the tongue; and therefore compared to a sharp sword (Psalm 57:4; see Jer. 18:18). The razor takes off the beard cleanly and wholly. Doeg's tongue was the cause of the utter ruin of Ahimelech's family and the city of Nob. And as a razor may be said to "work deceitfully", when it turns aside in the hand of him that uses it. And with the hair takes off more than it should, even skin and flesh, or cuts the man's throat. So in a deceitful and insidious manner did Doeg work the destruction of Ahimelech and the priests of the Lord.
The untamed tongue is a deadly weapon. The comparison of the tongue to a razor is a good comparison. They can both cut you to pieces. Many a person has had their reputation destroyed by the lies of someone's tongue. Deceit indicates that the person whose tongue is doing all of this damage, is a liar as well. The truth is not in him.
Psalm 52:3 "Thou lovest evil more than good; [and] lying rather than to speak righteousness. Selah."
Indeed, not good at all; such comparatives being strong negatives (see Psalm 118:8). A wicked man loves evil, and nothing else. His carnal mind being enmity to all that is good.
"And lying rather than to speak righteousness": As appears by his affirming that Ahimelech inquired of the Lord for David, when he did not (1 Sam. 22:10). And by suffering some things to pass for truths which were falsehoods, when it lay in his power to have disproved them. And such a lover of lies is antichrist (see 1 Tim. 4:2).
This is speaking of a person who is evil all the way through. He is of his father the devil. This is the person the Bible speaks of when it says, he loveth and maketh a lie. His heart is stayed upon evil all the time. He has chosen the devil as did the one third of the angels who followed Lucifer. Lucifer, Satan, the devil, or whatever you would like to call him, is evil and all of those who choose to follow him are evil also. They are not interested in being righteous, they have chosen evil. Selah means to pause and think on these things.
Psalm 52:4 "Thou lovest all devouring words, O [thou] deceitful tongue."
Or "words of swallowing up"; such as lies, slander, and detractions are. Which devour the characters and reputations of men, and are the cause sometimes of their utter ruin and destruction. Of the devouring and blasphemous words of antichrist (see Rev. 13:5).
"O thou deceitful tongue" (see notes on Psalm 52:2).
The root cause of a deceitful tongue is a deceitful heart operating the tongue. Out of the issue of the heart, the tongue speaketh. Devour means to destroy. These devouring words are intended to destroy the person who listens to them.
Psalm 52:5 "God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of [thy] dwelling place, and root thee out of the land of the living. Selah."
As a just retaliation for the mischief done to others; or, "therefore God shall destroy", etc. Even body and soul in hell, with an everlasting destruction, which will be the case of every wicked man, and particularly of the antichristian party (Rev. 14:10). Ultimately, the wicked are in the hands of a Holy God (compare Heb. 9:27). The word is used of breaking down the house in which the leprosy was (Lev. 14:45). And denotes the utter extinction of Doeg's family, and the irrecoverable ruin of antichrist (Rev. 18:21).
"He shall take thee away": As fire from the hearth (Isa. 30:14). Or as burning coals from the altar. A word from the root here used signifies an incense container. And the meaning is, that as his tongue was a fire, and set on fire of hell, and he was as a burning coal, he was fit for nothing but to be cast into everlasting burnings.
"And pluck thee out of thy dwelling place": "Tent", or "tabernacle"; referring to the tents of shepherds. He being the chief of Saul's shepherds, or to some stately palace he had built for himself to dwell in, upon his advancement at court. Or rather to the tabernacle of the Lord, where he had been a hypocritical worshipper. But now should be cut off from the church of God, as a rotten member, and cast out of the tabernacle of Jacob (Mal. 2:12). While David flourished as an olive tree in the house of the Lord (Psalm 52:8).
"And root thee out of the land of the living": In retaliation for his rooting out Ahimelech's family, and the inhabitants of Nob. So in like manner he and his should be destroyed root and branch, and not see the goodness of the Lord in the land of the living. Nor enjoy eternal life in the world to come.
The land of the living could be speaking of heaven where we will live forever. We know the parable of the fruit tree tells us that those who are not fruit bearers are to be plucked up by the root and burned. They are also, the chaff in the parable of the wheat. The chaff is gathered up and burned. It is fit for nothing, but destruction. There is no good future in store at all for those who hate goodness. This pause Selah, means again to stop and think about this.
Psalm 52:6 "The righteous also shall see, and fear, and shall laugh at him:"
"See, and fear": God's punishment of the wicked serves as a reinforcement to the righteous to obey God.
"Shall laugh at him": In the end, the wicked become a laughing stock in a universe controlled by God.
Those who laugh last, laugh best. Perhaps this does not mean hilarious laughter, but more a knowing that there would come a time of payment by this evil one. Those in right standing with God, looking at the punishment of those who hate God, would be a very sobering and fearful thing. When Moses came down the mountain and God destroyed some of the revilers, it was a frightening thing to those left. To fear God is the wisest thing you ever did, or can do.
Psalm 52:7 "Lo, [this is] the man [that] made not God his strength; but trusted in the abundance of his riches, [and] strengthened himself in his wickedness."
The Targum renders it, "that made not the Word of the Lord his strength". These are the words the righteous would say, when they should see the destruction of Doeg. See the man, the mighty man and his end. What all his ill-gotten honor and riches are come to; and what his wickedness, deceit, and cruelty, have brought upon him. The righteous make the Lord their strength, put their trust in him, in whom is everlasting strength. Do all they do in his strength. Fly to him as their "strong hold", as the word may be rendered. There they run, and are safe. But the rich man's wealth is his strong city (Prov. 18:10). There he thinks himself safe, and places his confidence in it, as follows.
"But trusted in the abundance of his riches" (see notes on Psalm 49:6); so the antichristian whore is represented as boasting of her riches and honor, and trusting in them. That they would always continue (Rev. 18:7); like the fool in (Luke 12:19).
"And strengthened himself in his wickedness": Encouraged and hardened himself in sin. Gave up himself to it; and, by obstinate continuance in it, strengthened the vicious habits contracted. Stretched out his hand against God, and strengthened himself against the Almighty. Went on in a daring manner, promising himself impunity. And as if his wickedness was his strength, his safeguard and protection. Or in his mammon, his wealth and substance, as the Targum interprets it; and so R. Saadiah Gaon, and with which the Syriac version agrees. And then the sense is the same with the other clause. But, alas! what are all such forces of strength, when wrath comes forth from the Lord of hosts? (Job 36:18).
Earthly riches and fame are soon gone, for death of the flesh comes to us all. The sad thing is, that wicked people have no future worth living for beyond the grave. Their eternal life is spent in continual torment. Riches may buy you a big car or a big house, and even fine clothes while you're on this earth, but someone else will benefit from them when you die. No amount of money or fame can purchase eternal life for you.
Psalm 52:8 "But I [am] like a green olive tree in the house of God: I trust in the mercy of God for ever and ever."
"Green olive tree": The psalmist exults (through this simile), that the one who trusts in the mercy of God is productive and secure.
The "olive tree" is one of the longest-living trees. The psalmist pictures himself as one in full sap, growing in a sacred courtyard in the "house of God", where no one will tamper with or uproot it (53:5).
I am told that olive trees live for thousands of years. To be a green tree, would show that the life was still in the tree. Possibly this tree was mentioned here to show that life with God is forever. His mercy endures for ever. I have placed my trust in God who will never fail me, and I shall live with Him forever.
Psalm 52:9 "I will praise thee for ever, because thou hast done [it]: and I will wait on thy name; for [it is] good before thy saints."
Both in this world, as long as he lived, and had a being in it. And in the world to come, to all eternity. This is a resolution respecting what he would do, when he should be in the happy condition he was confident of.
"Because thou hast done it": The Targum interprets it, "the revenge of my judgment"; meaning the vengeance of God on Doeg. And to the same sense Aben Ezra and Kimchi: though it may refer to the comfortable and happy condition he should be in (Psalm 52:8). And which he wholly ascribes to the grace and goodness of God, and not to any merits of his own, and therefore determines to praise him for it.
"And I will wait on thy name": On the Lord himself, in his house and ordinances, for his presence and fresh supplies of grace and strength, when he should be restored. Or the sense is, that in the meantime while he waits patiently on the Lord, until he had accomplished what he had promised, and David believed.
"For it is good before thy saints": The sense is, either that it is good to wait upon the Lord and for him. Which appears to be so to all the saints, by the comfortable experience they have had of it (Isa. 40:31). Or the name of the Lord is good unto them, pleasant, delightful, and comfortable. As proclaimed (Exodus 34:6; see Song of Solomon 1:3; and also Rev. 15:4).
There is no other way the Christian can show God how pleased we are over what He has done for us. I will lift up the name of Jesus all the days of my life, for He has done mighty things on my behalf. Not the least of which is, He saved me by His grace.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
Psalm 52 Questions
To the chief Musician upon Mahalath, Maschil, [A Psalm] of David.
Psalm 53: This psalm (is a copy of Psalm 14), slightly revised. Two major differences are apparent: this psalm substitutes the generic word for God, Elohim, for the personal name of God used in Psalm 14, Yahweh. This was done evidently to give the psalm a wider appeal. Second (verse 5), has been rewritten and has become an encouraging affirmation of God's protection.
Verses 1-6: This psalm is nearly identical to Psalm 14 (Psalm 53:1-5a is from Psalm 14:1-5a; Psalm 53:6 is from Psalm 4:7). The major difference is (verse 5), in which the psalmist celebrates a military victory over an enemy. Apparently Psalm 14 is here rephrased to apply to a specified war event, earning it a distinct place in the canon.
III. The Deliverance of His People (53:6).
"Title": "Mahalath": The name of a tune or an instrument.
Verses 1-4 (see notes on Psalms 14. Romans 3:10-12 quotes; Psalm 53:1-3).
Psalm 53:1 "The fool hath said in his heart, [There is] no God. Corrupt are they, and have done abominable iniquity: [there is] none that doeth good."
The biblical meaning of the word "fool" is a person who ignores God (Rom. 3:10-12). When a person considers God's existence and the importance of walking in His ways, that person has laid the foundation for wise living (Prov. 1:7; 9:10; 14:27).
As we have said so many times, a man is what his heart is. Only a fool could look around himself and conclude there is no God. An atheist is not an atheist on his dying bed. This suddenly changes when he is faced with something he cannot control himself. Death is one of the surest reasons to believe in God. Only a fool would decide that this world and everything in it just happened. Even science shows us that a far superior intelligence than mere man has set this all in order. It is much easier to believe that God created the universe and all that is in it, than to believe any of the farfetched theories that atheists have come up with. A person who does not believe in God is, of all men, most deceived.
Psalm 53:2 "God looked down from heaven upon the children of men, to see if there were [any] that did understand, that did seek God."
In (Psalm 14:2), it is read, "the Lord" or "Jehovah". In everything else there is an agreement in this verse (See note on Psalm 14:2). The reference to "God" rather than LORD" is another difference between Psalm 14 and 53. "Elohim" (God), is used 3 times (in Psalm 14), but 7 times (in Psalm 53).
"To see if there were any that did understand": The Targum is, "that were understanding" in the law. It doubtless means understanding in divine and spiritual things.
"That did seek God": By which he condemns all knowledge and understanding that tends not to seek God. The above paraphrase is, "seeking doctrine from before the Lord".
In our world today, He would probably find just a very few who do truly understand and truly seek God. We know that just before the great flood, God looked down at man, and He was grieved that He had made man. He looked and there was a man called Noah who sought God and understood. We know that God saved Noah and his family and destroyed all the others who did not believe. We know also, that God looked at Sodom and Gomorrah and could not even find 10 righteous men. I greatly wonder just how many He would find today who love Him and serve Him. A few understand and seek God, but as a whole I am afraid most of the dwellers on earth do not understand and seek God.
Psalm 53:3 "Every one of them is gone back: they are altogether become filthy; [there is] none that doeth good, no, not one."
This psalm is almost the same as the 14th Psalm. The scope of it is to convince us of our sins. God, by the psalmist, here shows us how bad we are, and proves this by his own certain knowledge. He speaks terror to persecutors, the worst of sinners. He speaks encouragement to God's persecuted people. How come that men are so bad? Because there is no fear of God before their eyes. Men's bad practices flow from their bad principles; if they profess to know God, but yet in works, because in thoughts, they deny him. See the folly of sin; he is a fool, in the account of God, whose judgment we are sure is right, that harbors such corrupt thoughts. And see the fruit of sin; to what it brings men, when their hearts are hardened through the deceitfulness of sin. See also the faith of the saints, and their hope and power as to the cure of this great evil. There will come a Savior, a great salvation, a salvation from sin. God will save his church from its enemies. He will save all believers from their own sins, that they may not be led captive by them, which will be everlasting joy to them. From this work the Redeemer had his name JESUS, for he shall save his people from their sins (Matt. 1:21).
Psalm 14:3 "They are all gone aside, they are altogether become filthy; there is none that doeth good, no, not one".
The secret of there not being one (lies in verse 2 above). Children of men are those who have not been adopted in to the family of God and made sons of God. The sons of God stop being children of men when they give themselves entirely to the Lord. Worldly people (children of men), are all living in sin as this Scripture says. Christians look at the blessedness of being sons of God.
1 John 3:1-2 "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not." "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is."
There is a special name that only the sons of God can call Him.
Romans 8:15 "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."
Can you call the Father Abba?
Psalm 53:4 "Have the workers of iniquity no knowledge? who eat up my people [as] they eat bread: they have not called upon God."
(In Psalm 14:4), it is: "have all the workers", etc. There are none of them but what have, unless given up to judicial blindness, and hardness of heart, to believe a lie, as antichrist and his followers (2 Thess. 2:10; see note on Psalm 14:4).
"Who eat up my people:": As they eat bread.
"And drink their blood": And are drunken with it (Rev. 17:6).
"They have not called upon God": But upon their idols, upon the Virgin Mary, and saints departed (In Psalm 14:4), it is, "upon the Lord".
The answer to their problem is before them here. They have not called on the name of God. When they do evil to the people of God, they are actually attacking God. It is as if they are blind and deaf to the things of God. They have eyes to see, but they do not see and ears to hear, but they do not hear. To deny there is God is the most insane thing anyone could do.
Psalm 53:5 "There were they in great fear, [where] no fear was: for God hath scattered the bones of him that encampeth [against] thee: thou hast put [them] to shame, because God hath despised them."
"In great fear": The verse describes a sudden reversal in the fortunes of war. The haughty enemy besieging Israel was suddenly terrified and utterly defeated. Historical examples of such unexpected terrors to Israel's enemy are recorded in (2 Chron. Chapter 20 and Isa. Chapter 37).
"Scattered the bones": Perhaps nothing was more disgraceful to a nation at war than to have the bones of its dead army scattered over the land rather than buried.
We see with David, that the people of the world who deny God have no future to look to. Their fate is hell.
Luke 21:26 "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken."
Those who do not trust in God have terror overcoming them in our day, because they can see how man can destroy the earth and everyone in it. The only people who can feel peace in this is those who have heaven to look forward to. God Himself will destroy the wicked.
Psalm 53:6 "Oh that the salvation of Israel [were come] out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad."
Or, "who will give out of Zion the salvation of Israel?" The Targum adds, "except the Lord"; and this is a request to him for it. And (as in Psalm 14:7), it may be a wish for the first coming of Christ, to work out salvation for his people. Here it may be expressive of the desire of the church for his coming in a spiritual manner, in the latter day, to take to himself his great power, and reign. To destroy antichrist, and deliver his people from bondage and oppression by him. When the Gentiles shall be gathered in, the Jews will be converted, and all Israel saved (see Rom. 11:25). It is in the original text, "salvations"; denoting the complete salvation of the church. When all her enemies will be destroyed, and all peace and prosperity shall be enjoyed by her (see notes on Psalm 14:6).
"When God bringeth back the captivity of his people": Who have been carried into it by antichrist (Rev. 13:10).
"Jacob shall rejoice, and Israel shall be glad": For now, the kingdoms of this world will become Christ's. The marriage of the Lamb will be come, and the bride made ready, through the calling of the Gentiles, and the conversion of the Jews. Which will occasion the twenty four elders, the representatives of the Christian church, to give thanks to the Lord God Almighty. And cause many voices to be heard in heaven, expressing great joy on this occasion (Rev. 11:15).
This is two-fold in its meaning. Israel being established as a nation, and the natural Jew coming back into the land is the first part of this. The other meaning here is the church of the Lord Jesus Christ, and the second coming of Christ. There is a physical house of Israel, who are the natural Hebrews. They are Israelites by birth. Spiritual Israel is the Christians who are adopted into the family of God.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
What rejoicing there will be when we see our King of kings and Lord of lords!
Psalm 53 Questions
To the chief Musician on Neginoth, Maschil, [A Psalm] of David, when the
Ziphites came and said to Saul, Doth not David hide himself with us?
Psalm 54: The superscription indicates that the psalm records David's reaction to the Ziphites' betrayal of him to Saul. The historical situation is described (in 1 Sam. chapter 23). Consequently, David prays for deliverance from his oppressors (verses 1-3), expresses his confidence in being heard (verses 4-5), and promises his thanksgiving upon deliverance.
Verses 1-7: This psalm apparently comes from the same period of David's life as does Psalm 52. Even though David had recently rescued an Israelite border town from the Philistines, he was still considered a traitor to Saul (1 Sam. chapters 23 and 26). In the wake of this emotional devastation, David prayed to God for vindication. The psalm proves encouragement to any believer who has been maligned.
III. The Thanksgiving for Deliverance (54:6-7).
Psalm 54:1 "Save me, O God, by thy name, and judge me by thy strength."
David wrote this psalm after the Ziphites revealed to Saul where David was hiding (1 Sam. 23:19-23). David appeals for help based on God's character: His "name", His power, and His "strength".
"By thy name": In the ancient world, a person's name was essentially the person himself. Here, God's name includes His covenant protection.
"Judge": David requests that God will execute justice for him as in a court trial when a defendant is declared not guilty.
It's all in the name of Jesus. Even the name means Savior. Jesus is the Savior of all mankind, especially those that believe. This cry of David to God to save him is our cry as well. It is not by our strength or might that we are saved, but by the power in His name.
Psalm 54:2 "Hear my prayer, O God; give ear to the words of my mouth."
The psalmist first puts up his petitions, and then desires to be heard. His distress, and the fervency of his spirit, not suffering him to observe order.
"Give ear to the words of my mouth": For the prayer which was conceived in his mind, and inwrought there by the Spirit of God, was expressed vocally. "Give ear": An anthropomorphism meaning:" listen", "pay attention".
I may pray all night long, but I need to know that my prayer has been heard and received of God. As long as we know that God has His ear turned to us, we continue to pray and believe.
Psalm 54:3 "For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah."
"Strangers": Either non-Israelites or Israelites who had broken the covenant with God might be called strangers. Since in this case Saul and the Ziphites are the oppressors, the strangers are apostate Israelites (compare 1 Sam. 23:19; 26:1).
This is a strange statement, but it is so true. So many times, those who do not even know us, rise up against us and say terrible things about us. David is saying here, that these are people who do not know God coming against him. The sad thing in our time is, that brothers and sisters in other denominations say cruel things about your ministry, when they have no idea what you believe. Notice what Jesus said about other groups who do good in Jesus name.
Luke 9:50 "And Jesus said unto him, Forbid [him] not: for he that is not against us is for us." All believers in the Lord Jesus Christ should be pulling together to try to get the lost world saved. There is no time for fighting.
Psalm 54:4 "Behold, God [is] mine helper: the Lord [is] with them that uphold my soul."
If we are for him, he is for us. And if he is for us, we need not fear. Every creature is that to us, and no more, which God makes it to be. The Lord will in due time save his people, and in the meantime, he sustains them, and bears them up so that the spirit he has made shall not fail. There is truth in God's threatenings, as well as in his promises. Sinners that repent not, will find it so to their cost. David's present deliverance was an earnest of further deliverance. He speaks of the completion of his deliverance as a thing done, though he had as yet many troubles before him. Because, having God's promise for it, he was as sure of it as if it was done already. The Lord would deliver him out of all his troubles. May he help us to bear our cross without discontent, and at length bring us to share his victories and glory. Christians never should suffer the voice of praise and thanksgiving to cease in the church of the redeemed.
"The Lord is with them that uphold my soul": My friends; those who have rallied around me to defend me. Those who comfort me by their presence; and those who sustain me in my cause, and who keep me from sinking under the burden of my accumulated troubles.
On my own I can do nothing, but with God's help I can turn the world upside down for Jesus. Possibly a more accurate statement would be (I am God's helper). I cannot fail as long as He remains my Lord. Just as God was with David, He also was with those who were on David's side.
Psalm 54:5 "He shall reward evil unto mine enemies: cut them off in thy truth."
They saw him as Saul did, that observed his haunts, where he resorted, and who were with him, as the Ziphites did under Saul's direction. As the Word here used for "enemies" signifies. The mischief they had devised for him, he believed, would be returned upon their own heads. The pit they dug they would fall into themselves. And the net they had spread for others their own feet would be taken in. This was true as of David's enemies, so of Christ's, the wicked Jews, who narrowly watched him to take every advantage against him.
"Cut them off in thy truth": Root and branch, as Saul, and his family, and his courtiers, quickly were. According to the truth of promises made to David, and of threatenings unto them. "In thy truth": Since God is omniscient, He can execute perfect justice against the wicked.
We should not even take time to think bad thoughts about our enemies. God fights the battles of the believers for them.
Romans 12:19 "Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord."
The following Scripture goes a little more in detail, what God will do to your enemies.
Romans 12:20 "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head."
Psalm 54:6 "I will freely sacrifice unto thee: I will praise thy name, O LORD; for [it is] good."
Not legal sacrifices; or freewill offerings that the law gives directions about, though the allusion is to them. But the freewill offerings of his mouth (Psalm 119:108). The sacrifices of praise and thanksgiving, on account of help, salvation, and deliverance, as appears from the following clause. Which he determines to offer, not by constraint, but willingly. Not by force, but of a ready mind; freely, and with all his heart. The sacrifice of his antitype is himself, his soul and body, as in union with his divine Person. And this was offered up to God, against whom man has sinned, and whose justice must be satisfied. And this was done freely and voluntarily as he gave himself for an offering. He laid down his life of himself, and that for sinners. The sacrifices of his people are their prayers and praises. Their acts of beneficence, and the presentation of their souls and bodies in divine service. All which they do freely, under the influence of divine grace.
"I will praise thy name, O Lord": Which explains what is meant by sacrificing. This is what is due to the Lord, and comely in his people.
"For it is good": Either the name of God; and therefore to be praised. He himself is good, as, he is, both in a way of providence and of grace. And it is good, both pleasantly and profitably good, to sing praises to him (Psalm 147:1).
David is speaking of the sacrificing of animals, as was the method under the law. The sacrifice of the believer is praise.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
Notice the word freely, in verse 6 above. This means that he will sacrifice, even when it is not expected. This means the sacrifice is of love, and not of obligation.
Psalm 54:7 "For he hath delivered me out of all trouble: and mine eye hath seen [his desire] upon mine enemies."
As he desired (1 Sam. 26:24); that is, out of all his present trouble. Not that he had no more afterwards; for as soon as one trouble is gone, generally speaking, another comes. But as God delivered him out of his present distress, so he believed he would deliver him out of all his afflictions in future times.
"And mine eye hath seen his desire upon mine enemies": Or revenge, as the Targum supplies it. Not that he delighted in the destruction of his enemies, but in the justice of God glorified thereby, and in the goodness of God to him, in delivering him from them (see Rev. 18:20). David anticipates with confidence that which he has seen in the past, the defeat of his enemies.
Then this sacrifice above is of thanksgiving, because He has done such marvelous things in behalf of David. We have even more to thank Him for than David did. We are under grace, and not under the law. Our Sacrifice was one time in the person of Jesus Christ. There is no more need for sacrifice, Jesus paid it all. Now there is only room for praise and thanksgiving.
Psalm 54 Questions
To the chief Musician on Neginoth, Maschil, [A Psalm] of David.
Psalm 55: The psalm is a prayer by one who is being unjustly harassed and who has been betrayed by a friend. The surging emotions that these situations occasion are seen in the alternating pictures of faithless men and expressions of trust in a faithful God. Thus, it contains a prayer of petition (verses 1, 2, 23), a lament over the man's present woeful state (verses 3-15, 18b-21), and an expression of trust in God (verses 16-18a, 22).
Verses 1-23: In this individual lament, David pours out his heart to his Lord because a former close friend has betrayed him (verses 12-14). There is a strong possibility that this psalm was occasioned by the betrayal of Absalom and/or Ahithophel (compare 2 Sam. Chapters 15-18). Most of the psalm alternates between prayers for his enemy's ruin (verses 9, 15, 19, 23), and praises for God's blessings (verses 16, 18, 22). The high point of the psalm for Christians who have been "stabbed in the back" by a confidant is verse 22. Though despairing, David expresses ultimate confidence in God.
III. The Prayer of Assurance (55:16-23).
Psalm 55:1 "Give ear to my prayer, O God; and hide not thyself from my supplication."
See the notes at (Psalm 5:1; Psalm 17:6). This is the language of earnestness. The psalmist was in deep affliction, and he pleaded, therefore, that God would not turn away from him in his troubles. The earnestness of his prayer declares the vehemence of his grief in so much as he is compelled to burst out into cries.
"And hide not thyself from my supplication": Made for mercies and blessings, which spring from the free grace and goodness of God, which is the sense of the word here used. And such are all mercies, whether temporal or spiritual. For none are merited by men: and from his supplication for such things the psalmist desires. That as he would not be as one deaf to him, so that he would not hide his eyes, or refuse to look upon him and deny his requests (see Isa. 1:15).
This is the desire of everyone who has ever prayed. Lord, hear me and do not turn the other way. Give me your undivided attention for a moment.
Psalm 55:2 "Attend unto me, and hear me: I mourn in my complaint, and make a noise;"
So as to answer, and that immediately and directly, his case requiring present help.
"I mourn in my complaint": Or "in my meditation"; solitary thoughts, and melancholy views of things. Saints have their complaints, on account of their sins and corruptions. Their barrenness and unfruitfulness, and the decay of vital religion in them. And because of the low estate of Zion, the declining state of the interest of Christ, and the little success of his Gospel. And they mourn, in these complaints, over their own sins, and the sins of others. Professors and profane, and under afflictions temporal and spiritual, both their own and the church's. Christ also, in the days of his flesh, had his complaints of the perverseness and faithlessness of the generation of men among whom he lived. Of the perverseness, pride and contentions of his disciples. And of the reproaches, insult, and injuries of his enemies. And he often mourned on account of one or other of these things, being a man of sorrows and acquainted with griefs.
"And make a noise": Not only with sighs and groans, but in so loud a manner as to be called roaring (see Psalm 22:1).
Psalm 55:3 "Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me."
Of Absalom, as Arama. Or of Ahithophel, who gave out he would smite the king only (2 Sam. 17:2). For the threatenings of Saul and his adherents. And so of any spiritual enemy, as sin, Satan, and the world, when they threaten dominion and tyranny. And of the Scribes and Pharisees reproaching Christ, as being a Samaritan, and having a devil, and doing his miracles by his assistance. Menacing, insulting, and triumphing over him, when on the cross.
"Because of the oppression of the wicked": Of Absalom or Ahithophel, as Arama. Who conspired against David, and obliged him to quit his palace, and the city of Jerusalem. And is applicable to the troubles which surround the people of God, from every quarter, by wicked men. And to our Lord's being enclosed by them at the time of his Crucifixion (Psalm 22:12).
"For they cast iniquity upon me": Laid things to his charge he knew not. So wicked men falsely accuse the good conversation of the saints. They have defamed me as a wicked person, or they have imagined my destruction. And so the Jews imputed crimes to Christ he was innocent of; as immorality, sedition, blasphemy, etc. The verb pictures something being tipped over, crashing down on the victim.
"And in wrath they hate me": As they do all the people of God, because chosen and called, and separated from them. And so they did Christ, and with a mortal hatred, though without a cause.
We do realize from the repetition of this prayer, that David is in earnest. Some would have us believe that we are not to pray more than once for a particular problem, but the fervent prayer of the righteous availeth much. Jesus even gave us an example of praying more than once.
Mark 8:22-25 "And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him." "And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught." "And he looked up, and said, I see men as trees, walking." "After that he put [his] hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly."
You can see from this that there is nothing wrong with praying more than once for something you need from God.
Psalm 55:4 "My heart is sore pained within me: and the terrors of death are fallen upon me."
The word for "terrors of death" means "dread". The same word is used to describe Abraham's fear when God came near (Gen. 15:12), and the horrors that befell the people of Canaan (Exodus 15:16).
This is the same David that said, Yea though I walk through the valley of the shadow of death, I will fear no evil. What is different then? David has a wounded spirit here. Sometimes the person who has the greatest faith, has difficulty realizing that God is as near as their next prayer, because they have gotten down on themselves and think that God has stopped answering their prayers. David at this point, has given up hope for help from on high. He feels all alone and forgotten. Perhaps, Jesus felt a little bit of this, when all His friends left Him. At one point in the crucifixion, even the Father turned away from Him. We have each, at some time in our life, travelled down this same road. We perhaps must get to the end of ourselves, and then God takes up the battle for us.
Psalm 55:5 "Fearfulness and trembling are come upon me, and horror hath overwhelmed me."
A graphic description of the feelings which the apprehension of death naturally excites in a man. Where the expectation of a life beyond the grave was so dim and shadowy as in Judea at this time, the "horror" of death would be the greater.
The enemy has come against David so greatly at this point, that he has begun to believe him. To feel that God is not near, protecting and keeping us from the enemy, would cause this type of panic to come upon any of us. The secret of not falling into this type of fear is in standing firmly on the solid Rock (Jesus Christ our Lord).
Psalm 55:6 "And I said, Oh that I had wings like a dove! [for then] would I fly away, and be at rest."
The "dove" is known for its ability to find obscure places to nest, far from predators. Such flight is not cowardice but a natural desire to escape from what is most dangerous or painful. The beauty of this passage has sunk deep into the Christian heart. Great composers have set to it some of their most exquisite music. The desire is one which finds an echo in almost every human breast, and the expression of it here has all the beauty of the best Eastern poetry. Jeremiah's words are far tamer, "Oh that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them!"
"Wings like a dove": David expresses his escapist feelings.
When these fearful things come, "O to have the wings of a dove", and fly away with God. Just as David desired here, to escape from all this trouble, we sometimes desire to fly away to the peace that only God can give. The eagle would be the course taken with power and might, but the dove is the way of peace.
Psalm 55:7 "Lo, [then] would I wander far off, [and] remain in the wilderness. Selah."
So David did when he fled from Absalom (2 Sam. 15:23). So gracious souls desire to be. Not in the wilderness of the people; but to be solitary as in a wilderness, clear of the company of wicked men, as Jeremiah wished for (Jer. 9:2). And that they might be more at leisure for and given up unto spiritual devotion, and be secure from their enemies. And as this may be applied to Christ, it shows the wickedness, cruelty, and barbarity of the men of that generation among whom he lived. That he chose rather to be in the wilderness, among wild beasts, than to dwell among them (Matt. 17:17). Some apply this to the state of the primitive church under Jewish persecution, when it fled from Judea, and settled in the wilderness of the Gentiles. The preachers of the word being scattered abroad by the windy storm and tempest of persecution. And the Gospel taken from the Jews, and carried to a nation bringing forth the fruit of it, where it has remained ever since. With this may be compared the state of the church under Rome Pagan in (Rev. 12:6).
David is saying that he wants to be far removed and hidden from all the problems around him. Selah, in this particular instance could be saying, what a wonderful thing to stop and think on. The wilderness spoken of would be a place of hiding from his problems.
Psalm 55:8 "I would hasten my escape from the windy storm [and] tempest."
As doves fly from storm and tempest to their nests in the rocks, so the psalmist would gladly hasten away from the passions and perils of the city to some safe refuge in the wilds. From the cruel rage and tyranny of Saul. And what he here anticipates, he afterwards accomplished, when he fled from Absalom over Jordan (2 Sam. 15:14).
No one, including David, likes to stay in the midst of a storm. He is ready to go wherever there is safety from all of this trouble.
Psalm 55:9 "Destroy, O Lord, [and] divide their tongues: for I have seen violence and strife in the city."
Or "swallow up", as Pharaoh and his host were swallowed up in the Red sea. Or as Korah, Dathan, and Abiram, were swallowed up in the earth. So all the enemies of Christ and his church will be destroyed. And death, the last of them, will be swallowed up in victory (Isa. 25:8).
"And divide their tongues": As at the confusion of languages at Babel, to which the allusion is. As in the confusion of Babylon when the wicked conspired against God. This had its accomplishment in Absalom's counsellors according to David's wish (2 Sam. 15:31). And in the Jewish Sanhedrin in Christ's time, and in the witnesses they produced against him (Luke 23:51). And of which there is an instance in the council of the Jews, held on account of the Apostle Paul (Acts 23:7).
"For I have seen violence and strife in the city": In the city of Jerusalem, now left by David, and possessed by Absalom. By whom "violence" was done to David's wives, through the advice of Ahithophel. And "strife", contention, and rebellion, were fomented among the people. This David saw, understood, and perceived, by the intelligence brought him from time to time. And in the times of Christ the kingdom of heaven suffered "violence" in this place, and he endured the "contradiction" of sinners against himself.
David is asking God to stop all this bad talk about him. This is not a physical war that David is fighting. It is a fight where brother is against brother, and they are all taking sides. It seems all the sides are against David.
Psalm 55:10 "Day and night they go about it upon the walls thereof: mischief also and sorrow [are] in the midst of it."
That is, "violence" and "strife" go about the walls of it continually. Men of violence and contention are the only watchmen of it. A city must be sadly guarded that has no better watch than this.
"Mischief also and sorrow are in the midst of it": It was full of wickedness within and without. The city, as Aben Ezra observes, was like a circle. Violence and strife were as a line round about it, and mischief and sorrow the center of it. And these two commonly go together; where mischief is, sorrow follows.
Psalm 55:11 "Wickedness [is] in the midst thereof: deceit and guile depart not from her streets."
All manner of wickedness; abominable wickedness. Wickedness as arrived to its highest pitch, and as having filled up its measure (see Ezek. 9:4).
"Deceit and guile depart not from her streets": Where truth was fallen, and equity (uprightness) could not enter (Isa. 59:14). For these are contrary the one to the other, and are incompatible. Where the one prevails, the other must give way. This whole account shows the abounding of sin in Jerusalem at this time. And that it was openly and publicly committed, and contains so many reasons of the spoken curses in (Psalm 55:9).
If I did not know better, I would think he was speaking of our cities in the United States. Day and night, the drugs are being sold and innocent lives are being taken. There seems to be no end to the mischief. Mischief brings sorrow to all who are involved. There is no solution to these problems, except through the Lord Jesus Christ. They needed a spiritual awakening, and our nation now needs a spiritual awakening as well.
Verses 12-14: The harshest wounds are those inflicted by trusted friends within the family of God (41:9). Yet even such deep sorrows can be cast on the Lord (55:22; 1 Peter 5:7).
Psalm 55:12 "For [it was] not an enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him:"
Christ, who many rejected him as the Messiah, and would not have him to reign over them, that reproached him, even one of his own apostles.
"Then I could have borne it": Reproach from an enemy is to be expected, and may be patiently endured. And, when it is for righteousness' sake, should be accounted a happiness, and rejoiced at. But the reproaches of one that has been thought to be a friend are very cutting, wounding, heartbreaking, and intolerable (Psalm 69:7). The defamatory statements and reproaches of the Scribes and Pharisees were borne by Christ with great patience, and were answered with great calmness and mildness (Matt. 11:19). Or, "I would have lifted up"; that is, my hand, and defended myself. I should have been upon my guard, ready to receive the blow, or to have put it off, or repelled it.
"Neither was it he that hated me": Openly, but secretly in his heart.
"That did magnify himself against me": Made himself a great man, and set himself at the head of the conspiracy and opposition against him. And spoke great swelling words, in way of raillery and reproach.
"Then I would have hid myself from him": As David did from Saul, when he became his enemy (1 Sam. 20:24). And as Christ from the Jews (John 8:59). But as for Judas, he knew the place he resorted to; and therefore easily found him (John 18:2). The sense may be, that he would have shunned his company and refused conversation with him. Much less would he have admitted him to his privy councils, by which means he knew all his affairs, and there was no hiding and concealing things from him.
Psalm 55:13 "But [it was] thou, a man mine equal, my guide, and mine acquaintance."
No wickedness so distresses the believer, as that which he witnesses in those who profess to be of the church of God. Let us not be surprised at the corruptions and disorders of the church on earth, but long to see the New Jerusalem. He complains of one that had been very industrious against him. God often destroys the enemies of the church by dividing them. And an interest divided against itself cannot stand long. The true Christian must expect trials from professed friends, from those with whom he has been united. This will be very painful; but by looking unto Jesus we shall be enabled to bear it. Christ was betrayed by a companion, a disciple, an apostle, who resembled Ahithophel in his crimes and doom. Both were speedily overtaken by Divine vengeance. And this prayer is a prophecy of the utter, the everlasting ruin, of all who oppose and rebel against the Messiah.
Psalm 55:14 "We took sweet counsel together, [and] walked unto the house of God in company."
Literally, "We sweetened counsel together;" that is, we consulted together. We opened our minds and plans to each other. In other words, we found that happiness in each other which those do who freely and confidentially communicate their plans and wishes. Who have that mutual satisfaction which results from the approval of each other's plans.
"And walked unto the house of God in company": We went up to worship God together. The word rendered "company" means properly a noisy crowd, a multitude. The idea here is not that which would seem to be conveyed by our translation, that they went up to the house of God in company "with each other," but that both went with the great company. The crowd, the multitude, that assembled to worship God. They were engaged in the same service, they united in the worship of the same God and associated with those that loved their Maker. Belonged to the companionship of those who sought his favor. There is nothing that constitutes a stronger bond of friendship and affection than being united in the worship of God, or belonging to his people. Connection with a church in acts of worship, ought always to constitute a strong bond of love, confidence, esteem, and affection. The consciousness of having been redeemed by the same blood of the atonement should be a stronger tie than any tie of natural friendship. And the expectation and hope of spending an eternity together in heaven should unite heart to heart in a bond which nothing, not even death, can sever.
This thing that David is going through, sounds all too familiar. You will not let an enemy hurt you this much. His friend, who he thought to be a brother in the Lord, has done this terrible thing to him. Church people, look at this. What are we doing to the family of God? God does not want a divided house. If we are His children, we must learn to help each other, not tear each other down. What a disappointment to find that a brother or sister in Christ has turned against you. I believe it is, perhaps, one of the deepest hurts we can have.
Psalm 55:15 "Let death seize upon them, [and] let them go down quick into hell: for wickedness [is] in their dwellings, [and] among them."
Ahithophel and his accomplices, Judas and the men with him; as a mighty man, as the king of terrors, and shake them to pieces. Or, "let him exact upon them"; as a creditor upon the debtor, and demand the debt of punishment for sin. Or let him come upon them at an unawares; let them not die a natural, but a violent death. The Targum mentions Doeg and Ahithophel.
"And let them, go down quick into hell": Since God had done this once with the enemies of Moses (Num. 16:30), David asks Him to perform the same judgment on his enemies. As Korah, Dathan, and Abiram, went down quick or alive into the earth; so let these men die, and descend into the grave, in their full strength. And accordingly, Absalom and Ahithophel died sudden and violent deaths (2 Sam. 17:23). And so did Judas (Matt. 27:5); and the beast and false prophet, another part of the antitype, will be taken and cast alive into the lake of fire (Rev. 19:20).
"For wickedness is in their dwellings": And dwells in them. Wherever they go or sojourn, this goes and abides with them, being the reigning principle in their hearts and lives.
"And among them": In the midst of them; their inward part is very wickedness. The Targum is, "in their bodies". But rather the sense is, in their hearts. Wickedness was both in their houses and in their hearts, and is the reason of the imprecation on them. Which arises not from a revengeful spirit, but from a zeal for the glory of God. And is to be considered as a prophecy of what would be, and not to be drawn into an example for private Christians to act by.
David is expressing here, the fact that if they have turned against David (a servant of God), they have turned against God. Their fate is an eternity in hell. They have chosen wickedness over God. There is no more hope for them.
Psalm 55:16 "As for me, I will call upon God; and the LORD shall save me."
Not upon a creature, on idols and images, on angels or saints departed; but upon God. In his time of trouble, for salvation and deliverance from enemies; who is able to save. This is to be understood of calling upon God in prayer (as Psalm 55:17), explains it, and the Targum here renders it. Though sometimes invocation of the name of God takes in the whole of divine worship.
"And the Lord shall save me": Which confidence was founded partly upon his promise to deliver such that call upon him in the day of trouble (Psalm 50:15). And partly upon his power, whose hand is not shortened that it cannot save. The Targum is, "the Word of the Lord shall redeem me."
David has left his enemy in the capable hands of the Lord and he has turned to spend all his time worshipping God. He is giving us good advice here. Stop whining about those lost and go to the Lord. The Lord will not only save us, but will heal our memories of the traitors we once called friends.
Psalm 55:17 "Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice."
In another place (in Psalm 119:164), the psalmist says that he engaged in acts of devotion seven times in a day. Daniel prayed three times a day (Dan. 6:10). David went, in his troubles, before God evening, morning, and mid-day, in solemn, earnest prayer. So Paul, in a time of great distress, gave himself on three set occasions to earnest prayer for deliverance.
"And cry aloud": Denoting the distress he was in, the fervency of his prayer, and the importunity of it.
"And he shall hear my voice": This he might be assured of, from the general character of God, as a God hearing prayer, and from his own special and particular experience of the truth of it, and from the promises made unto him.
David in a sense is saying, I will pray without ceasing and God will hear and answer my prayer.
Psalm 55:18 "He hath delivered my soul in peace from the battle [that was] against me: for there were many with me."
That is, God had preserved his life, and delivered him safe and sound from many a battle which was fought against him, and might seem at first to go against him. And had given him peace and rest from all his enemies before the present trouble came upon him (2 Sam. 7:1). Wherefore he believed, that he who had delivered him in time past would deliver him again. This is the reasoning of faith (2 Cor. 1:9).
"For there were many with me": Either enemies fighting with him; and so this is mentioned to set forth the more the power of God in his deliverance. Or friends, who were on his side. All Israel and Judah, who loved David and prayed for him, as Jarchi interprets it. Or the angels of God, as Aben Ezra; who being for the Lord's people, are more than they that are against them (2 Kings 6:16). Or God, Father, Son, and Spirit; and if he is for us, who shall be against us? (Rom. 8:31). The Targum says, "for in many afflictions his Word was for my help."
Notice the past tense here. He delivered his soul, long before David asked. Now David has stopped looking at those who fought him and started looking at those who are with him. This is again, very good advice for us. Jesus saved us long before we asked Him to. Think of the brothers and sisters in Christ who have not gone away from God, and stop thinking so much of those who went astray.
Psalm 55:19 "God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God."
That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies (Psalm 55:9). And shall bring them down upon them, in answer to his requests. Or it may be, rendered, "God shall hear and answer them"; he shall hear their blasphemies, and take notice of their wickedness, and answer them by terrible things in righteousness.
"They have no changes": David's enemies were too set in their ways and too secure to pay any attention to God.
Some may profess belonging to God, but if they do not turn from their evil ways, they are not His. They do not fear God, so they do not obey God. They are lost.
Psalm 55:20 "He hath put forth his hands against such as be at peace with him: he hath broken his covenant."
Some explain "he" as "the wicked collectively," and maintain that in this verse and the next no particular person is pointed at. But it seems better to regard the psalmist as "suddenly reverting to the fixed and deepest thought in his heart, the treachery of his friend" (Canon Cook). Ahithophel had put forth his hand against such as were at peace with him."
"He hath broken his covenant": The covenant of friendship with David (verse 14). Not, perhaps, a formal one, but involved in the terms on which they stood one towards the other. This enemy had broken a treaty in his treachery, even against his allies.
God's covenant with man is conditional. We are blessed if we do His will, and we are cursed if we do not His will. Those rebellious ones have broken the covenant of God themselves.
Psalm 55:21 "[The words] of his mouth were smoother than butter, but war [was] in his heart: his words were softer than oil, yet [were] they drawn swords."
Such were the words of Ahithophel, when in counsel with David. And such the words of Judas, when he said to Christ, "hail, master", and kissed him (Matt. 26:49).
"But war was in his heart": Even a civil war, rebellion against his prince. That was what Ahithophel meditated in his heart. Though the traitor talked peace, his intention was war. And nothing less than to take away the life of Christ was designed by Judas. The words may be rendered, "they were divided"; that is, his mouth and his heart: "his mouth was butter, and his heart war"; the one declared for peace, when the other intended war (see Jer. 9:8).
"His words were softer than oil": At one time full of soothing and flattery.
"Yet were they drawn swords": At another time sharp and cutting, breathing out threatening and slaughter, destruction and death.
This is saying the same thing that Jesus said. He told some who said they believed in Him, to get away, He never knew them. They said things with their mouth that were not really in their heart. God looks on the heart of man. God judges us by the things that are in our heart, not by the lies that come out of our mouth.
Psalm 55:22 "Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved."
"Cast thy burden upon the LORD": The word for "burden" implies one's circumstance, one's lot. The psalmist promises that the lord will uphold the believer in the struggles of life.
This is probably some of the best advice in all of the Bible. Cast your cares upon the Lord, for He cares for you. With Christ dwelling in you, you shall not be moved by any false wind of doctrine, or by any problem that comes your way.
Psalm 55:23 "But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee."
Ahithophel and his accomplices in the conspiracy against David. Judas and the wicked Jews concerned in Christ's death; and did not believe in him.
"Into the pit of destruction": Or "corruption". Either the grave, where bodies being put corrupt and putrefy; or hell, where the wicked are punished with everlasting destruction (see Psalm 55:15). Compare the unusual death of Absalom (2 Sam. 18:9-15), and the suicide of Ahithophel (2 Sam. 17:23).
"Bloody and deceitful men shall not live out half their days": Such as Ahithophel and Absalom, Judas, and the murderers of our Lord. Or, "do not halve their days"; do not come up to the half of the ordinary term of man's life, which is threescore years and ten. The Jews say, that all the years of Doeg were but thirty four, and of Ahithophel thirty three; and probably Judas might be about the same age. Or the sense is, that, generally speaking, such sort of men dies in the prime of their days, and do not live half the time that, according to the course of nature, they might live. And which they promise themselves they should, and their friends hoped and expected they would.
"But I will trust in thee": The Lord, that he would hear and save him, support him under his burden, supply him with his grace, and everything needful, and not suffer him to be moved. And that he should live to fill up the measure of his days, do the will and work of God, and then be received to glory.
David is expressing the downfall of those who are not living for God. We who have read the Bible, know the terrible fate that awaits those who do not love God and serve Him. The pit that is spoken of here, is possibly the lake of fire. David is wise in deciding that what comes or goes, he will serve the Lord. I can say with him, whatever comes or goes, I determine in my heart to serve the Lord.
Psalm 55 Questions
To the chief Musician upon Jonath-elem-rechokim,
Michtam of David, when the Philistines took him in Gath.
Psalm 56: The superscription relates the psalm to David's first stay in Gath under Achish (1 Sam. 21:10-15). The refrain of (verses 4, 10 and 11), mark off two sections in the psalm. First, David contrasts his threatening enemies with his faithful God (verses 1-4). Second, he expresses the truth that he is watched from two directions: on the one side by his enemies; on the other by God, his Protector (verses 5-11). The refrain (of verse 4), is now strengthened and expanded into two verses (verses 10-11). The two final verses serve as a conclusion that assumes his upcoming deliverance as a present reality.
Verses 1-13: This psalm, apparently written when David had been endangered by the Philistines (1 Sam. 21:10-15), expresses the kind of confidence in the Lord that believers should exude when they find themselves in terrifying circumstance. David's natural reaction was to panic (verses 3, 4, 11). But he demonstrates in the psalm that the believer can replace potential terror with the composure of trust.
III. Trust and Thanksgiving (56:10-13).
Title: "According to Jonath-elem-rechokim": Possibly a tune name which links Psalm 56 with Psalm 55 (compare Psalm. 55:6; see note on Psalm 16 - Title).
Psalm 56:1 "Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me."
For David could expect no mercy at the hands of men, among whom he was. Whose tender mercies were cruel; he being at Gath, the city of Goliath, whom he had slain. And whose sword he had now with him. And among his brethren and friends, who he might justly fear would revenge his death upon him. Wherefore he betakes himself to God, and pleads not any merit or righteousness of his own, but implores the grace and mercy of God. And he might expect to find grace and mercy in this his time of need, since there is mercy with the Lord. He is plenteous in it, distributes it freely, delights in so doing, and does it constantly. His mercy endures forever; it is from everlasting to everlasting for them that fear him.
David wrote this psalm when he fled to Gath to get away from Saul (1 Sam. 21:10-15). Psalm 34 is also about this event; although there, Achish is called by his royal name, Abimelech.
This is yet another instance where David is in peril of his life. It appears that his enemy will never let up. He pursues him every day. If we were to look at this and seek a lesson to be learned, we would find that we must constantly be on guard. Our enemy the devil, is in constant pursuit of those he might deceive and get into his trap. It seems he never lets up.
1 Peter 5:8 "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:"
Psalm 56:2 "Mine enemies would daily swallow [me] up: for [they be] many that fight against me, O thou most High."
For not one man only, but many, were his enemies. Who observed and watched him, and were eagerly desirous of his ruin. The believer has many enemies, sin, Satan, and the world, seeking to devour and destroy him, though they cannot.
"For they be many that fight against me": His own followers and friends were few; his foes were many. Saul had numerous followers, and David encountered foes wherever he went.
This never-ending battle that David is fighting is the very same enemy that we fight. The characters may be a little different, but they are all sent on an evil mission by our adversary, the devil. Evil men of all ages are controlled by the devil. They cannot do good, because they are sold out to him. David mentions the only one that can help any of us in this same predicament; O thou Most High.
Psalm 56:3 "What time I am afraid, I will trust in thee."
"I will trust in thee": Confidence in the Lord is a purposeful decision, replacing an emotional reaction to one's circumstances.
How can I fear? God is on my side. David saw the magnitude of the opposition, and it was enough to make the bravest of them all afraid. He did not panic, because he had put his trust in the Lord. It is reasonable to be cautious in the face of danger. We would not walk out in front of an oncoming truck to see if God would protect us. This would be testing God. We must use our own knowledge and ability to the best of our ability, and God will do the rest.
Psalm 56:4 "In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me."
Or praise him for his words for the whole Scripture that was then in being. For those testimonies which were David's counsellors in times of difficulty and distress. And particularly for some word of promise made unto him, he was persuaded would be fulfilled. And in which he gloried and made his boast of, and on which his faith and hope were built. And this he did, and determined to do, in the strength of the Lord, and by the assistance of his grace.
"In God I have put my trust": Either in times past, and was not ashamed or confounded. Or now, as he determined he would in (Psalm 56:3).
"I will not fear what flesh can do unto me": Or continue to fear any or all of my enemies. Though I have been afraid of them, I will shake off these fears, trusting in the Lord, and depending on his word. Or, "what can flesh do unto me?" which is as grass, and the goodliness thereof as the flower of the field. Poor, frail, mortal man! What can he do against me, if God be for me? And therefore, why should I fear? Men may contrive schemes, form weapons, and attempt many things against the saints, but can execute nothing, except permitted by the Lord. And the utmost they can do, when suffered, is to kill the body.
David should know better than any of us, that the statement he has made above is true. To look at the giant Goliath, was a very frightening thing. David did not let the size and power of Goliath stop him. He came against Goliath in the power and might of Almighty God. Flesh did not cause him great fear then, even though that flesh was several times as big as he was. The very worst this enemy of David's can do is destroy David's body. We see in the next Scripture that we are not to fear him who can destroy the body.
Matthew 10:28 "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
Psalm 56:5 "Every day they wrest my words: all their thoughts [are] against me for evil."
Form, fashion, and shape them at their pleasure. Construe them, and put what sense upon them they think fit. The word is used of the formation of the human body (in Job 10:8). They put his words upon the rack, and made them speak what he never intended; as some men distort the meaning of the Scriptures to their own destruction (2 Peter 3:16). And as the Jews distorted the words of Christ (John 2:19). The word has also the sense of causing vexation and grief (Isaiah 63:10); and so, it may be rendered here, "my words cause grief" to his enemies. Because he had said, in the preceding verses, that he would trust in the Lord, and praise his word, and not be afraid of men. Just as the Sadducees were grieved at the apostles preaching, through Jesus, the resurrection of the dead (Acts 4:1). Or they caused grief to himself; for because of these his enemies reproached him, cursed him, and distressed him. The Septuagint and Vulgate Latin render it, "they cursed my words"; or despised them, as the Ethiopic and Arabic versions. Anguish is intensified by unceasing harassment.
"All their thoughts are against me for evil": Their counsels, schemes, and contrivances, were all formed to do him all the hurt and mischief they could.
Wrest in the verse above, means to carve. This then, would mean that they carve up the words of David. They destroy the things he has said by twisting them around and making things out of them that David had not said. They have evil thoughts about David constantly. This is not only a problem of David's, but it is a problem of all those who try to do the will of God.
Psalm 56:6 "They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul."
That is, they do not attack me singularly, but they unite their forces and they combine against me.
"They hide themselves": They lurk in ambush. They do not come upon me openly, but they conceal themselves in places where they cannot be seen, that they may spring upon me suddenly.
"They mark my steps": They watch me whatever I do. They keep a spy upon me, so that I can never be sure that I am not observed.
"When they wait for my soul": As they watch for my life; or, as they watch for opportunities to take away my life. I am never secure; I know not at what time, or in what manner, they may spring upon me. This would apply to David when he fled to Achish, king of Gath; when he was driven away by him. And when he was watched and pursued by Saul and his followers as he fled into the wilderness. (1 Sam. 21:1-15; 22).
If one demon cannot destroy you, the devil just keeps on dispatching more, until it seems there is an army of them trying to make you foul up. They are everywhere we step trying to trip us up.
This is the very thing the serpent did to Eve. He waited and caught her away from Adam, and at a weak moment and he deceived her. As I said, the devil never changes his tactics. He just colors them up a little and passes them by us again, to see if he can catch us at a weak moment. This is the very thing happening to David here. David is the beloved of God. If the devil could trip him up, wouldn't that be a feather in his cap? If you are under constant attack of the devil, it probably means you are one of God's anointed.
Psalm 56:7 "Shall they escape by iniquity? in [thine] anger cast down the people, O God."
"In thine anger": The anger of God is not an emotional loss of temper, but a judicial outrage resulting from God's holy nature reacting to wickedness and ungodliness.
Sometimes it seems like those who are living sinful lives are the ones who are prospering in this life. David asks, are they going to get out of this with their evil ways? They may get away with it for a while, but the day of reckoning is coming when they will have to face the righteous Judge. David's request will come true at that day. God will cast them down into the pit.
Verses 8-9: The bold statement of trust in verse 9, "God is for me", is backed up by the claims that God keeps track of His people wherever they "wander" (Rom. 8:31). He is so concerned for their pain that He keeps their "tears" in a "bottle" (Rev. 7:17; 21:4). That is God Most High! He cares intimately for every detail of a person's life.
Psalm 56:8 "Thou tellest my wanderings: put thou my tears into thy bottle: [are they] not in thy book?"
My tears ... thy bottle": David asked God to keep a remembrance of all of his sufferings, so that God would eventually vindicate him.
It was the custom in those days to catch the tears of the mourners in a bottle. God is so observant of us that every step we take, every word that we utter, every prayer that we pray, and everything that we do is recorded. God knows everything about you and me. We may deceive those around us, but we cannot deceive God, He knows everything. Someday the book of our life will be opened. Will we be ashamed when He reads to us out of the book?
Psalm 56:9 "When I cry [unto thee], then shall mine enemies turn back: this I know; for God [is] for me."
In prayer.
"Then shall mine enemies turn back": Great is the strength of prayer. The effectual fervent prayer of the righteous avails much against their enemies. When Moses lifted up his hands, Israel prevailed. The cases of Asa, Jehoshaphat, and Hezekiah, prove it. This David was assured of, and knew it to be true by experience. His prayer being often the prayer of faith in this respect.
"This I know; for God is for me": He knew that when he prayed his enemies would flee; because God was on his side, who is greater than they. Or by this he knew that God was for him, and was his God, by hearing his prayers, and causing his enemies to turn back. Or, however, let things go how they will, this he was assured of. That he had a covenant interest in God, and who would be his God and guide even unto death.
David knows, as we should know, that when God hears his cry, the enemy better run. If God be for me, who can be against me? The answer would be only the very foolish.
Psalm 56:10 "In God will I praise [his] word: in the LORD will I praise [his] word."
These words are repeated from (Psalm 56:4). And for the greater certainty of the thing, and to show his fixed resolution to do it, and his strong affection for the Lord and his word, they are doubled.
"In the Lord will I praise his word": In "Yahweh." That is, whether I contemplate God in the usual name by which he is known, Elohim. Or by that more sacred name which he has assumed, Yahweh. That which seems now to me to lay the foundation of loftiest praise and heartiest thanksgiving, is that he has spoken to people, and made known his will in his revealed truth.
God inhabits the praises of His people. I am not really sure about what this Scripture is saying. The best I can do with it, is to say that even our praise has to be in Him. The Word of God (Christ), in us is actually what causes us to praise. The Word, Jesus Christ, Lord, God, are all involved in my praises, if I truly have Christ in me.
Psalm 56:11 "In God have I put my trust: I will not be afraid what man can do unto me."
"What man can do unto me": No human has the power to overcome God's providential control.
As I said before, about all man can do is to kill our body. Our spirit will live on. If our trust is truly in God, we should have no fear of death. Death is just a release for our spirit, which has been encumbered by flesh. Paul goes into the fact that life after death is better than life in the flesh, in (Phil. 1:20-21). I will give just one Scripture here, but read it all for yourself.
Philippians 1:21 "For to me to live [is] Christ, and to die [is] gain."
Psalm 56:12 "Thy vows [are] upon me, O God: I will render praises unto thee."
"Vows": Confident that the Lord would deliver him, David had already vowed to present a thank offering to God (compare Lev. 7:12; Psalm 50:14).
It is a dangerous thing to make a vow to God and then not keep it. David is saying here, that the vows he made to God, he would keep. He also says that he will never stop praising God. That is my desire as well. As long as there is breath in my body, I want to use that breath praising God in some way.
Psalm 56:13 "For thou hast delivered my soul from death: [wilt] not [thou deliver] my feet from falling, that I may walk before God in the light of the living?"
That is, my "life." Thou hast kept "me" from death. He was surrounded by enemies. He was pursued by them from place to place. He had been, however, graciously delivered from these dangers, and had been kept alive. Now he gratefully remembers this mercy, and confidently appeals to God to interpose still further, and keep him from stumbling.
"Wilt not thou deliver my feet from falling": This might be rendered, "Hast thou not delivered;" thus carrying forward the thought just before expressed. So the Septuagint, the Vulgate, and Luther and DeWette render it. The Hebrew, however, will admit of the translation in our common version, and such a petition would be an appropriate close of the psalm. Thus understood, it would be the recognition of dependence on God. The expression of gratitude for his former mercies and the utterance of a desire to honor him always. The acknowledgment of the fact that God only could keep him; and the manifestation of a wish that he might be enabled to live and act as in His presence. The word here rendered "falling" means usually a "thrusting" or "casting down," as by violence. The prayer is, that he might be kept amid the dangers of his way. Or that God would uphold him so that he might still honor Him.
"That I may walk before God": As in his presence; enjoying his friendship and favor.
"In the light of the living": See the notes at (Job 33:30). The grave is represented everywhere in the Scriptures as a region of darkness (see the notes at Job 10:21-22; compare Psalms 6:5; 30:9; Isa. 38:11, 38:18-19), and this world as light. The prayer, therefore, is, that he might continue to live, and that he might enjoy the favor of God: a prayer always proper for man, whatever his rank or condition.
This is a very good request David is making. He wants God's Light to guide his steps, so that he will not stumble and fall. He is saying, Lord you saved me, help me stay saved. The only path that any of us should walk is the straight and narrow path that God has chosen for us. We cannot see the way without the Light of Jesus to guide our every step.
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
Psalm 56 Questions
To the chief Musician, Altaschith,
A Michtam of David, when he fled from Saul in
the cave.
Psalm 57: The superscription provides a helpful backdrop for the psalm, which was composed after David escaped from Gath (see Psalms chapter 56 and 1 Sam 22:1). The refrain (of verses 5 and 11), marks the Psalm into two distinct sections: his petition and lament (verses 1-5), and his trust and thanksgiving (verses 6-11).
Verses 1-11: This is another lament expressing supreme confidence in the Lord in the midst of calamitous circumstances. Though David finds himself hiding from Saul (see Title), he knows that his real refuge is not in the walls of the cave (compare 1 Sam. 22:1, 24:3), but in the shadow of God's wings.
Title: "Altaschith": Possibly the opening words of a known song, implying that this psalm should be sung to the same tune (see note of Psalm 16; Title).
Psalm 57:1 "Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until [these] calamities be overpast."
"The shadow of thy wings": Metaphorically, God cares for His own as a mother bird protects its young. Symbolically, there may be a reference here to the cherubim wings on the Ark of the covenant where God was specifically present (compare Exodus 37:1-16; Psalms 17:8; 36:7; 61:4, 63:7; 91:1, 4).
"I make my refuge": When life becomes bizarre, only one's relationship with his God calms the soul.
David knew that he was not going against Saul to do him any harm. He would not even defend himself against Saul, because Saul was anointed of God. If David could not protect himself, his only chance is that God would protect him. The fact that David asks twice for God to be merciful unto him shows the urgency of the prayer. Notice, this prayer is joined with an announcement of the fact that David had faith in God. When we place our faith in God, He will not fail us. When the rain or storm is coming, the baby chickens run and get under the wings of the mother hen, and no rain falls on them. These outstretched wings of God that are protecting David here, are available to all who will hide in the shadow of God's love.
Psalms 17:8 "Keep me as the apple of the eye, hide me under the shadow of thy wings,"
The enemy would not dare come near enough to God for His shadow to fall on them. You can easily see the protection provided by the shadow of God.
Psalm 57:2 "I will cry unto God most high; unto God that performeth [all things] for me."
"God most high": God is transcendent, elevated far above His creation and all powerful.
"Performeth all things for me": God's transcendence (verse 2a), never removes Him from intimate involvement in His people's lives.
David is recognizing in this that without the help of God, he is helpless. We all are helpless, without the hand of God doing all things well for us. God never failed him before when he cried out to him, and he will not fail him now. Sometimes we forget all the things God has already done for us. David is not just praying to God and thanking Him for the things He has done for him, but David is reminding himself as well, that God has done wonderful things for him in the past.
Psalm 57:3 "He shall send from heaven, and save me [from] the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth."
Either his angels, as (Dan. 3:28), or his power and help in some less extraordinary way. As if he had said, "There are greater armies in heaven than those that here surround me". And rather than I should perish, he will send them for my deliverance.
"And save me from the reproach of him, etc. From that shameful destruction which Saul designs to bring upon me. The Hebrew, however, may be properly rendered, as in the margin, he reproaches, or hath reproached. That is, he will certainly put to shame, or reproach him.
"That would swallow me up": By disappointing his expectation, and delivering me from his rage.
"God shall send forth his mercy and truth": Shall discover them by their proper fruits, namely, by affording his gracious help in pursuance of his promises. "The reader will observe, that mercy and truth are here poetically represented as ministers of God. Standing in his presence, ready to execute his pleasure, and employed by him in the salvation of his people."
My help, your help and David's help comes from the Lord of heaven. The world is the enemy of those who love God. Why should we find it strange that the world hates us? Look at what Jesus said about all of this.
John 15:18 "If the world hate you, ye know that it hated me before [it hated] you."
Matthew 10:25 "It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more [shall they call] them of his household?"
Selah above means to pause and think on these things. Just as God has done in the past, He will send mercy to save David and truth to inform all. Mercy and truth shall reign in the end.
Psalm 57:4 "My soul [is] among lions: [and] I lie [even among] them that are set on fire, [even] the sons of men, whose teeth [are] spears and arrows, and their tongue a sharp sword."
"Lions": The wicked are pictured as menacing animals, ready to destroy their prey with their razor-edged teeth (compare Psalms 7:2; 10:9; 17:12; 22:13).
"Them that are set on fire": The wicked are like a consuming fire.
David pictures his adversaries as "lions", prowling around, waiting to destroy him. The power of "their tongue" is compared to a "sword" (Prov. 30:14; James 3:1-12).
These are not sons of God; they are sons of men. A natural lion or a bear, was no problem to David. These lions are people who have a destructive nature. Even the words that come from their mouth are destructive "their tongue a sharp sword". David had been hunted down like an animal. They had threatened his life and they had told lies on him, they had even tried to tear him to pieces, but God had protected David. They were so mad at David, it seemed as if they were on fire with hatred.
Psalm 57:5 "Be thou exalted, O God, above the heavens; [let] thy glory [be] above all the earth."
"Be thou exalted, O God": A truly godly person wants God's glory to be exhibited more than he wants his own personal problems to be solved.
In the very middle of all this terrible danger that David is in, he stops to praise God. In the verse above, David is saying that he agrees with the following verse:
1 Chronicles 29:11 "Thine, O LORD, [is] the greatness, and the power, and the glory, and the victory, and the majesty: for all [that is] in the heaven and in the earth [is thine]; thine [is] the kingdom, O LORD, and thou art exalted as head above all."
Psalm 57:6 "They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen [themselves]. Selah."
They laid snares for him, as the fowler does for the bird, in order to take him. It denotes the insidious ways used by Saul and his men to get David into their hands. So the Pharisees consulted together how they might entangle Christ in his talk (Matt. 22:15).
"My soul is bowed down": Dejected by reason of his numerous enemies, and the crafty methods they took to ensnare and ruin him. So the soul of Christ was bowed down with the sins of his people, and with a sense of divine wrath because of them. And so their souls are often bowed down. Or they are dejected in their spirits, on account of sin, Satan's temptations, various afflictions, and divine desertions. The Targum renders it, "he bowed down my soul;" that is, the enemy; Saul in particular. The Septuagint, Arabic, and Ethiopic versions, "they bowed down my soul"; the same that prepared a net for his steps; everyone of his enemies. They all were the cause of the dejection of his soul: the Syriac version leaves out the clause.
"They have digged a pit before me, into the midst whereof they are fallen themselves": Set a trap, as a hunter might entangle an animal's feet with a net. Contriving and seeking to find out the places where David's haunt was, Saul got into the very cave where he and his men were; and had his skirt cut off, when his life might as easily have been taken away (1 Sam. 23:22; see Psalm 7:15).
David is saying in this, "They have set a trap for me", and they will be caught in their own trap. This is the very thing that happens to people today. They try to trap the believer, and they fall into their own trap. This has been speaking specifically about Saul and his men trying to catch David. David went into their camp, and did not destroy Saul.
1 Samuel 24:11 "Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that [there is] neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it."
David did not desire to kill Saul, but Saul wanted to kill David.
Verses 7-11: As a lament against tyranny, the first half of the psalm rehearses a series of charges against wicked leaders and judges; and the second half is an imprecatory prayer that they be obliterated. In the end, the psalmist is certain that God will act with ultimate justice.
Psalm 57:7 "My heart is fixed, O God, my heart is fixed: I will sing and give praise."
Firm and sure, trusting in the Lord, believing that he should be saved by him out of his troubles (see Psalm 101:1). So, in a spiritual sense, a heart fixed and established, or that is firm and sure, is one that is assured of its salvation by Christ. Rooted and grounded in the love of God, firmly built on the foundation, Christ, and has its affections set on him. And is unmoved, from the hope of the Gospel, and the doctrines of it, by whatsoever it meets with in the world.
"My heart is fixed": This is repeated, to show the vehemence of his spirit, and the certainty of the thing.
"I will sing and give praise": For the salvation wrought for him, and which he was sure of. And before he had finished this psalm, or while he had composed it, did enjoy it.
David has determined within his heart to worship God. Though the world seems to be falling down around you, praise God. The battle is God's and the victory is mine. We are soldiers in the battle, but it is God's war against Satan. No weapon formed against me shall prosper.
Isaiah 54:17 "No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD."
Psalm 57:8 "Awake up, my glory; awake, psaltery and harp: I [myself] will awake early."
"My glory": The mind, that rational, intellectual, emotional part of a person which interacts with and praises God (see note on 16:9).
"I myself will awake early": He cannot wait until morning to praise the Lord for all of His blessings. He must wake up the personified dawn so that he can praise the Lord.
David did most of his praising in song and with his instrument. Each of us have our own way of praising God. He loves the praises of His people. David is saying that he will begin his day by singing praises to God.
Psalm 57:9 "I will praise thee, O Lord, among the people: I will sing unto thee among the nations."
"The people ... nations": References to Gentiles, nations which would not normally know Jehovah God.
David is not ashamed of his God. He will sing praises to everyone who will listen, even to the other nations. He did just that when he wrote the Psalms. All nations of the world have read the Psalms and heard the praises of David.
Psalm 57:10 "For thy mercy [is] great unto the heavens, and thy truth unto the clouds."
Which denotes the exceeding greatness and largeness of it; as it is in the heart of God, who is plenteous in mercy. As it is expressed in the covenant of grace, where are stores of it; as it is shown forth in the choice of persons to eternal life. In the mission of Christ into this world to die for them. In the regeneration of them, the pardon of their sins, and eternal life. And this mercy is not only extended to persons in the several parts of the earth, but is as high as the heaven above it (Psalm 103:11).
"And thy truth unto the clouds": The faithfulness of God in performing his purposes and his promises. Or the Gospel, and the doctrines of it, which contain the deep things of God. Unless Christ himself should be meant, who is the truth which sprung out of the earth (Psalm 85:11), and is now ascended unto heaven, and is higher than the heavens. And whose exaltation and glory may be designed in (Psalm 57:11).
Psalm 57:11 Be thou exalted, O God, above the heavens: [let] thy glory [be] above all the earth.
David is thinking as broadly (verse 9), and as highly (verses 10-11), as he can. God's mercy, truth, and glory are immense and unfathomable (compare Rom. 11:33; Eph. 3:17:18).
There is no limit to the mercy of God. Truth cannot be destroyed; it will live on forever. The truth that we see in the clouds is the rainbow that God set in the clouds to remind us of His promise never to destroy the world again with water. Truth is one of the descriptions of God. (Verse 11 is a repeat of verse 5; all I can say to verse 11 is Amen).
Psalm 57 Questions
Psalm 58
To the chief Musician, Altaschith, Michtam of David.
Psalm 58: The psalm may best be described as a prayer against unjust judges. "O congregation" (in verse 1), is literally "O gods", though the word is best taken here to refer, not to gods, but to rulers who represent God. God and civil leaders are sometimes closely linked together (Exodus 22:28; Deut. 19:17-18). The indictment against these unjust judges is contained in (verses 1-5); the petition of David in (verses 6-9), includes a mighty imprecation; and the conclusion emphasizes the effect of God's vindication on the righteous in (verses 10 and 11).
Verses 1-11: As a lament against tyranny, the first half of the psalm rehearses a series of charges against wicked leaders and judges; and the second half is an imprecatory prayer (imprecatory psalms are those psalms that contain curses or prayers for the punishment of the psalmist's enemies), that they be obliterated in the end, the psalmist is certain that God will act with ultimate justice.
Title: "Altaschith" (see note on Psalm 57: Title; and note on Psalm 16: Title).
Psalm 58:1 "Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?"
A bold protest is made against unrighteous judges (derisively called "congregation"), who deliberately perverted justice while pretending to uphold it.
"O congregation": The leaders were silent when they should have spoken up for righteousness.
The key word in this is "congregation". Who were the congregation that David was speaking of here? The Israelites who received the law of God on the way to the Promised Land were spoken of as the congregation. This is not the world around them, but the descendants of these Israelites. These are people who profess God. They would be called sons of God, if they were living up to their high calling. Notice though, that David speaks of them as sons of men. The only way to speak righteousness is to have Jesus Christ dwelling inside of you. David is saying to them that, they are pretending to be followers of God when, in fact, they are of the world. A person who is not righteous cannot judge uprightly.
Psalm 58:2 "Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth."
So far were they from speaking righteousness, and judging uprightly. The heart of man is wickedness itself; it is desperately wicked, and is the shop in which all wickedness is wrought. For sinful acts are committed there as well as by the tongue and hand, as follows. This phrase also denotes their sinning. Not with precipitancy, and through surprise; but with premeditation and deliberation. And their doing it heartily, with good will, and with allowance. And their continuance and constant persisting in it.
"Ye weigh the violence of your hands in the earth": They were guilty of acts of violence and oppression. Which, of all men, judges should not be guilty of. These wicked rulers meditate on the strategy for wicked schemes. Whose business it is to plead the cause of the injured and oppressed, to right their wrongs, and to protect and defend them. These they pretended to weigh in the balance of justice and equity, and committed them under a show of righteousness. They decreed unrighteous decrees, and framed mischief by a law. And this they did openly, and everywhere, throughout the whole land.
We see not only people who are pretending to be believers and are not, but they have a very evil heart. In fact, they are so evil that they are using their hands for evil purposes and not good. Even worse than that, they are proud of their evil deeds. To weigh violence in the earth is a way of saying, they are bragging about their evil.
Psalm 58:3 "The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies."
"Are estranged from the womb": All people are born totally depraved. Without being made new creatures in Christ by God's power, they are prevented by their wicked nature from pleasing God (compare Psalm 51:5; Rom. 3:9-18; 2 Cor. 5:17).
We know from the gospel teachings that John the Baptist was baptized with the Holy Ghost while he was yet in his mother's womb. His entire life was dedicated to God. He even died a martyr at an early age. The person (in verse 3 above), is the opposite of John the Baptist. The wicked above is estranged from God, even from his mother's womb. His entire life is spent doing evil. He is a liar as well. You would have to say the wicked (in verse 3), is a servant of the devil. This person has chosen the devil over God.
Psalm 58:4 "Their poison [is] like the poison of a serpent: [they are] like the deaf adder [that] stoppeth her ear;"
"Their poison is like": The words and actions of these tyrants are like poisonous venom in a serpent's fangs.
"Deaf adder": Like a cobra which cannot hear its charmer are these stubborn rulers, who ignore all encouragements to righteousness.
The poison under the tongue of the evil man can kill just as easily as the poison of a serpent. There is no chance of them being saved, because they have to hear and believe to be saved.
Romans 10:14 "How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?"
We see, in the verse above, that they are as deaf as the serpent itself.
Psalm 58:5 "Which will not hearken to the voice of charmers, charming never so wisely."
Serpent charmers are alluded to in (Eccl 10:11 and Jer. 6:17). They have at all times been common in the East, as they are still in India. And it is with reason suspected that the magicians of Pharaoh employed the art in their contest with Moses and Aaron.
"Charming never so wisely": Literally, though they bind their spells skillfully.
You can talk to the evil people this is talking about all day long, and it will not convince them. They are sold out to the devil. It seems nothing will reach them.
Psalm 58:6 "Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD."
"Break their teeth ... great teeth": The psalmist prays that the means of doing evil would be destroyed.
David is asking God to render them harmless. If they will not open their ears and receive the Lord, then don't let them loose where they can harm the cause. The sad thing about all of this is, we have to go back to the word. In some churches even today, there are those who are in the church to destroy it, and not to build it up. Even in the 12 apostles Jesus chose to help him, there was one whose father was the devil. Paul warned that the churches would have evil ones who would come in and try to destroy the church.
Acts 20:28-30 "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock." "Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."
It is no different now than it was in Paul's day. Pray that God will give you discernment to know who are the destroyers. Pray God will lock their jaw, where they will not be able to destroy with their tongue.
Psalm 58:7 "Let them melt away as waters [which] run continually: [when] he bendeth [his bow to shoot] his arrows, let them be as cut in pieces."
"Melt away as waters": An imprecatory prayer that the tyrants would disappear like water seeping into sand in a dry wadi.
"Arrows ... cut in pieces": Apparently a prayer that the intentions of evil would be rendered as ineffective as broken arrows.
If they are bound up where they cannot perform their evil deeds, then they will soon leave this church and go to another that is a little more vulnerable. Again, he is just saying, render them harmless.
Psalm 58:8 "As a snail [which] melteth, let [every one of them] pass away: [like] the untimely birth of a woman, [that] they may not see the sun."
"Snail ... which melteth": A simile for that which is transitive, perhaps based facetiously on the idea that a snail depletes itself in its own trail as it moves along. As a snail when it comes out of its shell liquefies, drops its moisture, and with it makes a "path", from whence it has its name in the Hebrew language. And so the Targum here, "as the snail moistens its way;" which moistness it gradually exhausts, and melts away, and dies. So the psalmist prays that every one of his enemies might die in like manner. Some think reference is had to the snail's putting out its horns to no purpose when in danger, and apply it to the vain threatenings of the wicked. A strange difference this, between a roaring young lion (Psalm 58:6), and a melting snail. The Septuagint, Vulgate Latin, and all the Oriental versions, render it, "as wax which melteth" (see Psalm 68:2).
"Like the untimely birth of a woman, that they may not see the sun": (See Job 3:16). The Targum is, "as an abortive and a mole, which are blind and see not the sun." Nor enjoy the favor of God, and the light of his countenance; nor have the light of life, or eternal glory and happiness (see Psalm 49:19).
David has gone so far as to say, let them die early. Usually a baby that is born really early will not live, this is the comparison David has made here.
Psalm 58:9 "Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in [his] wrath."
"Before your pots ... thorns": An obscure metaphor implying swiftness. The Lord will quickly destroy the wicked rulers.
This perhaps, is speaking of their untimely death. The whirlwind will blow them away. It is also speaking prophetically of the end, when the wrath of God will be poured out on the wicked. They have no security in this life, and surely have nothing to look forward to in the next.
Psalm 58:10 "The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked."
"Wash his feet in the blood": The point of the figure is that the wicked will eventually be defeated and the righteous will share with the Lord in His victory.
Vengeance is the Lord's. Perhaps this is speaking of the righteous rejoicing to know that God is a just God, and He does not allow the wicked to go on forever in their wickedness. The fact of the blood of the evil ones being on the feet of the righteous could possibly mean that at last they have been trodden under foot and defeated. Jesus is the one who defeated the evil one. Surely His enemies shall be trodden under His feet.
Psalm 58:11 "So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth."
God rewards "the righteous" (1 Cor. 3:11-15). Time will remove doubts, solve difficulties, and deliver justice.
"God that judgeth in the earth": In the end, the righteous will see that Jehovah is not indifferent to injustices.
There is a day coming when it will be very apparent that the righteous will be rewarded. Their greatest reward will be eternal life in heaven with Jesus.
Matthew 16:27 "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works."
Colossians 3:24 "Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ."
Not only in heaven is the reward for the righteous, but there is the reward of peace in your soul right here on this earth, when you receive the righteousness of Christ. As we have said over and over in these lessons, God blesses those who are His followers; those who have made Jesus Christ Lord of their lives. Those who have rejected the Lord have curses abundant waiting for them.
Psalm 58 Questions
To the chief Musician, Altaschith, Michtam of David;
when Saul sent, and they watched the house to kill him.
Psalm 59: The content of the psalm reinforces the occasion cited in the superscription. Though David was Saul's son-in-law, Saul sent men to kill him (1 Sam. 19:1-17). The psalm is David's prayer while so threatened by his enemies. It contains three key elements that are intertwined: petition (verses 1-3; 4b, 5, 11-13), lament (verses 3, 4a, 6-7), and expression of trust in God's answer (verses 8-10; 14-17).
Verses 1-17: This is another in a series of laments in which the psalmist pleads for God to defend him against his oppressors. The psalm is a mixture of prayers, unfavorable descriptions of the adversary, imprecations (imprecatory psalms are those psalms that contain curses or prayers for the punishment of the psalmist's enemies), and praise to God. Though written when David was king of Israel, the psalm recalls an earlier time of anguish when Saul sought to kill David (1 Sam. 9:11). Ultimately David's strong confidence in God's sovereignty transforms the lament into a song of assurance.
Title: "Altaschith" (see note on Psalm 57). "Michtam" (see note on Psalm 16: Title). "Saul sent men ... to kill him".
Verses 1-2: The events surrounding this psalm are found (in 1 Sam. 19:9-17). The phrase "deliver me" is repeated for emphasis. Deliver means to "bring out" of trouble. To "defend" is to "set on high, out of the reach of trouble" (91:14).
Psalm 59:1 "Deliver me from mine enemies, O my God: defend me from them that rise up against me."
David had his enemies in his youth, notwithstanding the amiableness of his person. The endowments of his mind, his martial achievements, his wise behavior and conduct, and the presence of God with him. Yea, it was some of these things that made Saul his enemy, who, by his power and authority, made others the same (see 1 Sam. 18:5). Christ had his enemies, though he went about doing good, both to the bodies and souls of men, continually. The chief priests, Scribes, and Pharisees, were his implacable enemies, and even the people of the Jews in general. And the church of God, and members of it, whom David may represent, have their enemies, sin, Satan, and the world. And as David and Christ, so the church has a covenant God to go unto. From whom deliverance from enemies may be desired and expected. Though his enemies were even at hand to destroy him, yet he assures himself that God had ways to deliver him.
"Defend me from them that rise up against me": Or, "set me on high above them"; Out of their reach, as David was protected from Saul and his men, who rose up in a hostile manner against him. And as Christ was, when raised from the dead, and exalted at his Father's right hand. And as the saints are in great safety, dwelling on high, where their place of defense is the munition of rocks. And therefore, it matters not who rise up against them.
These Psalms are like all the Bible, in that we must try to learn from them how better to live our life now. If we do not apply them to our present situation, then we are just reading history. There are prophetic messages pointing to the time of Jesus, and there are also messages for our day as well in these lessons. Believers throughout time have needed to sound out this same cry to God. The enemies of the church are all around us. It is not a popular thing to be sold out to Jesus. Even nominal Christians think you have lost your mind, if you are seriously trying to accomplish something for God. Looking at David in this, he was in great danger. His life was threatened on every side. It was hard for him to know just who the enemy was. Couldn't we say this about our situation too? Do we really know who is walking in agreement and who is not? One thing that really impresses me with David, is the fact that he says, my God. God is God of individuals. He is my God. Is He your God?
Psalm 59:2 "Deliver me from the workers of iniquity, and save me from bloody men."
The workers of iniquity here referred to were Saul and those whom he employed to carry out his murderous purpose. The people that had been sent to slay him.
"And save me from bloody men": Such as Saul sent to kill David, as appears from the title of the psalm. And such as were concerned in the death of Christ. And such, are the enemies of God's people, the followers of the man of sin. The heap of words, the various expressions used in a way of petition, in this verse and (Psalm 59:1), show the distress the psalmist was in. And whom he represents; his importunity, earnestness, and fervency in prayer.
In the last lesson, we found that there are people who plan to do evil. They have dedicated their hands to the work of the devil. They really enjoy destroying other people's lives. There are even some people who are so sold out to the devil that, they get their thrills shedding other people's blood. Perhaps, that is the type person mentioned here.
Verses 3-4: Sometimes David was punished for his own sin (Psalms 32 and 51), but here he asserts again that he is being persecuted unjustly, that his suffering is undeserved.
Psalm 59:3 "For, lo, they lie in wait for my soul: the mighty are gathered against me; not [for] my transgression, nor [for] my sin, O LORD."
For my life, to take it away.
"The mighty are gathered against me": They are all mighty, men of honor and estates, and interest in the court and country. They are in a confederacy, united by a league. And actually, gathered together against me. Combined both in consultation and action.
"Not for my transgression, nor for my sin, O Lord": This is done, not on account of my violating the laws of the land, nor because it is alleged that I am a sinner against God. David was conscious that he did not deserve this treatment from the hand of man. He had been guilty of no wrong against Saul that exposed him to just punishment. He carried with him the consciousness of innocence as to any crime that could have made this treatment proper. And he felt that it was all the result of unjust suspicions. It was not improper for him to refer to this in his prayer; for, however he might feel that he was a sinner in the sight of God, yet he felt that a great and grievous wrong was done him by man. And he prayed, therefore, that a righteous God would interpose (see notes on Psalms 7:8; 17:2; 35:24; and 43:1).
The mighty mentioned in this, are not the mighty as far as God is concerned, but mighty in the sight of the world. They are not there because of anything David has done. He has not sinned against them. They just want to destroy him. Perhaps the reason they would like to destroy him is, because they do not want to lose their place of authority with the people. We do know that the very reason that the authorities in the temple in Jerusalem wanted to be rid of Jesus, was because they were afraid they would lose their authority over the people. He was a threat to them, because they could not do the miracles that Jesus did, and the people were beginning to follow Jesus and leave them.
Psalm 59:4 "They run and prepare themselves without [my] fault: awake to help me, and behold."
Or, "without sin in me"; or "without punishment in them". So the same word is rendered (1 Sam. 28:10). "They run", in a hostile manner, "against me", as the Syriac version adds. Or like dogs up and down, about the city, to find him and kill him (see Psalm 59:7). Or this may denote their readiness and swiftness to shed blood (Prov. 1:16). "And prepare themselves" with weapons, with instruments of death, as the men did that were sent to kill him. And as the band of men that came with Judas to take Christ prepared themselves with swords and staves.
"Awake to help me": Or "to meet me"; (see Genesis 46:29). With assistance and supplies, and to deliver out of the hands of enemies. The Lord, though he neither slumbers nor sleeps. Yet seems to be asleep when he does not arise to help his people, but suffers the enemy to prevail. And when he seems to take no notice of their case, but hides his eyes, and shuts them as a man asleep. Hence the following petition;
"And behold": The distress the psalmist was in, and the wickedness and malice of his enemies against him.
This is the very thing they did with Jesus. They followed Him around to find something they could accuse Him of. They wanted to kill Him, even at the beginning, but God protected Jesus right in the middle of His enemies. David is saying, they are plotting to kill me, God you are my only hope. David is asking God to just take a look, and see the evil they are planning.
Psalm 59:5 "Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah."
Compare (Psalm 69:6, also "a psalm of David"). "Hosts" represent God's angels as His army.
"The God of Israel": In covenant with all true Israelites, whom thou promises to protect and bless.
"Awake to visit all the heathen": "All" is emphatic, and means not only those without the covenant, but also those within; the wicked Israelites. It is noted that Saul's instruments consisted of two classes, actual heathen, such as Doeg the Edomite; and irreligious Israelites, as the Ziphites and others, who were no better than heathen. Or, these heathen, who, though they are Israelites by birth, yet in truth, and in their dispositions and manners, are mere heathen.
"Be not merciful to any wicked transgressors": That are deceitful and abominably wicked, as Judas Iscariot, the Romish antichrist. The Targum renders it, "princes of a lie". that speak lies in hypocrisy, and are given up to believe a lie, as the followers of antichrist. God is merciful to wicked men and to transgressors, but not to wicked transgressors. Apostates may be meant, such as deal perfidiously and treacherously, as the word used signifies. Who sin willfully and knowingly, after they have received the knowledge of the truth. Sin against light and evidence, and obstinately and wickedly persist therein. Who sin the sin against the Holy Ghost, the sin unto death, which is not to be prayed for, (1 John 4:16). Or otherwise this may seem to be contrary to the command and example of Christ (Matt. 5:44).
"Selah": On this word (see note on Psalm 3:2).
We see that David, unlike Jesus, wants his enemies destroyed. Even on the cross Jesus said, Father, forgive them; for they know not what they do. When David uses the word hosts in the Scripture above, he is saying, God of the armies. David is saying, they have accused me unjustly, and I cannot help myself Lord. Bring your armies and fight my battle for me.
Psalm 59:6 "They return at evening: they make a noise like a dog, and go round about the city."
Saul sent once to destroy him, and the messengers went back to inform him that he was ill. But they returned in the evening to bring him even in his bed.
"They make a noise like a dog": The Hebrew "jehemu", signifies the confused hum and noise of an assembled crowd. "The psalmist here compares the muttered threats of his enemies to the growling's or snarling's of a dog, ready to bite and tear any person": Dogs of the ancient world were often wild scavengers. Here, they serve as a simile for the messengers of Saul outside David's house setting an ambush.
Have you ever noticed, dogs bark a whole lot more than they bite? They are trying to frighten him by the noise. This is really not doing harm to David, but is just to frighten him.
Psalm 59:7 "Behold, they belch out with their mouth: swords [are] in their lips: for who, [say they], doth hear?"
"Belch ... with their mouth": Pictures the coarse, uncouth character of Saul's henchmen (compare verse 12).
"Swords are in their lips": Their conversation was dedicated to the assassination of David.
"Say they, doth hear": A Blasphemy implying that God either doesn't exist or doesn't know what happens in the affairs of mankind.
Their evil speech comes out of their mouth so regularly and so uncontrolled, that it is like when a man belches. Swords are in their lips means that their words are cutting words, bent on destroying David. They are saying that David's God is not even hearing, or caring what is happening to David.
Psalm 59:8 "But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision."
"All the heathen": Gentiles (see note on Psalm 57:9). This phrase and "my people" (in verse 11), imply that this psalm was written several years after the event when David was king and involved in international affairs. David wrote his psalms as a prophet under the super-intendance of the Holy Spirit (2 Sam. 23:2).
David knows that just because God has not rushed in, does not mean that He will not punish them. God is longsuffering, hoping they will repent. The word translated derision here, means laugh to scorn or mock. This is saying that God will have the last laugh. It will be mocking their laugh here. His laugh will be unanswerable.
Psalm 59:9 "[Because of] his strength will I wait upon thee: for God [is] my defense."
Either because of the strength of Saul, who was stronger than David, he determined to wait upon the Lord for salvation and deliverance from him. Though Saul has great power, yet I know that you bridle him: therefore, I will patiently hope in you. Or because of the strength of the Lord, which he expected from him, and therefore would wait upon him for it. The Septuagint and Vulgate Latin versions, and also the Chaldee paraphrase, render the words, "my strength will I keep for thee"; or "with thee". I ascribe all my strength unto thee; I expect every supply of it from thee, and put my trust and confidence in thee for it. So did Christ as man, and had strength from the Lord, according to his promise (Isa. 50:7); and so every believer (Isa. 14:24).
"For God is my defense": Or "my high refuge"; or "high tower" (see Psalm 9:9). Where he was defended and exalted, as is petitioned (Psalm 59:1). And was safe and secure from every enemy.
David realizes that his strength is not enough to come against his enemies. He also realizes that they may be taunting him, but God has not allowed them to hurt him. David knows if he waits for God, God will take care of this. He also realizes that God has defended him until now, and will continue to defend him as long as he waits for God.
Psalm 59:10 "The God of my mercy shall prevent me: God shall let me see [my desire] upon mine enemies."
The giver of all that mercy and comfort which I have or hope for.
"Shall prevent me": With the blessings of his goodness (Psalm 21:3). Thou shalt help me seasonably, before it be too late, and sooner than I expect.
"God shall let me see my desire upon mine enemies": Namely, in their disappointment and overthrow, as it follows. Which was very desirable to David, no less for the public good than for his own safety and happiness.
How many times have we had God keep us from doing something that would be harmful to us? That is what I see in this Scripture about David. God does not want him to jump out and get ahead of God's blessing. Though David is surrounded by the enemy, God will let David see the overthrow of his enemies. If David will just wait until the time is just right for God, David will experience victory. One of the hardest things to do is wait on the Lord.
Psalm 59:11 "Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield."
"Lest my people forget": The psalmist thinks that if the Lord were to destroy the wicked too quickly, the lesson of God's hatred of evil might not be impressed on the minds of the people.
David is saying here that if they die, that will not be a good lesson for others looking on. He says scatter them, and the lesson will be learned by the ones in the places they are scattered to, as well as here. Strip them of their power and authority, but let them live. The word, translated shield, here, means protector. Notice also, (our shield). He is not just David's protector, but He is the protector of all who believe.
Psalm 59:12 "[For] the sin of their mouth [and] the words of their lips let them even be taken in their pride: and for cursing and lying [which] they speak."
That is, in belching out words of reproach and malice (Psalm 59:7).
"Let them even be taken in their pride": In the very midst of their schemes, or while confidently relying on the success of their plans. Even while their hearts are elated, and they are sure of success, let them be arrested, and let their plans be foiled.
"And for cursing and lying which they speak": That is, on account of the false charges which they have brought against me, and of their bitter imprecations on me. The allusion is to the accusations brought against David, and which were believed by Saul. And which were the foundation of the efforts made by Saul to take his life.
Pride comes just before a fall. Notice in the next Scripture, where pride comes from.
1 John 2:16 "For all that [is] in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."
Notice in the following Scripture, the terrible consequences of those who love to lie.
Revelation 22:15 "For without [are] dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie."
Lying is as bad a sin as murder then, because you wind up in the same place as a murderer.
Psalm 59:13 "Consume [them] in wrath, consume [them], that they [may] not [be]: and let them know that God ruleth in Jacob unto the ends of the earth. Selah."
The repetition of the request shows the passion and strong feeling of the mind of the petitioner, and the insistency in which he put up the petition. And suggests that the persons designed were guilty of very great sins, deserving of the wrath of God. And which came upon them to the uttermost (1 Thess. 2:16).
"That they may not be; either any more in the land of the living": Be utterly extinct, having no being in this world (Jer. 31:15). Or that they might not be in the glory and grandeur, in the honor, dignity, and felicity, they once were in. Which best suits the present state of the Jews. And this sense better agrees with what follows.
"And let them know that God ruleth in Jacob, unto the ends of the earth": This is to be understood of the Messiah, who is God over all. Blessed for ever and is the ruler in Israel. King of saints and reigns over the house of Jacob, in his church and among his people, wherever they are. Even to the ends of the earth, where he has had, or will have, some that are subject to him. For his dominion will be from sea to sea, and from the river to the ends of the earth (Psalm 72:8). And this his government is known to men good and bad, by the judgments which he executes. And particularly it is apparent that he is made Lord and Christ, and that he is come in his kingdom, and with power, by the vengeance taken on the Jewish nation.
"Selah": On this word; (see note on Psalm 3:2).
The cursing and the lying have stirred David, until he is now saying, let your wrath arise and destroy these evil ones. Not only destroy them, but do it publicly, so that all the world will know what you do to the evil ones of the earth. Way back in another lesson we remember that, these are people who profess to know God. Remember, judgement begins at the house of God. He rightly says at the end of this, stop and think on these things.
Psalm 59:14 "And at evening let them return; [and] let them make a noise like a dog, and go round about the city."
What is related as matter of fact, is here expressed by way of a spoken curse. And what is there taken notice of as their sin, is here wished for at their punishment. Unless it can be thought that this should refer to the conversion and return of the Jews in the evening of the world, and to their humiliation and mourning for piercing Christ. And to their very distressed and uncomfortable condition they will be in, until they have satisfaction that their sins are forgiven them (see note on Psalm 59:6).
Now David is saying, let them do all their bragging and threatening as loud as they want to. I know they are going to be taken care of by my God.
Psalm 59:15 "Let them wander up and down for meat, and grudge if they be not satisfied."
Like hungry dogs.
"And grudge if they be not satisfied": Or murmur and howl as dogs when hungry, and can find nothing to eat. Or "when they shall not be satisfied, and shall lodge"; when they shall get nothing to satisfy their hungry appetite. And shall go to bed without a supper, and lie all night without food. The Targum is, "they shall wander about to seize the prey to eat, and will not rest till they are satisfied, and will lie all night;" that is, in quest of prey.
The dogs have lost their chance to devour David. Let them run around looking for someone else to tear to pieces. Lord, let them be angry when there is no one left to tear up.
Psalm 59:16 "But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defense and refuge in the day of my trouble."
In creating all things out of nothing. In upholding all things in being; in the redemption of his people; in their conversion and calling. In the preservation of them to eternal happiness and in the performance of his promises to them. In the destruction of their enemies; and in their protection.
"Yea, I will sing aloud of thy mercy in the morning": Of providential mercies, which are new every morning. And of special mercy in the heart of God, in the covenant of his grace, in redemption, in regeneration, in the pardon of sin. And in eternal life and salvation. For thou hast been my defense (see note on Psalm 59:9).
"And refuge in the day of my trouble": Whither he fled, and found protection and safety (see note on Psalm 9:9).
David has seen help on its way. The time to shout and sing praises about the power of God is at the victory. The darkest hour is just before the dawn. Dawn has come for David. He begins his praise of God for protecting him through the dark night. Look at this with me, and learn from this. Though the night be dark and it seems there is no way out, though our enemy surround us on every side and we are outnumbered, our help is in the Lord. He will build a fence around us and defend us. There is a dawn of a new day just around the corner. Place your trust and faith in God, and He will not let you down.
Psalm 59:17 "Unto thee, O my strength, will I sing: for God [is] my defense, [and] the God of my mercy."
That is, to God, whom he made his strength, and put his trust in for strength. And from whom he received it. Confessing himself to be void of all virtue and strength, he attributes everything to God. And he therefore determined to sing praise to him for it, and give him the glory of it.
"For God is my defense" (as before in Psalm 59:9).
"And the God of my mercy" (see note on Psalm 59:10).
Just as David speaks of the mercy of God, we must realize that it is only by the mercy of God that we are acceptable to Him. When we get to the end of our self, then God can take over and win the battle for us. Notice that David is not taking any of the credit for the victory here. He just praises God in word and song for God's favor in this. That is what we must do also. We are not saved by any of our great ability and power. Jesus did it all for us. Our place is just to believe and praise Him for what He has done.
Psalm 59 Questions
To the chief Musician upon Shushan-eduth, Michtam of David, to teach;
when he strove with Aram-naharaim and with Aram-zobah, when Joab
returned, and smote of Edom in the valley of salt twelve thousand.
Verses 1-12: This psalm is a national lament written after the unexpected military setback alluded to in (2 Sam. 8:13 and 1 Chron. 18:12). While David and the main part of his army were fighting in the northern part of the country, one of Israel’s other neighboring enemies, Edom, successfully attacked the southern part of Judah. David ultimately prevailed in victory. The psalm expresses the feelings of a people shocked and confused by a tragedy which suggested that God had abandoned them. (Verses 5-12 are essentially repeated in Psalm 108:6-13).
III. The People’s Confidence in God (60:9-12).
Title: “Joab … smote twelve thousandâ€. The Lord soon rewarded their confidence in Him, enabling the armies of Israel to slaughter the Edomites.
Psalm 60: The superscription of this psalm is lengthy (only Psalm 18 has a longer one), and contains a list of three of David’s enemies: “Aram-naharaimâ€, or Mesopotamia, “Aram-zobahâ€, or central Syria, and “Edomâ€. After piecing (2 Sam. 8:3-6), and other passages together with this superscription, we may conclude that, while David was waging war against the Arameans in the north, the Edomites (and Moabites), invaded from the south, forcing David to dispatch Joab to deal with the latter force. This turn of events constituted an unexpected military reversal which the psalm laments. It thus contains the lament (verses 1-5), an expression of the certainty of being heard (verses 6-8), and a final petition (verses 9-12).
Psalm 60:1 “O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.â€
So highly had our sins provoked thy divine majesty, that thou did reject or forsake us. So as to withdraw thy gracious and powerful presence from us, and no longer to go forth with our armies. Thus the Psalm begins with a melancholy memorial of the many disgraces and disappointments. With which God had, for some years past, chastised the people. For, during the reign of Saul, and especially in the latter part of it. And during David’s struggle with the house of Saul, while he reigned over Judah only. The affairs of the kingdom were much perplexed, and the neighboring nations were very vexatious to them.
“Thou hast scattered usâ€: â€" Hebrew, peratztanu, thou hast broken us. Partly by that dreadful overthrow by the Philistines (1 Sam. chapter 31), and partly by the civil war in our own country between Judah and Israel.
“Thou hast been displeasedâ€: And thy displeasure, caused by our sins, has been the source of all our sufferings. Whatever our trouble may be, and whoever may be the instruments of it, we must own the righteous hand of God in it.
“O turn thyself to us againâ€: Be at peace with us; smile upon and take part with us, and we shall again have prosperity.
Even though this battle has been a victorious one and 12,000 of the enemy have fallen, David still is praying that God will come back to them with His blessings. It seems that when Saul took over the land as their king, God was displeased with them. He remained displeased with them and had scattered them. We do know that God did not want Israel to have an earthly king. He wanted to be their only King. The people sinned greatly, when they insisted on being like all the other countries around them, and insisted on having an earthly king. God did not want them to be like other countries, He wanted them to be a peculiar people, worshipping only Him. This is exactly what God expects from His people today. He wants us to be a peculiar people, separated from the world. He wants our worship all focused on Him. One of the troubles in the church today, is that you can hardly tell any difference in them and the world. Worldliness has crept into the church. Desiring to be like the rest of the world caused God to be displeased with His chosen family then, and wanting to be like the world around us can cause God to be displeased with the church today.
Psalm 60:2 “Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.â€
As is frequently done by an earthquake. Earthquake imagery is used to illustrate that what appears secure sometimes is not. Which, whatever natural causes there may be of it, is always to be ascribed to God. The ancient Heathens were of opinion that all earthquakes were of God. This respects not the whole earth, but the land of Israel only. And so the Targum, “thou hast moved the land of Israel, thou hast shaken and rent it;â€. And it does not design a natural earthquake in it, but a figurative one. A shaking and rending of their civil and church state (see Heb. 12:26).
“Heal the breaches thereof, for it shakethâ€: Which will be done in the latter day, when they shall return into their own land, and be restored as at the beginning (Isa. 30:30).
When God shakes the earth, anything that can be shaken will be shaken. In David’s time here, the priests had been murdered. The church and in fact, the very foundation of their belief had been shaken as well. It seemed as if everything was crumbling around them. Even though, God had been with them and they had won this battle, there was unrest in the land. David felt as if God had turned away. It is very much like that now in our land. Those who are sold out to God are truly concerned about the condition of our land, and more than that, they are concerned by what they see and hear the church as a whole doing. The uncertainties in our world today have many thinking that the end of the world is very near. Perhaps the return of the Lord is near. David is asking God to heal the wounds. I truly believe that it is necessary for our people to do what the following Scripture says.
2 Chronicles 7:14 “If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land.â€
The shaking has begun. It is time for all of us to repent and turn from our wicked ways.
Psalm 60:3 “Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment.â€
As to have their city and temple burial, multitudes of them slain, and the rest carried captive, and put into the hands of cruel lords and hard masters. And made a proverb, a taunt, and a curse, in all places. And all this done to a people that were the Lord’s by profession. Who called themselves so, though now a “loammi†(not my people, Hosea 1:9). And these were hard things to flesh and blood, yet no other than what they deserved.
“Thou hast made us to drink the wine of astonishmentâ€: Or, of trembling (as in Isa. 51:17, 22). The outpouring of Divine vengeance is represented under the figure of presenting a cup, which the doomed man is forced to drink. “Wine of astonishmentâ€: This metaphor compares the impact of wine on the mind with the confusion which comes from a bewildering event in life.
Hard times come to cause people to repent and come to God. Even believers are astonished at the happenings around us.
Psalm 60:4 “Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.â€
The word is, by Jarchi, taken to signify “temptation†or “trialâ€. And he interprets it of many troubles which they had. That they might be tried by them, whether they would stand in the fear of God. And so, considers these words as a continuation of the account of the distresses of the people of Israel. But they are rather to be considered as declaring a peculiar blessing and favor bestowed upon some among them, who are here described. When the rest were involved in the greatest calamities, signified by a “banner†or “ensign†given them. God and His truth serve as a rallying point for the perplexed people. By which is meant, not so much David literally, and the victory he obtained over the Syrians and Edomites, of which the banner displayed might be a token. But the Messiah, who is said to be given for a banner, or set up as an ensign for the people (Isa. 11:10). For the gathering of them to him, to prepare them for war, and animate them to fight the good fight of faith, and oppose every enemy. To direct where they should stand to be on duty, where they should go, and whom they should follow. And is expressive of the victory over sin, Satan, and the world, they have through him: and this is given;
“To them that fear theeâ€: Who have the grace of fear put into their hearts. Who fear the Lord and his goodness, and serve him with reverence and godly fear. Who worship him both inwardly and outwardly, in spirit and in truth, whether among Jews or Gentiles. Though the former may be chiefly intended. Such as old Simeon, Anna the prophetess, and others, to whom Christ was made known. And especially the apostles of Christ, and those to whom their ministry became useful. Whose business it was to display this banner, set up this ensign, and hold out this flag. As it follows:
“That it may be displayed because of the truthâ€: Not because of the truth of Abraham, as the Targum; nor because of the truth, sincerity, and uprightness, of those that fear the Lord. But because of his own truth and faithfulness in the performance of his promises made concerning the displaying of this banner. Or the sending of his son into the world, and the preaching of his Gospel in it (see Rom. 15:8).
The banner that those who fear God have been given, is the banner of righteousness. We should go forth with this banner proclaiming truth to all who will listen. This banner should be red, white, and blue. The red symbolizes the life that Jesus’ precious blood has purchased for us. The white should proclaim righteousness throughout the land. The blue is for the heavenly calling. Do you fear the Lord? If you do, start waving your banner and bring the truth. We are in a war for the souls of the people. Selah, means pause and think on these things.
Psalm 60:5 “That thy beloved may be delivered; save thy right hand, and hear me.â€
“Belovedâ€: Probably a reference to David. There may be a play on words here in that the Hebrew root for “David†and “beloved†is the same.
“And hear meâ€: Rather, hear us. From complaint (verses 1-4), the psalmist abruptly turns to prayer, thus closing the first strophe with a gleam of hope.
The Right hand here, is prophetically speaking of our Lord and Savior Jesus Christ, who is the Right Hand of God. David means beloved of God, so perhaps the beloved here is him. Just as Moses delivered the children of Israel from Egypt (type of the world), Jesus is the great Deliverer, who saves us from this world.
Psalm 60:6 “God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.â€
“Shechem … Succothâ€: These are two territories on opposite sides of the Jordan, occupied by Israel. Jacob had settled in Succoth (east of the Jordan), when he returned from his sojourn with Laban (compare Gen. 33:17).
The fact that God spoke in His holiness means that He who cannot lie, spoke the truth. Since David has won this battle, it would be up to him to divide the land into whatever parcels he desired. I am sure that David’s division would be based upon the original division of the land when God gave it to the Israelites. God set the boundaries, and I am sure He wanted the boundaries to stay the way He set them. Some of the people trying to change the boundaries today, need to go back and look at the boundaries that God set.
Psalm 60:7 Gilead mine, and Manasseh mine; Ephraim also the strength of mine head; Judah my lawgiver;
“Gilead … Ephraimâ€: All of these key geographical locations in Israel ultimately belonged to God, who was more interested in their welfare than anyone else.
“Strengthâ€: Ephraim was the primary source of defense to the north of Israel.
“Lawgiverâ€: Judah was the tribe which was to govern Israel, from which David and his descendants came.
This is speaking of the different separations. All belongs to God and whoever He desires to give it to.
“Judah is my lawgiverâ€. We know that Jesus was the Lion of the tribe of Judah. The King of kings and Lord of lords will reign from the city of Jerusalem.
Psalm 60:8 “Moab my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.â€
“Moab … Edom … Philistiaâ€: The 3 principal enemies surrounding Israel to the northeast, southeast and west respectively.
“Moab is my washpotâ€: The psalmist pictures Moab as a humble menial servant to God, either being or bringing a washbasin for His use.
“Over Edom … shoeâ€: The picture is that of a man entering his house and throwing his shoes to his servant. Edom, like Moab, was a servant under God’s sovereign control.
“Philistia, triumph thouâ€: Here is a victorious battle shout from the pagans, who must realize God’s power is behind Israel’s victory.
Moab was the land of the Gentiles that Ruth had lived in, before she came and married Boaz. Edom had been a reproach. God has no difficulty in subduing all nations, and Edom is no exception. He thought so little of it, that He threw His shoe. David had defeated Philistia so utterly that they deemed no problem to him.
Psalm 60:9 “Who will bring me the strong city? who will lead me into Edom?â€
Which some understand of Rabbah of the Ammonites, which Joab besieged, and sent to David to come and take it in person (2 Sam. 12:26). The Targum interprets it of Tyre, which was a strong fortified city (Ezek. 26:4). It rather seems to be the same with Edom, or the metropolis of the Edomites. Since it follows:
“Who will lead me into Edom?†Which was situated in the clefts of the rock, and on the height of the hill (Jer. 49:16). But is mystically to be understood of the city of Rome, the great and mighty city, as it is often called in the book of the Revelation (Rev. 11:8). Whose destruction is certain, being predicted. And after which there have been desires raised in the hearts of God’s people in all ages. And particularly just before the time God will put it into the hearts of the kings of the earth to burn it with fire. Who are here represented by David, as desirous of entering into it in triumph to destroy it (Rev. 17:16).
This strong city in Edom was a stronghold and had not been defeated, even though David had defeated their army in the battle. David would have to go into the center of the land to defeat this city. The only answer to David’s question here, is God Almighty.
Psalm 60:10 “ not thou, O God, hadst cast us off? and , O God, didst not go out with our armies?â€
(See the notes at Psalm 60:1). The meaning is, that although God had seemed to reject and forsake them, they had no other resource, and the appeal might be still made to him. The psalmist hoped that he would again be favorable to his people, and would not forsake them altogether. It is still true that although God may seem to forsake us, that although he may leave us for a time to discouragement and darkness, yet we have no other resource but himself. It is still true that we may hope in his mercy, and plead for his return.
“And thou, O God, which didst not go out with our armies?†Who didst suffer us to be defeated (see the notes at Psalm 60:2-3).
David was fully aware that when God went with them into battle, there was always victory. He, also knows that God had been displeased with this people when they wanted an earthly king to rule over them. He was not sure that God had forgotten and forgiven them. He wanted to be certain God was the One sending him into this battle, before he went. In God’s anger, God had not gone into battle with them, and David wanted to take no chance that that would be the case now. He would go in only if God sends him.
Psalm 60:11 “Give us help from trouble: for vain the help of man.â€
Do not frustrate these hopes, but afford us thy help against the Syrians also (2 Sam. 8:5). Who now distress us.
“For vain is the help of manâ€: No human force is able to deliver us. Nor have we any confidence in it, but in thee alone. Observe well, reader, then only are we qualified to receive help from God, when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do.
David knows that no mere man can go into the city of Petra (the city of the rock), and come out a winner. He will go on one condition; that God sends him and leads the way. David asks God to help him.
Psalm 60:12 “Through God we shall do valiantly: for he shall tread down our enemies.â€
“Through God … valiantlyâ€: The nation relearned the truth that only God gives victory. Through his help we shall behave ourselves courageously, and do valiant acts.
For he it is that shall tread down our enemiesâ€: And not we ourselves, though we do ever so valiantly, the success must be attributed entirely to him. All our victories, as well as our valor, are from him. And therefore, at his feet all our crowns must be laid. Observe again, reader, as it is only through God, and by the influence of his grace, that we can, at any time, do valiantly. As it is He that puts strength into us, and inspires us. Who of ourselves are weak and timorous. With true courage and resolution. So, confidence in him is the best principle, and chief means of this courage and fortitude. But we must remember this confidence must be so far from superseding, that it must encourage and quicken our endeavors in the way of duty. For though it is God that performeth all things for us, and worketh in us to will and to do, yet we must be workers together with him.
Notice that David is not saying to stand back and let God do it. David is not jumping headlong into the battle on his own either. David will go into the battle doing what he can, if God leads the way. The only time victory is assured is when God sends the person to the battlefront. Just as David killed Goliath in the name of the Lord, He will fight this battle in the name of the Lord. What lesson can we Christians get from this? We must not sit back and do nothing and expect God to do all of the work for us. We better not get out on a limb trying to do a task that God has not sent us to do either. The only way for it to work is to do the task that the Lord has set before you, knowing that He is leading the way.
To the chief Musician upon Neginah, [A Psalm] of David.
Verses 1-8: David may have written this wonderful psalm when his own son, Absalom, temporarily drove him away from his throne in Israel (2 Sam. Chapters 15-18). The psalm is rich in metaphors and references to God's covenants with Israel. David once again demonstrates a godly response to overwhelming and depressing developments in life.
III. The Commitment to Loyalty (61:8).
Psalm 61: This psalm would have fit many occasions in David's life when he was distraught from fighting his numerous enemies. He offers his petition (verses 1-2), expresses his trust (verses 3-5), prays for prolongation of his kingship (verses 6-7), and offers a vow of thanksgiving to be delivered when God answers (verse 8).
Verses 1-4: David begins with prayers and tears, but ends with praise. Thus the soul, being lifted up to God, returns to the enjoyment of itself. Wherever we are, we have liberty to draw near to God, and may find a way open to the throne of grace. And that which separates us from other comforts, should drive us nearer to God, the fountain of all comfort. Though the heart is overwhelmed, yet it may be lifted up to God in prayer. Nay, I will cry unto thee, for by that means it will be supported and relieved. Weeping must quicken praying, and not deaden it. God's power and promise are a rock that is higher than we are. This rock is Christ. On the Divine mercy, as on a rock, David desired to rest his soul. But he was like a ship-wrecked sailor, exposed to the billows at the bottom of a rock too high for him to climb without help. David found that he could not be fixed on the Rock of salvation, unless the Lord placed him upon it. As there is safety in Him, and none in ourselves, let us pray to be led to and fixed upon Christ our Rock. The service of God shall be his constant work and business: all must make it so who expect to find God their shelter and strong tower. The grace of God shall be his constant comfort.
Psalm 61:1 "Hear my cry, O God; attend unto my prayer."
(See the notes at Psalm 5:2). The word rendered cry in this place sometimes denotes a joyful shout, a shout of triumph. But the connection makes it certain that it here refers to the voice of prayer. It is implied that it was audible prayer, or that the psalmist gave utterance to his desires in words. It is language such as would be produced by deep distress; when a sad and burdened heart gives vent to its feelings in a loud cry for mercy.
It seems that David is praying this prayer very often. This time he goes further than just a prayer. David wants immediate attention paid to his prayer. Attend means God whatever your answer is to this prayer, please do not delay. This is an urgent plea.
Psalm 61:2 "From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock [that] is higher than I."
"From the end of the earth": David's absence from his homeland compounds his feeling of discouragement and exhaustion. The phrase also hints at feeling of estrangement from God.
"My heart is overwhelmed": David's hope and courage were failing.
"The rock that is higher than I": David expresses his disregard of personal autonomy and his reliance on his God in this metaphor for refuge.
This verse leads us to believe that this was in a time of terrible anguish of being away from God. He is overwhelmed with grief, because he feels that he has alienated himself from God. David loves God more than he loves anything in this world, and this separation is almost more than he can bear. Even though David is at this moment unable to go to his favorite place to meet with God, he does not stop crying out to God. He says, it does not make any difference where I am physically, I am seeking God in my prayer. His heart is breaking. He is overwhelmed with grief. We are like David in many ways. When it seems that all the world has turned against us, we cry out to God. Troubles seem to bring us closer to Him than when things are going well. God will listen and forgive, when we have a broken and contrite heart. David says, God, I cannot seem to walk the straight and narrow path; come and lead me to the solid rock. This Rock of course, is Jesus Christ our Lord. This is the Rock that cannot be moved. This Rock is higher than us all. This is the Rock that the storm cannot move. This is the Rock that we must all build upon. This is not like the sand that shifts when the waves come. Praise God! The sweet Holy Spirit led us to this Rock of our salvation. I shall not be moved, because I have placed my trust in the Lord Jesus Christ (the Rock).
Psalm 61:3 "For thou hast been a shelter for me, [and] a strong tower from the enemy."
"A strong tower from the enemy": One of 4 figures of speech (in verses 3-4 for security); the strong towers stabilized the city walls and served as places of defense and refuge.
The image of God as a "shelter" or "tower" is also seen (in 14:6; 46:1; 62:7-8: 71:7; 91:2, 9; 94:22; and 142:5). True security is found in God alone.
David is very well aware that God protected him from Goliath. God had hidden him from Saul who sought to kill him, and God will protect him from this peril as well. Christians, when I see this, I think of the hedge the Lord has built around each of us to keep us from the enemy. I think of the blood that covers me and which keeps me out of harm's way. I think of the name of Jesus, that he has given me authority to use against my enemies. He is my shelter and He is my strong tower. He is my Savior.
Psalm 61:4 "I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah."
I shall, I doubt not, be restored to the tabernacle from which I am now banished, and, according to the desire of my heart, worship and enjoy thee there all my days. In the meantime, while I am in danger and trouble, I will cast myself upon thy protection with full confidence.
David is asking to be able to go back into the tabernacle. Abide, as we have said before, means to continually live. We could look at the word tabernacle in a more permanent way. It could mean the dwelling place of God, and could mean heaven as well. In a previous lesson, we got in to the study about the wings forming a covering or protection. Again, Selah means pause and think on these things. The covering of the Christian is the white robe of righteousness washed in the blood of the lamb. The tabernacle that David was speaking of here, was just a type and shadow of the true tabernacle in heaven.
Hebrews 8:5 "Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern showed to thee in the mount."
The eternal tabernacle is with God in heaven.
Psalm 61:5 "For thou, O God, hast heard my vows: thou hast given [me] the heritage of those that fear thy name."
"The heritage": Refers to the benefits, including life in the Promised Land (compare Deut. chapters 28-30), of participating in a covenant with God.
Fear of God is the beginning of wisdom. David has made his commitment to God. He knows that God knows the vows he made were real. David knows that he is heir to the promises made to Abraham. We are also heirs according to the promises, if we fear God and call upon the name of Jesus Christ. We know from the following Scripture that there is a heritage through Abraham.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Psalm 61:6 "Thou wilt prolong the king's life: [and] his years as many generations."
"Prolong the king's life": In the immediate context, David prays for himself in his struggle with Absalom. Beyond this, here is a prayer for the continuity of the divinely established monarchy. Because he realized that one of his descendants would be the Messiah, David sometimes does not distinguish himself from the messianic dynasty.
David was king for 40 years and when he died, his son Solomon reigned for another 40 years. David lived many years on this earth, but I believe this is a prophetic Scripture speaking of the reign of Jesus Christ who reigns forever and ever. The David, we have been reading about in this lesson, is David who was actually ruler for 40 years. The real Beloved of God, Jesus Christ the Righteous, shall reign forever and ever.
Psalm 61:7 "He shall abide before God for ever: O prepare mercy and truth, [which] may preserve him."
"For ever": The Davidic Covenant guaranteed that on the basis of God's merciful and faithful dealings with David and the nation, David's descendants would rule on the throne of Israel forever (compare 2 Sam. chapter 7; Psalms 40:11; 89:4, 33-37).
"Mercy and truth": Combined mean "loving loyalty", and the pairing is similar to "grace and truth" (found in John 1:14).
Jesus is even now sitting at the right hand of the Father in heaven, but His reign is never ending. Jesus is Mercy, He is Truth, He is Eternal. The following Scripture is speaking of the reign of Jesus.
1 Kings 9:5 "Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel."
The following Scripture leaves no doubt who this is speaking of.
Luke 1:32 "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:"
Psalm 61:8 "So will I sing praise unto thy name for ever, that I may daily perform my vows."
"I may daily perform my vows": As a regular means of expressing thanksgiving for prayers answered, the psalmist promised daily obedience to his Lord (compare Psalm 56:12).
Jesus in a sense, was a descendent of David, but He was also David's Lord.
Matthew 22:45 "If David then call him Lord, how is he his son?"
David in verse 8 above, is saying that he will sing and praise God all the days of his life. His praise is performing his vow to God. David in the verse above, is promising to praise the Lord every day. David's gratitude for the Lord answering his prayer is the reason he will praise for ever. His vow had been to God that he would praise him, if the prayer was answered.
Psalm 61 Questions
To the chief Musician, to Jeduthun, A Psalm of David.
Verses 1-12: Whether Absalom’s rebellion is the setting or not (2 Sam. chapters 15-18), David writes this psalm while facing treason from someone. David faces the problem of his adversaries forthrightly (verses 3-4), but his thoughts focus primarily on God (compare Phil. 4:4-13).
III. Trusting God’s Sovereignty (62:7-10).
Title: “According to Jeduthunâ€: An official temple musician (see note on Psalm 39: Title).
Psalm 62: Thoughts of confidence and trust predominate in this psalm, making it a “psalm of confidenceâ€. The expressions of trust found in (verses 1-2 and 5-7), are rich with figures that picture the absolute stability of being found in God. At least five nouns describe God’s protection: “rock, salvation, defense†(verse 2), “gloryâ€, and “refuge†(verse 7). The lament (verses 3-4), again concerns his enemies. However, from his confident position he is able to exhort others to trust in the Lord (verses 8-12).
Verses 1-7: We are in the way both of duty and comfort, when our souls wait upon God. When we cheerfully give up ourselves, and all our affairs, to his will and wisdom. And when we leave ourselves to all the ways of his providence, and patiently expect the event, with full satisfaction in his goodness. See the ground and reason of this dependence. By his grace he has supported me, and by his providence delivered me. He only can be my Rock and my salvation; creatures are nothing without him, therefore I will look above them to him. Trusting in God, the heart is fixed. If God be for us, we need not fear what man can do against us. David having put his confidence in God, foresees the overthrow of his enemies. We have found it good to wait upon the Lord, and should charge our souls to have such constant dependence upon him, as may make us always easy. If God will save my soul, I may well leave everything else to his disposal, knowing all shall turn to my salvation. And as David’s faith in God advances to an unshaken steadfastness, so his joy in God improves into a holy triumph. Meditation and prayer are blessed means of strengthening faith and hope.
Psalm 62:1 “Truly my soul waiteth upon God: from him my salvation.â€
“Waiteth upon Godâ€: Silence indicates trust that is both patient and uncomplaining (compare verse 5).
The word that was translated truly here, could have been translated only. This is saying then that my soul is waiting only on God. It could also mean that my soul is waiting on God only. It is good to wait upon the Lord.
Isaiah 40:31 “But they that wait upon the LORD shall renew strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint.â€
The following Scripture is what David is saying in the verse above. It is also what we Christians should be saying as well.
Isaiah 12:2 “Behold, God my salvation; I will trust, and not be afraid: for the LORD JEHOVAH my strength and song; he also is become my salvation.â€
Psalm 62:2 “He only my rock and my salvation; my defense; I shall not be greatly moved.â€
“He only my rock and my salvationâ€: He hath been so often. In him I have found shelter, and strength, and assistance. He hath, by his grace, supported me under, and delivered me out of my troubles, and by his providence he has defended me from my enemies, and therefore I trust he will still support, deliver, and defend me.
“I shall not be greatly movedâ€: Though I may be shaken, I shall not be overthrown. The Targum, “I shall not be moved in a day of great affliction;†“Greatly movedâ€: Means “demoralizedâ€.
The Rock spoken of here, is the One we Christians call Jesus. He is the Rock that we must build upon, if we are to stand when the wind of false doctrines come. Jesus said, a house built upon the sand will not stand when the rains come.
Matthew 7:24-27 “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:†“And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.†“And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:†“And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.â€
Let us look, one more time, at who this Rock is.
2 Samuel 22:2 “And he said, The LORD my rock, and my fortress, and my deliverer;â€
Psalm 62:3 “How long will ye imagine mischief against a man? Ye shall be slain all of you: as a bowing wall a tottering fence.â€
“Bowing wall … tottering fenceâ€: A metaphor for imminent collapse. Some apply it to the victim, but as translated here it refers to the attacker.
A bowing wall and a tottering fence are both just about to fall. This is not just speaking of David’s opponents, but ours as well. When a person starts to plot against someone else, he is about to come to a great fall himself. David in the verse above, has founded upon the Rock, now he can come against the enemy with confidence. He being established upon the Rock, says to his opponents, your wall is crumbling and about to fall and your fence is falling down. He goes even further and tells them of their doom. He says you shall be slain.
Psalm 62:4 “They only consult to cast down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah.â€
Either from the excellency of God, from his greatness, and from his height, as Kimchi. Or from his grace, as the Arabic version. That is, they consulted to discourage him from looking to God, his rock and fortress, and from trusting in him. Saul and his courtiers consulted how to prevent his coming to the throne, and Absalom and Ahithophel how to pull him down from it, and seize his crown and kingdom. Which latter best agrees with the expression here.
“They delight in liesâ€: In making and in spreading them, in order to hurt his character, and give his subjects an ill opinion of him. And thereby alienate their affections from him, and weaken their allegiance and obedience to him (see Rev. 22:15).
“They bless with their mouthâ€: Saying, God bless the king, or save the king.
“But they curse inwardlyâ€: They curse the king in their hearts, and when by themselves in private, when they imagine nobody hears them (see Eccl. 10:20).
This is speaking of two-faced people. They pretend to be a friend, when in fact they are being friendly to try to get any piece of information they can blow out of proportion and cause you trouble with. They delight in lying. They, while pretending to be a friend, are trying to tear down the work that you have done. They try to flatter you with their fancy words, while all the time they hate you in their heart. They would do or say anything that might destroy you.
“Selahâ€, then of course, we are to pause and think on these things.
Psalm 62:5 “My soul, wait thou only upon God; for my expectation from him.â€
The “wait … upon God†is best understood as expectant faith in God. This is the antidote to despair.
David is saying in this, that he will not depend on those of this world, but will steadfastly trust and wait upon God. He is saying he expects nothing from the world, and that is what he will get from them. David is putting all his faith and hope in God, who will never let him down.
Psalm 62:6 “He only my rock and my salvation: my defense; I shall not be moved.â€
“I shall not be movedâ€: David demonstrates his increased confidence in the Lord.
This is a repeat of a previous sentence. David is just stating all over again, that his trust, and faith, and hope all lie in God alone. Those who build upon the solid Rock have a solid foundation, as we read in a previous verse.
Psalm 62:7 “In God my salvation and my glory: the rock of my strength, my refuge, in God.â€
Or “upon Godâ€. He that is God overall and has taken it upon Himself to save me. He is the author of salvation to me; and it is in him safe and secure. And I shall be saved in him with an everlasting salvation.
“And my gloryâ€: The author of all his temporal glory, honor, and dignity. And of all his spiritual glory, which lay in the righteousness of Christ put upon him, and in the grace of God wrought in him. And of the eternal glory he was waiting for. And besides, God was the object of his glorying, of whom he boasted, and in whom he gloried (see Psalm 3:3).
“The rock of my strength, and my refuge, is in Godâ€: Not only his strength, as well as his righteousness and refuge. But the firmness and security of his strength were in God, who is the Rock of ages, in whom is everlasting strength.
This is a statement so true for us all. Salvation is in Jesus Christ our Lord.
Acts 4:10-12 “Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, by him doth this man stand here before you whole.†“This is the stone which was set at nought of you builders, which is become the head of the corner.†“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.â€
Proverbs 14:26 “In the fear of the LORD strong confidence: and his children shall have a place of refuge.â€
Verses 8-12: Those who have found the comfort of the ways of God themselves, will invite others into those ways; we shall never have the less for others sharing with us. The good counsel given is, to trust wholly in God. We must so trust in him at all times, as not at any time to put that trust in ourselves, or in any creature, which is to be put in him only. Trust in him to guide us when in doubt, to protect us when in danger, to supply us when in want, to strengthen us for every good word and work. We must lay out wants and our wishes before him, and then patiently submit our wills to his: this is pouring out our hearts. God is a refuge for all, even for as many as will take shelter in him. The psalmist warns against trusting in men. The multitude, those of low degree, are changeable as the wind. The rich and noble seem to have much in their power, and lavish promises; but those that depend on them, are disappointed. Weighed in the balance of Scripture, all that man can do to make us happy is lighter than vanity itself. It is hard to have riches, and not to trust in them if they increase, though by lawful and honest means. But we must take heed, lest we set our affections unduly upon them. A smiling world is the most likely to draw the heart from God, on whom alone it should be set. The consistent believer receives all from God as a trust; and he seeks to use it to his glory, as a steward who must render an account. God hath spoken as it were once for all, that power belongs to him alone. He can punish and destroy. Mercy also belongs to him; and his recompensing the imperfect services of those that believe in him, blotting out their transgressions for the Redeemer’s sake, is a proof of abundant mercy, and encourages us to trust in him. Let us trust in his mercy and grace, and abound in his work, expecting mercies from him alone.
Psalm 62:8 “Trust in him at all times; people, pour out your heart before him: God a refuge for us. Selah.â€
Of the house of Israel, as the Targum. Or of God, as Aben Ezra. All that are Israelites indeed, and are the Lord’s covenant people. These are exhorted and encouraged to trust in him. Not in a creature, nor in any outward thing. In riches, wisdom, strength, birth, privileges, the law, and the works of it; in their own righteousness, in their hearts, in themselves or in others. But in the Lord only, both for temporal and spiritual blessings.
“Pour out your heart before himâ€: As Hannah did (1 Sam. 1:15). And as water is poured out, (Lam. 2:19). It means the desires of the heart, the complaints of the soul, the whole of their case which they should spread before the Lord, and make known unto him (see Psalm 102:1, title, and Psalm 142:2). The phrase denotes the abundance of the heart, and of its requests, and the freedom with which they should be made to the Lord. For through the blood and sacrifice of Christ a believer may come to the throne of grace with boldness and liberty, and there freely tell the Lord all his mind, and all that is in his heart.
“God is a refuge for usâ€: To whom the saints may have recourse in all their times of trouble, and where they find safety and plenty (Isa. 33:16).
As we have mentioned so many times before, trust is one step further along than faith. To trust in God means that you have every confidence that He is doing the right thing in your life, and you rest in that knowledge. When we do that, we are not so frustrated about the little problems that arise, because we know that they are necessary for God to get us to the level He would have us.
Romans 8:28 “And we know that all things work together for good to them that love God, to them who are the called according to purpose.â€
As we have said before, your heart condition is what you really are. This then is saying, open your heart to God, and let Him see who you really are.
Psalm 62:9 “Surely men of low degree vanity, men of high degree a lie: to be laid in the balance, they altogether than vanity.â€
The brevity of life, shown by its comparison to “are vanityâ€, is fleshed out in (Job 7:16 and Eccl. 2:18-19; 6:12).
“Low degree … men of high degreeâ€: All men, regardless of social status, are woefully inadequate objects of trust.
This is speaking of the unstable character of man. The word that was translated surely, should have been translated only. In our society today, we have a slang saying that fits these persons mentioned here perfectly. They are wishy-washy. They profess belief on Sunday, and then the rest of the week, they carry on their lives in a worldly manner. They are trying to ride the fence. They want to keep one foot in the world and the other in heaven. The catch to this is, that fence riders will not make it to heaven. It reminds me of the crowd that followed Jesus to be fed and healed, but turned on Him and screamed for Him to be crucified. These are vain people, without the character to make a definite decision for good or bad. Look what Jesus said He would do with these lukewarm people.
Revelation 3:16 “So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth.â€
Psalm 62:10 “Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart .â€
That is, in riches gotten by fraud and violence; or in the arts of acquiring them. As you must not trust in any other men, so neither must you trust to yourselves, nor to your own wit, or industry, or courage. By which you may oppress others, and so think to secure and enrich yourselves.
“And become not vain in robberyâ€: In riches gotten by violent seizure and theft. And men become vain herein when they boast of such riches, and place their confidence in them. And think to make atonement for their sins by burnt sacrifices purchased with them (Isa. 61:8).
“If riches increase, set not your heart on themâ€: So as to esteem and inordinately love them, to place your hope, and trust, and chief joy in them. Or so as to grow proud and insolent because of them.
We see in the verse above, that riches are not to be acquired through oppressing others or by robbing. In fact, to have riches that have been acquired in an evil way is not an advantage, but a sin. Sometimes a person is blessed of God and acquires great riches. We read in the following Scriptures how a person is to conduct themselves, if they have wealth.
1 Timothy 6:17-19 “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;†“That they do good, that they be rich in good works, ready to distribute, willing to communicate;†“Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.â€
Psalm 62:11 “God hath spoken once; twice have I heard this; that power unto God.â€
One word of his is more to be confided in, and depended on, than all the men and things in the world. The meaning is not that God hath only spoke once; he has spoken often. He spoke all things out of nothing in creation; he spoke all the words of the law at Mount Sinai; he spoke by the prophets under the Old Testament dispensation, and by his Son in the last days, and still by the ministers of the Gospel. But the sense is, that what God has once spoken stands. It is irreversible and immutable; it is firm, sure, and unalterable. He does not repent, he cannot lie, nor will he alter the thing that is gone out of his lips. And therefore, his word is to be trusted to, when men of high degree are a lie.
“Twice have I heard thisâ€: The meaning is, that the psalmist had heard of two things, and was well assured of the truth of them, and which were the foundation of his trust and confidence. One is mentioned in this verse and the other in (Psalm 62:12).
“That power belongeth unto Godâ€: Great power, even almighty power, as appears from the creation of all things out of nothing. The preservation of them in their beings. The government of the world, the redemption of his people by Christ, and the work of grace upon their hearts by his Spirit. The perseverance of the saints, their deliverance from their enemies, and the destruction of them.
There is absolutely no question, when God says something, that it is absolutely the truth. He does not change.
2 Chronicles 20:6 “And said, O LORD God of our fathers, not thou God in heaven? And rulest thou over all the kingdoms of the heathen? and in thine hand power and might, so that none is able to withstand thee?â€
Psalm 62:12 “Also unto thee, O Lord, mercy: for thou renderest to every man according to his work.â€
This is the other thing the psalmist had heard, and was assured of, and which encouraged his hope and trust in the Lord. That mercy belonged to him (Psalm 130:7); as appears, not only from the common bounties of his providence, daily bestowed upon his creatures. But from the special gift of his Son, and of all spiritual mercies and blessings in him. From the regeneration of the Lord’s people, the pardon of their sins, and their eternal salvation.
“For thou renderest to every man according to his workâ€: And which is a reason proving that both power and mercy belong to God. Power in punishing the wicked according to their deserts, and mercy in rewarding the saints, not in a way of merit, or of debt, but of grace. Some interpret the words, as Aben Ezra and Kimchi observe, “though thou renderestâ€, etc. That is, God is gracious and merciful, though he is also just and righteous in rendering to every man as his work is, whether it be good or evil.
Even though it was in the power of God to destroy us from the face of the earth, God was merciful to us and sent us a savior; Jesus Christ the righteous. The only work necessary to be saved is found (in Romans 10:9-10). If all there is to being saved is to believe, then why do we work? When we stand before Jesus on judgement day, the sweetest words we could possibly hear is, “Well done, thy good and faithful servantâ€.
A Psalm of David, when he was in the wilderness of Judah.
Psalm 63: The location of the writing of the psalm is described generally as “in the wilderness of Judahâ€. Unlike many of the psalms written in these dire situations, however, this psalm is overflowing with thanksgiving rather than lament and petition. David declares his longing for spiritual renewal (verses 1-2), he expresses his thankful mood (verses 3-6), he gives voice to his trust in God (verses 7-8), and he announces his hope for the future (verses 9-11), Enemies are mentioned only in passing (verses 9-10).
Verses: 1-11: In deepest words of devotion, this psalm expresses David’s intense love for his Lord. The psalm was written while David was in the Judean wilderness, either during his flight from Saul (1 Sam. chapter 23), or more likely from Absalom (2 Sam. chapter 15; compare 63:11 “the kingâ€). David writes from the perspective of these tenses:
III. Future â€" Anticipating God’s Judgment (63:9-11).
Verses 1-2: “Early will I seek theeâ€. The true Christian devotes to God the morning hour. He opens the eyes of his understanding with those of his body, and awakes each morning to righteousness. He arises with a thirst after those comforts which the world cannot give, and has immediate recourse by prayer to the Fountain of the water of life. The true believer is convinced, that nothing in this sinful world can satisfy the wants and desires of his immortal soul. He expects his happiness from God, as his portion. When faith and hope are most in exercise, the world appears a weary desert, and the believer longs for the joys of heaven, of which he has some foretastes in the ordinances of God upon earth.
Psalm 63:1 “O God, thou my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;â€
“I will seek theeâ€: Eagerness to be with the Lord in every situation is more in view than the time of day.
“My soul thirsteth for theeâ€: David longs for God’s presence like a wanderer in a desert longs for water.
“In a dry and thirsty landâ€: David writes this psalm while hiding in the wilderness of Judea, but longing to be back worshiping in Jerusalem.
The water that David is speaking of, is the Spirit of God. I have discovered, along with David, that the best time to seek God is the first thing in the morning. The reason we know for sure that the water David is thirsting for is the Spirit, is the fact that Jesus told the woman at the well she would never thirst again, if she drank the water He gave her.
John 4:14 “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.â€
This is really speaking of righteousness through the Spirit of God. Look at one more Scripture that Jesus spoke on this subject.
John 6:35 “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.â€
All of this leaves no doubt that the dry and thirsty land in verse one above, is a land without the Spirit of God.
Psalm 63:2 “To see thy power and thy glory, so I have seen thee in the sanctuary.â€
Either the Ark, as the Jewish writers generally interpret it; the symbol of God’s presence and glory, and which is called his strength and his glory (see Psalm 78:61). Or rather the Lord Christ, who is the power of God, as well as the wisdom of God. By whom he made the world, and upholds it. By whom he has redeemed his people, and keeps and preserves them; and whose power is seen in the effectiveness of the word and ordinances. And who is also the glory of God; he is the brightness of his Father’s glory. His glory is the glory as of the only begotten of the Father. He has the same glorious nature, perfections, names, homage, and worship. And the glory of all the divine attributes is displayed in the work of salvation and redemption he has wrought out. And this glory is to be seen, through the glass of the word and ordinances, in the house of God. Hence it follows;
“So as I have seen thee in the sanctuaryâ€: Where he comes and blesses his people, and manifests himself unto them, as he does not unto the world. Where his goings are seen, and his footsteps traced (Psalm 68:24). The psalmist calls to mind former experiences in the sanctuary. And these stimulate him to an eager desire of fresh tastes of the grace of God, and clearer views of his power and glory. Or, as in a dry and thirsty land my soul longed and thirsted for time, so have I desired to see thee in the sanctuary. Or so I see thee there as if in the sanctuary.
David wants very much to be able to worship again, in the sanctuary where he had witnessed the presence of God. We know that in David’s youth, he had been in close relationship with the Lord. This is really what he is desiring again here. I refuse to attend church where the presence of God is not evident. There is no more of a hollow feeling, than to seek God and not be able to sense His presence.
Verses 3-6: Even in affliction we need not want matter for praise. When this is the regular frame of a believer’s mind, he values the loving-kindness of God more than life. God’s loving-kindness is our spiritual life, and that is better than temporal life. We must praise God with joyful lips; we must address ourselves to the duties of religion with cheerfulness, and speak forth the praises of God from a principle of holy joy. Praising lips must be joyful lips. David was in continual danger; care and fear held his eyes waking, and gave him wearisome nights; but he comforted himself with thoughts of God. The mercies of God, when called to mind in the night watches, support the soul, making darkness cheerful. How happy will be that last morning, when the believer, awaking up after the Divine likeness, shall be satisfied with all the fullness of God, and praise him with joyful lips, where there is no night, and where sorrow and sighing flee away!
Taken collectively, this presents an image of praising God with one’s entire being, even through memories (“I remember theeâ€). Praise does not come only from one’s “mouthâ€.
Psalm 63:3 “Because thy lovingkindness better than life, my lips shall praise thee.â€
“Better than lifeâ€: God’s covenant love is more valuable to David than life itself (compare Phil. 1:21; Acts 20:24).
David’s life hung in the balance, yet he realized that true life is found in God alone. God’s “lovingkindness is better than life†because it extends beyond life. David consistently revealed himself to be a man after God’s own heart (Acts 13:22).
To live this life without God is not worth living. The only life worth living, is the life we live in Him. The following Scripture is the only way to live a victorious life in the world today.
Galatians 2:20 “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.â€
We Christians, even more than David, have much to praise the Lord for. He paid the price for our sins that we might live in His righteousness. Our lips should not stop day and night praising His wonderful name. God inhabits the praises of Israel. Christians are spiritual Israel.
Psalm 63:4 “Thus will I bless thee while I live: I will lift up my hands in thy name.â€
“Lift up my handsâ€: As an Old Testament posture of prayer, the upheld hands pictured both the ascent of prayer and the readiness to receive every good gift which comes from God (compare James 1:17). It was thus a posture of trust in God alone.
Had you ever really thought of it being possible that we might bless the Lord? Notice, how long David says he will praise Him. He says as long as there is breath in his body, he will praise God. Can we who have received so much more than David, do less? Notice how David blesses Him. He lifts his hands toward heaven, and praises Him. This reminds me of the offering that is waved before the Lord in the tabernacle. Do you suppose, by raising our hands toward heaven to bless the Lord, that we are dedicating our work with our hands to Him? Even the lifting of the hands must be done in the name of the Lord.
Psalm 63:5 “My soul shall be satisfied as marrow and fatness; and my mouth shall praise with joyful lips:â€
“Marrow and fatnessâ€: A metaphor comparing the spiritual and emotional satisfaction of the divine presence with the satisfaction of rich banquet food.
The fat of the offering was burned as a sweet smelling savor to God. The fat then, could be a spiritual blessing that we receive in our soul when we bless God. This beautiful experience can make us alive with joy, and nothing but praise could come from our lips. The dry bones in Ezekiel needed but a breath of the Spirit of God to make the fat and marrow come on them and make them alive again. I won’t tell you where it is, it is good to search the Word for morsels of truth.
Psalm 63:6 “When I remember thee upon my bed, meditate on thee in the watches.â€
David had doubtless done this during the long and anxious night which followed his first day in the wilderness of Judea (2 Sam. 16:14).
“And meditate on thee in the night watchesâ€: Which the Jewish writers on the text say were three, as they were with the Jews, but with the Romans four (see notes on Matt. 14:25). And the night, in the times of Homer, was divided into three parts. The night season is a very proper one for meditation on the perfections, providences, promises, word and works of God. And which is very delightful and profitable, when attended with the presence, Spirit, and grace of God. The Targum is, “in the watches I will meditate on thy word.â€
David, perhaps was like many of us. He was so busy during the day, that his best time to be quiet and think of God was on his bed at night. Sometimes just thinking of God and His plans early in the night get me so excited that, I forget what time it is and visit most of the night with him.
Psalm 63:7 “Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.â€
Because thou hast interposed to defend me in danger. The idea is, that he had experienced the divine interposition in times of danger, and that this was a reason why he should still confide in God. The argument is, that God’s mercy and favor in the past is a reason why we should confide in him in time to come.
“Therefore in the shadow of thy wings will I rejoiceâ€: Under the shadow or protection of thy wings will I feel safe (see the notes at Psalm 17:8; compare Psalms 36:7; 57:1; 61:4).
How beautiful to feel the protection underneath the protecting wings of God. We talked about how a mother hen will get her little chickens under her wings before the storm comes for their protection. This just means that God is that protective, and even more, of us. Just knowing that God is protecting us should make us rejoice. David says, you have been my help in the past, and I know you will protect me now.
Psalm 63:8 “My soul followeth hard after thee: thy right hand upholdeth me.â€
“My soul followeth hard after theeâ€: In response to God’s repeated invitation to “hold fast†to Him (Deut. 4:4; 10:20; 13:4), the psalmist clings to God. This signifies David’s unfailing commitment to his Lord.
With the statement “thy right hand upholdeth meâ€, David reminds himself that God will deal with David’s problems. God often subtly assures His people that all will be made well when they go through difficulties.
David is saying, that even though he made some mistakes, he sought the Lord with everything within him. He would not be denied. He just came to the Lord over and over. This Right Hand, and its mention all through the Bible, is speaking of the Lord Jesus Christ.
Psalm 63:9 “But those seek my soul, to destroy , shall go into the lower parts of the earth.â€
“Into the lower parts of the earthâ€: A reference to the realm of the dead (see note on Eph. 4:9).
David’s enemies were actually out to destroy him. They were not out just for David’s life, but to destroy his reputation as well. They were God’s enemies as well as David’s, and their destination was hell. It really is no different now. There are people who do nothing except try to cause you to sin. The devil has sent them on a mission to steal your soul. They are out to destroy you. The flesh and the spirit of man are constantly in battle. The will of man has to do with the soul. The spirit or the flesh of man will control the will of man. If the spirit rules, the man is saved and will spend eternity in heaven. If the flesh rules, the man is headed for an eternity in hell.
Psalm 63:10 “They shall fall by the sword: they shall be a portion for foxes.â€
“Foxesâ€: Scavengers, feasting on unburied bodies (see note on Psalm 53:5).
Those that live by the sword, shall die by the sword. Those who are opposed to God’s family will die in the field of battle. A very good example of this is (Ezekiel chapter 39), where 5 out of 6 of those opposed to Israel are killed. The scripture says, that the animals and birds shall eat their flesh.
Psalm 63:11 “But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.â€
“One that sweareth by himâ€: The Mosaic Covenant instructed this practice expressing loyalty to the true God alone (compare Deut. 6:13; 10:20; 1 Kings 8:31; Jer. 12:16).
The king here is David. David will greatly rejoice, because his enemies have been defeated by God. Christians where is our rejoicing? Our enemy the devil, has been defeated by the Lord Jesus Christ. This is prophetically speaking of Jesus as King of kings and Lord of lords as well. The swearing by Him, just means that we have professed our belief in Him with our mouth. The liars spoken of, are children of their father, the devil, who is the author of all lies. Christians will not have to hang their head in shame, because they will rule and reign for the 1000 year Millennium reign when Jesus is King on this earth.
To the chief Musician, A Psalm of David.
Psalm 64: The psalm is a prayer that the vicious plots of wicked men against the righteous might fail. The psalm may be divided into two parts: a petition against the devices of the wicked (verses 1-6), and an expression of the certainty of divine retribution (verses 7-10).
Verses 1-10: This psalm begins with a vivid description of the devious ways of the wicked, especially their speech (verses 3-5, 8). Still, the psalmist does not fear that God will lose control of the situation. After seeing His justice at work, the righteous will be glad and trust all the more in Him (64:10).
Verses 1-6: The psalmist earnestly begs of God to preserve him from disquieting fear. The tongue is a little member, but it boasts great things. The upright man is the mark at which the wicked aim, they cannot speak peaceably either of him or to him. There is no guard against a false tongue. It is bad to do wrong, but worse to encourage ourselves and one another in it. It is a sign that the heart is hardened to the greatest degree, when it is thus fully set to do evil. A practical disbelief of God's knowledge of all things, is at the bottom of every wickedness. The benefit of a good cause and a good conscience, appears most when nothing can help a man against his enemies, save God alone, who is always a present help.
In contrast to the long, laborious scheming of the "enemy", God's judgment is swift and appropriate. He frustrates their plans and uses their weapons against them, the "arrows", the attack that comes "suddenly", and their own sharp "tongue".
Psalm 64:1 "Hear my voice, O God, in my prayer: preserve my life from fear of the enemy."
"Preserve my life from fear": The psalmist recognized that the fear of an enemy can be as destructive as an actual assault.
God hears our prayer many times, even before we utter it aloud. He even knows the thoughts of our heart. Our prayers are symbolized by the rising of the smoke from the burning on the altar of the oil. No prayer that is in earnest fails to rise to the throne of God. We must not pray amiss, but pray in the will of God. We are the salt of the earth, Christians. Our prayers must keep us in such close contact with God, that we will preserve the earth with our prayers. Fear is lack of faith. Christians should not fear the things of this earth. Our enemy should not be the subject of our fear. The only fear, that is permissible by God, is fear of the Lord.
Psalm 64:2 "Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity:"
The word used denotes both the place where wicked men meet together for consultation (see Genesis 49:6). And the counsel itself they there take; from the bad effects of which the psalmist desired to be hid and preserved. So Saul and his courtiers secretly took counsel against David, and the Jews against Christ, and that very privily and secretly (see Matt. 26:3).
"From the insurrection of the workers of iniquity": Their noise, rage, and tumult (see Psalm 2:1). The former phrase denotes their secret machinations and designs, and this their open violence. And the persons that entered into such measures are no other than evildoers and workers of iniquity. Though they might be under a profession of religion, as David's enemies, and the Jews, who were Christ's enemies, were (Matt.7:22). And who are further described in the next verses.
David is facing much of what the Lord Jesus faced. The counsel (in secret), met to see if they could do away with Jesus. The word that insurrection was translated from means a tumultuous crowd. The workers of iniquity were after David to destroy him. We also see in this, that the tumultuous crowd was out to destroy Jesus. Even though Jesus was innocent of any wrong doing, they cried for Jesus to be crucified.
Psalm 64:3 "Who whet their tongue like a sword, [and] bend [their bows to shoot] their arrows, [even] bitter words:"
"Whet their tongue": Their intent was to slander with their speech (compare Psalm 59:7).
This is another prophetic Scripture about Jesus. Notice the tongue they whet is like a sword, it is not a sword. The sword symbolizes the Word of God. They are pretending that the Word of God is why they are coming against Jesus, when in fact, it is not the Word at all. The Word of God should have told them exactly who Jesus was. They shot their bitter words at Jesus. They even accused the very Son of God of blasphemy. What boldness they had against God the Word!
Psalm 64:4 "That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not."
From an unobserved quarter; from a place where they are so concealed that it cannot be known where the arrows come from. There was a purpose to ruin him, and at the same time to conceal themselves, or not to let him know from what source the ruin came. It was not an open and manly fight, where he could see his enemy, but it was a warfare with a concealed foe. "In secret": Anonymously.
"At the perfect": At the upright; at one who is perfect so far as his treatment of them is concerned (compare Psalm 18:20 and 18:23 notes).
"Suddenly do they shoot at him": At an unexpected time, and from an unlooked-for quarter. They accomplish what they intended; they carry out their design.
"And fear not": They feel confident that they are not known, and that they will not be detected. They have no fear of God or man (compare Psalm 55:19).
We know for sure this is speaking of Jesus, because it says the perfect. No one ever lived on this earth perfect, except Jesus Christ. It is amazing to me, how they could say these things to the Son of God, and not fear what might happen to them. Jesus is the Judge of all the world, and they will have to stand before Him and give an account. How could they not fear? I really believe, toward the end of Jesus' earthly ministry, that they knew who He was. They were just afraid of losing their hold over the people to Him, if they admitted that He was truly the Messiah. What a very foolish thing to do. They wanted world power so much, that they gave up any chance of eternal life.
Psalm 64:5 "They encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them?"
"Who shall see them"? This was a question of brazen autonomy. They mock the omniscience of God (compare Psalm 59:7).
We know that they sent spies to search out Jesus and try to find anything that they might accuse him of. I believe in this verse, that David is speaking of his enemies laying traps for him, and all of them getting together and trying to destroy him. It also is speaking of the conspiracy going on between the scribes and the Pharisees against Jesus. Those, who never had been in agreement before on anything, worked together as if they were friends to try to destroy the Lord Jesus.
Psalm 64:6 "They search out iniquities; they accomplish a diligent search: both the inward [thought] of every one [of them], and the heart, [is] deep."
"Inward thought ... heart ... deep": The evil intent of the unrighteous flows from inward depravity.
This again, is not just David's enemies seeking ways to find him guilty, but this is speaking of the enemies of the Lord. I always love it, when Jesus would trap them by answering their questions with a question, that was impossible to answer without getting themselves in trouble. They even tried to accuse the Lord for healing on the sabbath. The amazing and wonderful thing to me, was that they could not trap Jesus. They always got caught in their own trap. Every thought they had, day and night, was on how to trap Him. But they could not, until it was the right time for His purpose.
Verses 7-10: When God brings upon men the mischiefs they have desired on others; it is weight enough to sink a man to the lowest hell. Those who love cursing, it shall come upon them. Those who behold this shall understand, and observe God's hand in all. Unless we do so, we are not likely to profit by the dispensations of Providence. The righteous shall be glad in the Lord; not glad of the misery and ruin of their fellow-creatures. But glad that God is glorified, and his word fulfilled, and the cause of injured innocence pleaded effectually. They rejoice not in men, nor in themselves, nor in any creature, or creature enjoyments. Nor in their wisdom, strength, riches, or righteousness. But in Christ, in whom all the seed of Israel are justified and glory, and in what he is to them, and has done for them.
Psalm 64:7 "But God shall shoot at them [with] an arrow; suddenly shall they be wounded."
God shall shoot ... arrow": The arrows of God, as Old Testament history demonstrates, include natural judgments such as deadly disease, defeat, and calamity.
Can you imagine how those, who slapped Jesus and spit upon Him, and even the ones who nailed Him to the cross, felt when the sun became dark in the middle of the day and the earth became to tremble? I am sure that a dart of pain ran through their heart, knowing they had crucified the Son of God. Some of them said; surely this was the Son of God.
Psalm 64:8 "So they shall make their own tongue to fall upon themselves: all that see them shall flee away."
"Own tongue ... fall": God providentially steers the plots of the wicked to their own demise.
They may flee, but there is nowhere to run to get away from God. At this point, they probably wished they had cut their tongues out before it could say these things about the Son of God. Now, no one wants to be associated with them.
Psalm 64:9 "And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing."
"Shall declare": Believers should glorify God, not only for His love and mercy, but also for His marvelous acts of judgment on the wicked.
On this earth these men had boldly come against the Son of God, but there is coming a day, when they shall have to stand before Him in judgement, and then they will be terrified. All wise people fear God. When we think of His perfection in comparison to our shortcomings, it is enough to cause fear. There is coming a time when all will bow before the Lord.
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
Psalm 64:10 "The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory."
They rejoice at the vengeance executed on the wicked; but then their joy centers in the Lord. It is not at the ruin of the wicked, simply considered, but because of the glory of God's justice displayed therein, and of his grace and mercy to them. They rejoice in the Lord, because of what he is unto them, and because of what he has done for them. Because of his righteousness they are clothed with, from whence they are denominated righteous ones. And because of the salvation he has wrought out for them. And they are the more affected with it when they see the calamities, woes, and destruction of wicked men (see notes on Psalm 32:11).
"And shall trust in him": Who is known by his judgments he executes on the wicked. And the more he is known, be it in what way it will, the more is he trusted in (Psalm 9:10). The Targum paraphrases it, "and shall trust in his Word;" either in his word of promise, or rather in his essential Word, Christ.
"And all the upright in heart shall glory": Not in men, nor in themselves, nor in any creature, or creature enjoyments. Nor in their wisdom, strength, riches, nor righteousness; but in Christ, in his wisdom, righteousness, and strength. In whom all the seed of Israel are justified and glory. And in what he is to them, and has done for them; of the upright in heart (see notes on Psalm 32:11).
Who are the righteous? Those who have repented of their sins and been washed in the blood of the Lamb. There is no greater joy than to know that you are in right standing with the Lord. The victory for each of us was won on the cross by Jesus, but the glorious day of rewards will be that day when God accepts us into His household, and we are accepted in heaven. The glory of the saints is their everlasting life with Jesus.
Psalm 64 Questions
To the chief Musician, A Psalm Song of David.
Psalm 65: The psalm has a simple purpose: to express thanksgiving for rain and harvest, an appropriate subject in a farming economy. It is addressed to God in its entirely and presents Him as The God who forgives (verses 1-4), the God who intervenes in history (verses 5-8), and the God who provides (verses 9-13).
Verses 1-13: This is a praise psalm, full of hopeful, confident, even enthusiastic feelings in response to God’s goodness with no complaints or curses. The setting is a celebration at the tabernacle, perhaps at Passover and the Feast of Unleavened Bread in the spring, or the Feast of Booths, or Tabernacles, in the fall.
Verses 1-5: All the praise the Lord receives from this earth is from Zion, being the fruit of the Spirit of Christ, and acceptable through him. Praise is silent unto thee, as wanting words to express the great goodness of God. He reveals himself upon a mercy-seat, ready to hear and answer the prayers of all who come unto him by faith in Jesus Christ. Our sins prevail against us; we cannot pretend to balance them with any righteousness of our own. Yet, as for our transgressions, of thine own free mercy, and for the sake of a righteousness of thine own providing, we shall not come into condemnation for them. Observe what it is to come into communion with God in order to blessedness. It is to converse with him as one we love and value. Observe how we come into communion with God; only by God’s free choice. There is abundance of goodness in God’s house, and what is satisfying to the soul; there is enough for all, enough for each. It is always ready; and all without money and without price. By faith and prayer, we may keep up communion with God, and bring in comfort from him, wherever we are. But it is only through that blessed One, who approaches the Father as our Advocate and Surety, that sinners may expect or can find this happiness.
Psalm 65:1 “Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed.â€
“Zionâ€: Specifically, the hill in Jerusalem where Israel worshiped Jehovah, but also synonymous with the Promised Land (compare Psalm 48:2; also Psalms 3:4; 9:12; 24:3; 68:5; 87).
“Vow … performedâ€: This is likely a reference to vows made by the farmers because of an abundant harvest (compare Psalms 56:12; 61:8).
We know throughout these studies, that Zion symbolizes the church. I wish this statement were true in all believing churches today. Are there really praises waiting for God in His church today? Some of our churches are far from the state of praise. The church must remain faithful to God. Churches, as well as the people in the churches, must keep their vows they have made to God.
Psalm 65:2 “O thou that hearest prayer, unto thee shall all flesh come.â€
“All flesh comeâ€: Reference to the future millennial kingdom when all the world will worship the Lord (compare Zech. 14:16-19).
I saw a sign on a billboard a few days ago. It said, God still talks to His people, but we are not listening. God always listens to us. He never tires of hearing our prayers. Perhaps He has to wait a little longer for our prayers now in our affluent society. Most people spend more time in prayer, when they are in some difficulty. There is a time, when not just the believers, but all of mankind shall come and stand before the Lord.
Psalm 65:3 “Iniquities prevail against me: our transgressions, thou shalt purge them away.â€
“Purge them away (forgive)â€: The words, found 3 times in the Psalms 78:38; 79:9), means to cover sin and its effects. In the Old Testament, atonement was symbolized in sacrificial ritual (compare Exodus 30:10, Lev. 16-10-11), though actual forgiveness of sin was ultimately based on the death of Christ applied to the penitent sinner (compare Heb. Chapter 9).
David is saying here, that his enemies are constantly bringing up his past sins. In fact, they are blowing them all out of proportion. They want David’s sins to sound so bad that he will not be forgiven for them. In the next part of the verse David says, “our transgressionsâ€. David is reminding us here, that all have sinned and come short of the glory of the Lord. The last part of the verse is very optimistic. David knows that God has washed his sins away as far as the east is from the west. I am glad that I am included in the purging of my sins. Praise God! Jesus is the propitiation for all our sins.
1 John 2:2 “And he is the propitiation for our sins: and not for ours only, but also for the whole world.â€
This is one of the greatest shows of God’s love for man in all the Bible.
1 John 4:10 “Herein is love, not that we loved God, but that he loved us, and sent his Son the propitiation for our sins.â€
Psalm 65:4 “Blessed thou choosest, and causest to approach he may dwell in thy courts: we shall be satisfied with the goodness of thy house, of thy holy temple.â€
In eternity; both to grace and glory; for such have true faith in Christ given them, called the faith of God’s elect, and shall never perish. They are effectually called by the grace of God, and are justified by the righteousness of Christ, and shall be glorified. Or in time, for there is a choice in time, as the fruit, effect, and evidence of the eternal choice, and is no other than effectual calling (see John 15:19; 1 Cor. 1:26). And happy are those who are both chosen and called. Both election and the effectual calling are to grace and glory, and spring from the good will and pleasure of God.
“And causest to approach unto theeâ€: The persons whom God has chosen for himself are, in their state of nature, at a distance from him by reason of sin. And through the blood and sacrifice of Christ, by which atonement is made, they are brought nigh to him. And in the faith of Christ the Mediator, their hearts are engaged to approach unto God, and come with boldness to his throne, and ask grace and mercy of him. And through the grace of Christ they have nearness to him, and communion with him (Eph. 2:18).
“That he may dwell in thy courtsâ€: Or “he shall dwellâ€; the man that is chosen of God, and brought nigh by Christ. He shall not only come into the house of God, and tread in his courts, but he shall dwell there, ever abide, and never go out.
“We shall be satisfied with the goodness of thy houseâ€: Even all that are like this man, chosen by the grace of God, redeemed by the blood of Christ. Brought into the house of God, and have a place and a name there, better than that of sons and daughters of men. By “the house†of God we are to understand the church of God. And by “the goodness†of it the provisions of grace in it, the word and ordinances, and the blessings of grace held forth in them. And especially Christ the bread of life, whose flesh is meat indeed, and whose blood is drink indeed. Of which true believers may eat, and do to full satisfaction; and blessed are they that have such food, and appetites for it, and are filled with it.
“Even of thy holy templeâ€: Which means the same as the house of God; namely, the church (see Eph. 2:21). Some, as Aben Ezra observes, interpret it, “thou Holy One in thy templeâ€; as if it was an address to God, and a description of him as in his temple.
We did not choose God, He chose us.
John 15:16 “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.â€
One of the best examples of this in all the Bible, is when God called Moses from the burning bush. We have to answer that call. We are not a puppet that we have no choice, but salvation is offered to each of us. Some accept it, and some do not. This one verse takes us from our calling to total access to the throne of God. We are of the household of God, if we accept the call. The holy temple in heaven will be our new home. We are adopted into the family of God, and are able to call our Father by the name that only His children can call Him Abba.
Psalm 65:5 “ terrible things in righteousness wilt thou answer us, O God of our salvation; the confidence of all the ends of the earth, and of them that are afar off the sea:â€
“Confidence … earth … seaâ€: Unlike local heathen gods, Jehovah God is not just the God of a single locality. The universal worship of the Lord is required of all men (compare Rom. 1:18-32), and will be a reality in the messianic era when the kingdom of God will cover the earth (compare Isa. 2:1-4; Zech. 14:9).
Salvation was not offered exclusively to the natural Hebrew, but to those afar off as well. Salvation is for whosoever will. Salvation is for all nationalities who believe. Sometimes the answers to our prayers frighten us. I have said over and over, do not pray for me to have patience, because patience comes through tribulation. It is really special to see a prayer that we have prayed answered. Our confidence should not be in our own ability, but in His ability. It is amazing to me every time I see someone come to the Lord. One by one, God is building Him a family. The Bible itself, says by the foolishness of preaching men are saved.
1 Corinthians 1:21 “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.â€
Verses 6-13: That Almighty strength which sets fast the mountains and upholds the believer. That word which stills the stormy ocean, and speaks it into a calm, and can silence our enemies. How contrary whatsoever light and darkness are to each other, it is hard to say which is most welcome. Does the watchman wait for the morning? So does the laborer earnestly desire the shades of evening. Some understand it of the morning and evening sacrifices. We are to look upon daily worship, both alone and with our families, to be the most needful of our daily occupations, the most delightful of our daily comforts. How much the fruitfulness of this lower part of the creation depends upon the influence of the upper, is easy to observe. Every good and perfect gift is from above. He who enriches the earth, which is filled with man’s sins, by his abundant and varied bounty, can neither want power nor will to feed the souls of his people. Temporal mercies to us unworthy creatures, shadow forth more important blessings. The rising of the Sun of righteousness, and the pouring forth of the influences of the Holy Spirit. That river of God, full of the waters of life and salvation, render the hard, barren, worthless hearts of sinners fruitful in every good work, and change the face of nations more than the sun and rain change the face of nature. Wherever the Lord passes, by his preached gospel, attended by his Holy Spirit, his paths drop fatness, and numbers are taught to rejoice in and praise him. They will descend upon the pastures of the wilderness, all the earth shall hear and embrace the gospel, and bring forth abundantly the fruits of righteousness which are, through Jesus Christ, to the glory of the Father. Manifold and marvelous, O Lord, are thy works, whether of nature or of grace; surely in loving-kindness hast thou made them all.
Psalm 65:6 “Which by his strength setteth fast the mountains; girded with power:â€
In the first creation and formation of them, when they were settled on their basis so firmly that they are rarely removed, and when they are it is something extraordinary. Some understand this of the Lord’s preparing the mountains with the rain of his strength, for the bringing forth of herbs and grass for the service of man and beast, and of his adorning them with trees. Rather the church of God is meant (see Isa. 2:2). Where the same phrase is used as here; and “mountains†may signify particular churches, or indeed particular believers. For all that trust in the Lord are like to mountains (Psalm 125:1). And these are set fast in the everlasting love of God, by which their mountain is made to stand strong; in eternal election. Which is the foundation of God that stands sure; in the covenant of grace, which is more immovable than hills and mountains. And on Christ the Rock, against whom the gates of hell can never prevail. And who are so established, settled, and kept by the power of God, that they cannot be removed by the most boisterous storms and winds of the world’s persecutions, Satan’s temptations, or their own sins and corruptions.
“Being girded with powerâ€: Not the mountains, but God himself; whose power, like himself, is infinite, and appears in the works of his hands, of nature, providence, and grace. The allusion is to a mighty man girded for battle; or for the performance of great undertakings.
Have you really ever looked at a mountain and suddenly realized that God made this beautiful thing?
Genesis 1:9 “And God said, Let the waters under the heaven be gathered together unto one place, and let the dry appear: and it was so.â€
You see, a mountain is a mountain because God called it into being. This is the power of God’s spoken Word, not man’s spoken word.
Psalm 65:7 “Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.â€
By a word speaking; as our Lord did when here on earth, and which was a proof and evidence of his eternal power and Godhead. These figurative expressions are interpreted by the next clause.
“And the tumult of the peopleâ€: Of wicked men, who foam and rage against the people of God, and are like a troubled sea that cannot rest. But God can say to these proud waters, which threaten to go over their souls, Peace, be still. He can stop their opposition, quell their insurrections, restrain their wrath, and make them peaceable and quiet; wherefore the saints have no reason to be afraid of them (Psalm 46:2).
I never see this verse, that I do not recall the Lord Jesus speaking to the angry waves and telling them to be still, and they were. There will never be peace in this world among the nations until the King of peace comes and sets up His kingdom of peace.
Psalm 65:8 “They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.â€
“Morning … eveningâ€: The nations who live in the east where the sun first makes its morning appearance, and those who live in the west where the sun disappears into darkness rejoice in the Lord.
Unless these tokens are natural phenomena, I do not know what this means. Most people in the church believe that storms and earthquakes are from the devil, but I believe they are from God. The earth quakes, and they repented not. The storm comes, and they repented not. It seems to me that these things come to get our attention turned to God. I believe even depressions come for the same reason. It seems the church grows strongest under the greatest tribulation. God controls the sunshine, and the rain, and the night and day as well. One Scripture that leaves no doubt about this is the following.
Matthew 5:45 “That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.â€
The devil has a little power on earth, but he has to get God’s permission to do his evil deeds just as he had to get God’s permission before he could attack Job.
Psalm 65:9 “Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, is full of water: thou preparest them corn, when thou hast so provided for it.â€
So the Lord looked upon the earth, quickly after its formation, before rain came upon it, and he watered the whole face of the ground (Gen. 2:5). So he cared for the land of Judea in particular, and watered it with the rain of heaven (Deut. 11:11; see 2 Sam. 21:1). This may be applied to the church and people of God in Gospel times, who are his husbandry, and the good ground on which the seed falls and is received, and brings forth fruit. And are comparable to the earth that drinks in the rain that comes oft upon it, and brings forth herbs that satisfies a need for those that dress it, and receives a blessing from God (Heb. 6:7). Thus, the Lord visited his people, by the mission of his Son to redeem them, whose coming was as the rain, the former and latter, to the earth (Luke 1:68). So, he visited the Gentile world, by the preaching of the Gospel by his apostles, whose doctrines dropped as the rain, and distilled as the dew and small rain on the tender herb, and as showers on the grass. And so, made a wilderness a pool of water, and the dry land springs of water (Acts 15:14). And in like manner he visits particular persons in conversion, and waters them with the graces of his Spirit, by which he regenerates, quickens, and sanctifies them, and makes them fruitful (Isa. 44:3). Thou greatly enrichest it with the river of God, which is full of water. Not Shiloah nor Jordan; but the clouds which are full of rain, which falling upon the earth, impregnate it with rich particles, which make it very fertile and fruitful. So the Targum, “with a multitude of fruits thou enrichest it out of the river of God, which is in heaven, which is full of rain.†This may mystically denote the river of God’s everlasting love, which is full of the blessings of grace, and which flowing upon his people, makes them fruitful, and enriches them with the riches of grace and glory (see Psalm 46:4).
“Thou preparest them corn, when thou hast so provided for itâ€: Or because thou hast so prepared it; that is, the earth being disposed and prepared by the Lord, watered and enriched with the rain of heaven, produces corn in great plenty for the inhabitants of the earth. Which may spiritually design either the fruitfulness of the saints, whose hearts are disposed and prepared by the grace of God to receive the seed of the word, which brings forth fruit in them. Or the bread corn, that wheat of the Gospel, and Christ the sum and substance of it, which is of God’s preparing for his people, and by which they are nourished and made comfortable (see Zech. 9:17).
We see again here, that the crop produces because God tells it to. We may plant a seed and pray that it grows, but it will not grow unless it is the will of God for it to grow.
Psalm 65:10 “Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof.â€
Or rather, its furrows, for so the Hebrew word properly means (Job 31:38; 39:10). The allusion is to the furrows made by the plow, which are filled with water by the rains.
“Thou settlest the furrows thereofâ€: Or rather, thou beats down the ridges thereof. Literally, thou makest them to descend. That is, the rain falling on them beats them down, so that the ground becomes level.
“Thou makest it soft with showersâ€: Margin, thou dissolves it. The idea is, to soften, to loosen, to make the soil light and open. All farmers know that this is necessary, and that it cannot be done without water.
“Thou blessest the springing thereofâ€: Or, what springs from it; the vegetation. Thou dost bless it by causing it to grow luxuriantly, thus producing an abundant harvest.
This is just saying that the rain in the spring, along with the warmer weather, makes the vegetation to grow. Spring is very much like new life. After it appears that all vegetation is dead, it springs to new life with every new spring.
Psalm 65:11 “Thou crownest the year with thy goodness; and thy paths drop fatness.â€
“Paths drop fatnessâ€: Like a farm wagon dropping its overflow along the cart path.
God set the universe in order, and it has stayed there since creation. We look at one of the promises of God in the next verse which has to do with the blessings of God.
Genesis 8:22 “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.â€
God blesses each day of the year in its own way. The years roll by, and another year comes fast on its heel.
Psalm 65:12 “They drop the pastures of the wilderness: and the little hills rejoice on every side.â€
As well as upon the ploughed land, and turn them into a fruitful field. Which may denote the Gentile world, whither the Gospel was sent by Christ, and preached by his apostles. And whose doctrines dropped as the rain, and prospered to the thing whereunto they were sent, and made this wilderness as the garden of God.
“And the little hills rejoice on every sideâ€: Or “joy girds the hillsâ€. Or “they are girded with joyâ€; or “gird themselves with joyâ€, as the Targum. Being covered on all sides with grass, herbs, and trees. These may denote the churches of Christ, and little hills of Zion, who rejoice when the interest of Christ flourishes (Psalm 68:14).
This is saying, that even in lands which have not been cultivated by man, the grass grows. Possibly, some of the most beautiful growth in all the world is the voluntary growth in the wilderness where no man’s hand has touched. The greatest beauties in the earth are the natural beauties, such as the mountains and streams, the waterfall and the sunset. Man has a tendency to mess up the beauty of nature.
Psalm 65:13 “The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.â€
Of sheep, which are so thick, that there is scarce anything to be seen upon the pastures but them. Which look as if they were clothed with them. These may intend the multitude of converts, signified by the flocks of Kedar, and rams of Nebaioth. Which gathering about the church, and joining to her, she clothes herself with them as with an ornament (Isa. 60:7).
“The valleys also are covered over with cornâ€: Being made very fruitful with the rain, and bringing forth in great abundance; so humble souls are the most fruitful ones.
“They shout for joy, they also singâ€: That is, the pastures, hills, and valleys, being laden with all kind of fruit for the use of man and beast. For necessity and pleasure, which occasion joy to the inhabitants of the earth. This may be expressive of the joy that will be among men, when the interest of Christ will be in a more flourishing condition in the latter day (see Isa. 49:13).
There is nothing happier than animals feeding on the clover of the spring. Every time we see a new season of spring roll around and all the beautiful flowers and vegetation that come with it, we know afresh that God has not given up on man.
To the chief Musician, A Song [or] Psalm.
Psalm 66: Though a psalm of national thanksgiving for some occasion of great deliverance, it also contains the king's personal note of thanksgiving at the end (verses 13-20), after the communal expression of thanksgiving (verses 1-12).
Verses 1-20: This joyful psalm begins with group praise and then focuses on the individual worship. The psalmist rehearses some of the major miracles in Israel's history and testifies that God has always been faithful in the midst of serious troubles.
Verses 1-7: The holy church throughout all the world lifts up her voice, to laud that Name which is above every name, to make the praise of Jesus glorious, both by word and deed. That others may be led to glorify him also. But nothing can bring men to do this properly, unless his effectual grace creates their hearts anew unto holiness. And in the redemption by the death of Christ, and the glorious deliverances it effects, are more wondrous works than Israel's deliverance from Egyptian bondage.
This thanksgiving psalm summons the whole earth to "come and see" what God has done in an act of corporate praise (psalms 100:1; 117:1). The psalmist both honors God for who He is and thanks Him for specific answers to prayer.
Psalm 66:1 "Make a joyful noise unto God, all ye lands:"
"Joyful noise": A shout of loyalty and homage, as in (1 Sam. 10:24).
Every land throughout the world should praise the Lord. One universal word of praise is hallelujah. Notice it does not say, make a noise to the Lord. It says make a joyful noise. I have said it before, but it should be a sweet sound in the ear of the Lord.
Psalm 66:2 "Sing forth the honor of his name: make his praise glorious."
Meaning not any particular names of the Messiah, such as in (Isa. 9:6). Or his name "Jesus", a Savior; though they are all honorable and glorious, and furnish out sufficient matter for a song. But rather that by which he was made known to the sons of men, his Gospel (see Acts 9:15). Which is a glorious Gospel; the truths of which may be expressed in a song of praise, to the honor and glory of Christ, and to the instruction and profit of men (Col. 3:16). Or rather Christ himself is meant; his name often designs himself (Matt. 12:21). There that is due unto him, and ought to be given which is done when all divine perfections and works are ascribed to him, divine worship is paid him, and the glory of salvation given him. Which may be done in psalms, hymns, and spiritual songs.
"Make his praise glorious": Let the high praises of him be in your mouths; give him, the most excellent praise; praise him in the best manner. This is done when we sing his praise with grace in our hearts. When we with one mind and mouth glorify him; and when we honor him, the Son, as we honor the Father.
The praise should be directed to the Lord of all the earth. There is a name above the others. It is the name of Jesus.
Psalm 66:3 "Say unto God, How terrible [art thou in] thy works! through the greatness of thy power shall thine enemies submit themselves unto thee."
Or, "concerning God", as some, or, "before God". As the Targum; say to him as follows, in psalms and hymns of praise.
"How terrible art thou in thy works! Or "reverend"; to be feared and reverenced with a godly fear on account of them. Such as the works of nature and providence, which are stupendous and marvelous, fearfully and wonderfully wrought. And especially those of grace and redemption, in which the goodness of Christ is manifest, and for which he is to be feared. Unless rather his judgments upon his enemies are here meant; who, though he is a Lamb to his own people, is the Lion of the tribe of Judah to them.
"Shall thine enemies submit themselves unto thee": In a lying, flattering, and deceitful manner, as the word here used signifies (see notes on Psalm 18:44). "They shall, through the greatness of fear, confess the lies and transgressions they have committed." It will be a forced, and not a free, confession and submission. Christ's enemies, whether they will or not, will be obliged to own that he is Lord, to the glory of God the Father (Phil. 2:10).
As we said in the verse before, this praise must be directed to God. The enemy does not submit to the Lord willingly, but because of the power of the Lord. They submit because they have to, not because they want to. The works of the Lord are around us on every side. His creation speaks for itself.
Psalm 66:4 "All the earth shall worship thee, and shall sing unto thee; they shall sing [to] thy name. Selah."
"All the earth shall worship thee": This praise is not only an acknowledgment of God's universal Lordship, but also an intimation of the people's belief in a future worldwide kingdom where God will be worshiped (compare Isa. 66:23; Zech. 14:16; Phil. 2:10-11).
Isaiah 45:23 "I have sworn by myself, the word is gone out of my mouth [in] righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear."
Romans 14:11 "For it is written, [As] I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."
Not only do they bow to the Lord, but then they begin to sing praises to Him as well. Selah means pause and think on this.
Psalm 66:5 "Come and see the works of God: [he is] terrible [in his] doing toward the children of men."
Of the Messiah, God manifest in the flesh. Those divine works which he did when here on earth; his miraculous works, which were proofs of his deity and Messiahship. His preaching the Gospel, in so divine a manner as never man did. His works of obedience to the law, which were pure and perfect. The everlasting righteousness he wrought out for the justification of his people. And the great work of redemption and salvation finished by him, which none but God could ever have effected. This is an invitation to the inhabitants of all lands, where the Gospel should come with power, to take notice of and consider these works of Christ. And the glory of his might, wisdom, and grace in them, in order to engage them to sing his praise.
"He is terrible in his doing toward the children of men": In his vengeance on the Jews, for disbelieving and rejecting him. In His upcoming destroying of antichrist, and pouring out the vials of his wrath on the antichristian states. And in the everlasting damnation of the wicked. So that as his other works in the former clause design these of grace, this doing of his respects his work, his strange work of judgment on his enemies. On account of which he is terrible to them, and reverenced by his people.
When I think of the greatness (terribleness), of God, I have to think of His creation of the world in 6 days preparing it to be habitable for man. Everything has been done on this earth by God for man. We look at the 10 plagues that came on Egypt, and we see God did it for the release of the children of Israel. We have mentioned over and over, how God parted the Red sea and allowed the children of Israel to escape through the sea, and then He drowned the Egyptians that tried to follow them. At the foot of the mountain, the voice of God speaking to the children was so awesome that they asked Moses to speak to God for them, they were so frightened. We could go on and on, but you get the point I am sure.
Psalm 66:6 "He turned the sea into dry [land]: they went through the flood on foot: there did we rejoice in him."
"Sea ... flood": A reference to the crossing of the Red Sea and possibly the Jordan River. The Old Testament writers considered the Red Sea crossing the ultimate demonstration of God's power, as well as His care for Israel.
This of course, is speaking of the incident at the Red sea. The amazing thing to me, about all of this is how God held the Egyptians off, until close to 3 million people could go through the sea. I will give you two Scriptures from this account to show how God held Pharaoh off, until the Israelites were safely through the sea.
Exodus 14:19-20 "And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:" "And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness [to them], but it gave light by night [to these]: so that the one came not near the other all the night."
Read the whole chapter to get the full account of what happened. You can tell from this that God stood between Egypt and Israel. God fought for His people.
Psalm 66:7 "He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah."
The same power which God possessed and exerted for his people in ancient times, he still possesses in as great vigor as ever. And is as able and ready to act for them as ever he was: which he hath shown in this late and glorious instance.
"His eyes behold the nations": He sees all their secret and subtle devices, and can and will defeat them, when he sees fit.
"Let not the rebellious exalt themselves": Lift up their hands against God or his people. Or, the rebellious; that is, those that rebel against this Almighty God and his laws, shall not exalt themselves, as they vainly hope and design to do. But shall be brought down and destroyed, as is here implied.
Pharaoh thought he was powerful, until he came up against God. There is no less power now, than He demonstrated here. The rulers of nations can boast and pretend to be great, but God is the One who lifts them up and brings them down. Lucifer rebelled against God and got thrown out of heaven. Lucifer thought he was strong, but he was and is no match for God. Christians, Jesus has given you power of attorney to use the name of Jesus in battles against the devil here on the earth. Jesus has defeated the devil. He may rip, and snort, and run around, seeking whom he may devour, but if you resist the devil in the name of Jesus and he will flee from you. Pause and think on this for a moment.
Verses 8-12: The Lord not only preserves our temporal life, but maintains the spiritual life which he has given to believers. By afflictions we are proved, as silver in the fire. The troubles of the church will certainly end well. Through various conflicts and troubles, the slave of Satan escapes from his yoke, and obtains joy and peace in believing. Through much tribulation the believer must enter into the kingdom of God.
Psalm 66:8 "O bless our God, ye people, and make the voice of his praise to be heard:"
In all countries, that know the Lord and fear him; ascribe blessing, and honor and glory, to Christ our God. On account of his works, actions, perfections, kingdom and power; and because of the destruction of those who are rebels to his government.
"And make the voice of his praise to be heard": Far and near, in psalms, and hymns, and spiritual songs; and by shoutings, and loud acclamations of joy (see Rev. 19:5). Where Christ is called our God, and a like exhortation is made as here.
I love the little chorus from the Bible that says, "Bless the Lord; O my soul and all that is within me bless His holy name". When I sing that chorus, I feel as if I am seated in heavenly places with Christ Jesus. This is not just silently praising in your heart, but is in fact, praising aloud.
Psalm 66:9 "Which holdeth our soul in life, and suffereth not our feet to be moved."
"Feet to be moved": God had prevented them from prematurely slipping into the realm of the dead.
The devil cannot take you away from God. We will see in Jesus' own words that the devil, or any man, cannot take us away from God.
John 10:28-29 "And I give unto them eternal life; and they shall never perish, neither shall any [man] pluck them out of my hand." "My Father, which gave [them] me, is greater than all; and no [man] is able to pluck [them] out of my Father's hand."
Psalm 66:10 "For thou, O God, hast proved us: thou hast tried us, as silver is tried."
"As silver is tried": God had brought the nation through purifying trails.
Just as Job had so many problems, we have problems too, to see how we hold up under pressure. Job came out of the fiery trial pure. I wonder if we will be able to say the same? Silver is heated to over 2000 degrees to burn out the impurities. The impurities float to the top on the melted silver, and the trash can be skimmed off. God must purge us too, until He gets us refined the way He would have us. It is very important for us to be willing to be molded into the form God would have us.
Psalm 66:11 "Thou broughtest us into the net; thou laidst affliction upon our loins."
"Broughtest us into the net": The psalmist speaks of a hunter's net or snare as a metaphor for some extremely difficult situations into which God had brought Israel.
The one thing that I would like to point out here, is who did it. Thou means God did it.
Psalm 66:12 "Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy [place]."
"Ride over our heads": A picture of a hostile army riding in victory over Israel's defeated troops.
We cannot appreciate the sunshine, until it has rained a few days. I mentioned Job in this lesson earlier, but there is no better example of this message here, than what happened to Job. He lost everything when he was going through his trial, but praised God! Read the last page and see what happened in the end.
Job 42:12 "So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses."
To learn the entire lesson about this, read the Bible study on Job. The trials come, but if we survive the trials by giving God the glory, then we are blessed more than we could ever imagine.
Verses 13-20: We should declare unto those that fear God, what he has done for our souls, and how he has heard and answered our prayers, inviting them to join us in prayer and praise. This will turn to our mutual comfort, and to the glory of God. We cannot share these spiritual privileges, if we retain the love of sin in our hearts. Though we refrain from the gross practice of sin regarded in the heart, will spoil the comfort and success of prayer. For the sacrifice of the wicked is an abomination of the Lord. But if the feeling of sin in the heart causes desires to be rid of it. If it be the presence of one urging a demand we know we must not, cannot comply with, this is an argument of sincerity. And when we pray in simplicity and godly sincerity, our prayers will be answered. This will excite gratitude to Him who hath not turned away our prayer nor his mercy from us. It was not prayer that brought the deliverance, but his mercy that sent it. That is the foundation of our hopes, the fountain of our comforts; and ought to be the matter of our praises.
Psalm 66:13 "I will go into thy house with burnt offerings: I will pay thee my vows,"
"Pay thee my vows": Paying the vows is spelled out in the following verses as offering sacrifices of dedication which had been previously promised God (compare Lev. Chapter 1; 22:18, 21; Psalms 56:12; 61:8; 65:1).
Psalm 66:14 "Which my lips have uttered, and my mouth hath spoken, when I was in trouble."
Or "opened"; publicly and distinctly declared. And from which there is no going back (see Judges 11:33).
"And my mouth hath spoken when I was in trouble": This refers to the time when the people of God were under antichristian tyranny and bondage. And when they vowed and promised, that, if the Lord would deliver them, they would give him all praise and glory.
David is saying, now that these terrible troubles are behind me, I will not forget the promises I made to you O Lord. I will keep every promise I made. So many times, as soon as the trial is over, we are so relieved that it is easy to forget the promises we made to God, if He would only get us out of the mess.
Psalm 66:15 "I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah."
Of the fattest of the flock. That is, of the best; such as Abel offered (Gen. 4:4).
"With the incense of rams": Or "rams with incense". The Targum is, "with sweet incense, the sacrifice of rams". Kimchi interprets it of incense of the fat of rams.
"I will offer bullocks with goats": He proposed to offer all kind of offerings, to show gratitude and thankfulness for the favors received. By all which are meant the calves, or fruit of the lips, the sacrifices of praise. Thanksgiving to God, in the name of the whole church and people of God (see Rev. 19:1).
"Selah": On this word (see notes on Psalm 3:2).
David is saying that, he will give the best of his flock to the Lord in sacrifice. We must think on this. Are we giving the best that we have to God?
Psalm 66:16 "Come [and] hear, all ye that fear God, and I will declare what he hath done for my soul."
It is not enough to "come and see" (see note on 66-1-5); the psalmist invites all to "come and hear" so that God's redemption might be proclaimed publicly. The setting is possibly at Passover or at a victory celebration, where corporate praise gives way to the voice of this single worshiper, who speaks personally of God: "I will declare what He has done for my soul".
David is saying, I will not only praise Him in private, but I will testify of his goodness wherever I go. I have seen people who have had a miracle from God, who will not stand and tell others about it. It is as if they are ashamed of the fact that God helped them in their greatest need.
Psalm 66:17 "I cried unto him with my mouth, and he was extolled with my tongue."
Crying designs prayer, and supposes distress; and crying with the mouth denotes vocal, ardent, and fervent prayer.
"And he was extolled with my tongue": At the same time the psalmist prayed for deliverance out of his distresses, he praised God for the mercies he had received. And did, as the Apostle Paul directs, make known his requests with thanksgiving (Phil. 4:6). Or "he was exalted under my tongue"; that is, in his heart, as some interpret it. His heart and his mouth went together; and out of the abundance of his heart his tongue spoke of the goodness, kindness, and mercy of God to him. The Targum is, "and his promise was under my tongue". And so he was very different from a wicked man, who keeps iniquity under his tongue, as a sweet morsel (Job 20:12).
Extolled means praise, in this particular Scripture. This just means that in the midst of David's prayer for help from God, he praised God.
Psalm 66:18 "If I regard iniquity in my heart, the Lord will not hear [me]:"
There was iniquity in his heart, as there is in every good man's heart, and a great deal too. It is full of it; and it should be regarded in some sense, so as to guard against it, and pray to be kept from it, that it may not break forth into action. And so as to loath it, abhor it, and be humbled for it; but not so as to nourish and cherish it, to take delight and pleasure in it.
"The Lord will not hear me": For the Lord hears not sinners that delight in sin, and live in it. Neither profane sinners nor hypocrites (see John 9:31).
God listens the best to the righteous. The regarding of iniquity in his heart, means that he has the desire in his heart to continue in sin. We cannot choose the world over God, and expect God to answer our prayers. God listens to a repentant heart, but not to a heart that wants to continue to sin.
Psalm 66:19 "[But] verily God hath heard [me]; he hath attended to the voice of my prayer."
So that it was a plain case that he had not regarded iniquity in his heart; or had not lived a vicious course of life, nor was a hypocrite. Otherwise God would not have heard his prayer; whereas he had, and which is confirmed in the following clause.
"He hath attended to the voice of my prayer": Which is an instance of the grace and condescension of God, and showed in what high favor the psalmist was with the Lord, and what regard he had unto him. And therefore, could not be the man his enemies represented him to be.
The reason God heard is he had a repentant heart. David did not desire in his heart to sin. David had a pure heart stayed upon God. David, like many of us, was guilty of sin but it was not the desire of his heart to sin. God listened to David and answered his prayer.
Psalm 66:20 "Blessed [be] God, which hath not turned away my prayer, nor his mercy from me."
Has not been angry against it, shut it out, or covered himself with a cloud that it might not pass through. Which sometimes saints have complained of (Psalm 80:4). But graciously heard and received it.
"Nor his mercy from me": For that endures for ever, and is from everlasting to everlasting on them that fear the Lord (Psalm 103:17). All which require thankfulness and praise, which is here given.
Look at another Psalm with me and see just how long God's mercy lasts.
Psalms 106:1 "Praise ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever."
God's love for His people is so enduring that He is not willing that any should perish.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
Psalm 66 Questions
To the chief Musician on Neginoth, A Psalm [or] Song.
Psalm 67: This national psalm of thanksgiving expresses the gratefulness of the people to God and their confidence in His continued blessings. It begins with a blessing by the priest (verse 1), and a reflection of the Aaronic benediction (in Numbers 6:24-26). Then there is a call to all peoples to praise God (verses 2-5). Finally, there is an expression of trust in God's continued blessings (verses 6-7). The point of the psalm seems to be that God's blessing on Israel is only a harbinger of divine blessings for the entire world. This universal outlook is revealed not only by the explicit statement of the final verse, but by the exclusive preference of the general word for God, Elohim (Creator God), to the complete exclusion of the personal name of Israel's God, Yahweh.
Verses 1-7: This brief psalm develops two optimistic themes: the need and result of God's mercy, and the future universal worship of God. The psalm reflects the promise to Abraham that God would bless his descendants, and in Abraham, "all the families of the earth" (Gen. 12:1-3).
III. The Prospect of Divine Blessings (67:6-7).
Verses 1-7: A prayer for the enlargement of Christ's kingdom. All our happiness comes from God's mercy; therefore, the first thing prayed for is, God be merciful to us, to us sinners, and pardon our sins. Pardon is conveyed by God's blessing, and secured in that. If we, by faith, walk with God, we may hope that his face will shine on us. The psalmist passes on to a prayer for the conversion of the Gentiles, which shows that the Old Testament saints desired that their advantages might also be enjoyed by others. And many Scripture prophecies and promises are wrapped up in prayers: the answer to the prayer of the church is as sure as the performance of God's promises. The joy wished to the nations, is holy joy. Let them be glad that by his providence the Lord will overrule the affairs of kingdoms. That even the kingdoms of this world shall became the kingdom of the Lord, and of his Christ. Then is declared a joyful prospect of all good when God shall do this. The success of the gospel brings outward mercies with it; righteousness exalts a nation. The blessing of the Lord sweetens all our creature-comforts to us, and makes them comforts indeed. All the world shall be brought to worship Him. When the gospel begins to spread, it shall go forward more and more, till it reaches to the ends of the earth. It is good to cast in our lot with those that are the blessed of the Lord. If nothing had been spoken in Scripture respecting the conversion of the heathen, we might think it vain to attempt so hopeless a work. But when we see with what confidence it is declared in the Scriptures, we may engage in missionary labors, assured that God will fulfil his own word. And shall we be backward to make known to the heathen the knowledge with which we are favored, and the salvation we profess to glory in? They cannot learn unless they are taught. Then let us go forward in the strength of the Lord, and look to him to accompany the word the Holy Ghost; then Satan's kingdom shall be destroyed, and the kingdom of our Redeemer established.
Verses 1-2: The psalmist desires God's blessing in order that, through the nation of Israel, God's covenant people, His salvation may be known to all the world (Matt. 28:18-20; Acts 1:8). These words offer an Old Testament voice for world missions.
Psalm 67:1 "God be merciful unto us, and bless us; [and] cause his face to shine upon us; Selah."
"Face to shine": When a king smiled on a supplicant with pleasure, the petitioner was likely to receive his request (compare Num. 6:24-26; Psalms 31:16; 44:3; 80:3, 7, 19; 119:135; Prov. 16:15).
I believe I will begin this verse with the word Selah, which is the last word of the verse. Pause and think on these things. It is only by the mercy of God that any of us come to God. The following is what Jesus had to say about this.
John 6:44 "No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day."
We see that God's mercy came to us, to save us from our unrighteousness.
Hebrews 8:12 "For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."
Romans 5:8 "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."
We have no righteousness of our own. It is the righteousness the Lord Jesus clothed us in that we have, if we are Christians. He took our sin upon His body and in return gave us His righteousness. How much more blessed could we be? Notice in the following Scripture, who adds to the church.
Acts 2:47 "Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved."
When His face shines upon us, it brings us peace.
2 Corinthians 4:6 "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ."
Psalm 67:2 "That thy way may be known upon earth, thy saving health among all nations."
God's way and method of grace, in the salvation of sinners. The contrivance of it in Christ, the impetration of it by him, and the application of it by his Spirit. And the way of sinners to him through Christ, the way, the truth, and the life, the new and living way to the Father. And the way of life and salvation, which is grace, and by Christ alone. And the Gospel which points out this way, and is itself called the way of God (Acts 18:25). Together with the ordinances of it, which are ways of pleasantness, and paths of peace. All this was made known by the apostles and first preachers of the Gospel. Not only in the land of Judea, but throughout the whole earth.
"Thy saving health among all nations": Or "thy salvation"; or "thy Jesus"; whose name signifies a Savior. And who is the only one, and an able and willing one, and is God's salvation, of his appointing, promising, and sending. Salvation is by him, and by him only. He came to obtain it, and he is the author of it. Health is also by him, he is the physician of souls, and his blood the balm that cures every disease. So that he is the Savior, salvation, and saving health, to his people. This was unknown to the nations of the world until the Gospel came among them, and until the grace of God bringing this salvation appeared unto them, and shone upon them (Titus 2:11).
The word that was translated health here, means salvation. It also can mean deliverance. This is easier to understand by this meaning. Salvation is offered to the peoples of all nations. The great commission that Jesus gave was in Mark.
Mark 16:15 "And he said unto them, Go ye into all the world, and preach the gospel to every creature."
Salvation is not just for the Caucasians of this world. It is for the Orientals and all people groups of the world too. God is not concerned about the flesh; He is interested in our spirit. Spirits do not have colors. In the following Scripture, we will see that God is not even interested in whether you are male or female either. God looks on the spirit, not on the flesh.
Galatians 3:28 "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."
God's ways are not as man's ways. We are too concerned with this world. Church, we need to focus on God and His Word, and not on earthly happenings.
Psalm 67:3 "Let the people praise thee, O God; let all the people praise thee."
"People": A reference to the inclusion of the Gentile nations in the millennial kingdom (compare Isa. 56:3-8; 60:1-14; Zech. 14:16-19; Matt. 8:11; 25:31-46; Rev. 20:1-10).
Even our praise to God must be by His permission. Notice the word "let". We must praise God in the name of Jesus, just as we pray in the name of Jesus. We have much to praise God for.
Psalm 67:4 "O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah."
As they were glad, and did sing for joy, and glorified God, when Christ was made known, and the Gospel was preached unto them (Acts 8:5).
"For thou shalt judge the people righteously": Meaning not the people of the world at the last day, at the general judgment, which will be a righteous one. When God will judge the world in righteousness, according to the strict rules of justice and equity, by him whom he has ordained (Psalm 96:1). But either the righteous judgment which will be executed on the enemies of Christ's church and people. Particularly on antichrist, which will be matter of great joy (Rev. 19:1). And Kimchi interprets it of the judgment of the nations which shall come with Gog and Magog. Or else the judging and vindicating the Lord's own people, defending their cause, righting their wrongs, and suffering no weapon to prosper against them.
"And govern the nations upon earth": Or "lead them". Not to punishment, as Kimchi, who interprets this clause as the other; but by his grace and Spirit, into the knowledge of his way, and saving health. Or as a shepherd leads his flock into green pastures, and beside the still waters. Or as a king leads and governs his people, as David guided the people of Israel, with the skillfulness of his hands. So Christ leads and governs his people, protects and defends them, holds them by his right hand, guides them with his counsel, and then receives them to glory (see Psalm 23:2).
Jesus is the Judge of all the earth. His judgement is righteous. We also know that Jesus is to rule as King of kings and Lord of lords on the earth for a 1000 year period of time. All the people of the earth will rejoice at this, because there will be peace. Jesus is the King of Peace. The 20th chapter of Revelation goes into great detail about this 1000 years, and about those who will reign with Jesus Christ. One of the main reasons the people of all nations will be rejoicing, is because the devil will be chained for the thousand years, and will not be able to cause problems for the people during that time. Probably the greatest reason for them being so joyful is, because they are the redeemed. Christians will be joyful, because they will not taste of the second death. All of this is in the 20th chapter of Revelation as I said. Nations will not govern themselves as they did before, but all will be under the rule of Christ.
Verses 5-7: The ultimate goal of salvation is not just that we know God for ourselves but to praise Him for Himself.
Psalm 67:5 Let the people praise thee, O God; let all the people praise thee.
(See notes on Psalm 67:3). This is repeated from that preceding verse to show the earnest desire of the church that it might be so. Or that there might be an occasion for it; the ardor of her mind, and fervency of her petitions, and how much she was solicitous for the praise and glory of God. Or to declare the certainty of it, she most strongly believing that so it would be. As the Targum, "the people shall confess", etc. Because of a new favor to be enjoyed, mentioned in (Psalm 67:6).
We see this again, and now there is more reason than ever to praise. There will be no depressions or recessions. There will be no threat of war. There will be no starving children, or shortages of any kind. The King of all the earth will be in charge. It will not be left up to the minds of mortal man to figure all of this out. The Creator of the universe will be on His throne. The praise will be so spontaneous that it will ring from the mouths of every individual, and the governments of the world will rejoice as well. The weapons will be made into plows, and there will be no life threatening war hanging overhead.
Psalm 67:6 "[Then] shall the earth yield her increase; [and] God, [even] our own God, shall bless us."
When the people of the earth shall be converted to the worship and service of the true God, God will take away his curse from the earth, and cause it to yield them abundance of all sorts of fruits. Under which one blessing promised under the law to them that obey God, all other blessings both temporal and spiritual are comprehended, as is very usual in the Old Testament.
"Our own God": He who is Israel's God in a peculiar manner, by that everlasting covenant which he hath made with us.
Now there is a constant worry about the ozone layer disappearing and all the crops failing. There is already famine around the world. That will not be a problem for Jesus. God rained food from heaven for 40 years to feed the estimated three million Israelites on their journey to the Promised Land. It would be no problem to feed all the people in the world. The weather will be perfect, and the rain will come just when it is needed, and the crops will all be bumper crops. This earth will be like the Garden of Eden. There is perfect harmony in all of nature when the Creator of it all is there. One of the blessings of God is plenty to eat. The land was cursed by sin, and now there will be no sin, so there will be no curse, only blessings. This earth will be full of the goodness of God, and there will be plenty. The Lord will turn the whole earth into a fruitful land. I love the statement (our own God). He is our own personal God.
Psalm 67:7 "God shall bless us; and all the ends of the earth shall fear him."
The Holy Spirit blesses with regenerating and renewing grace; with faith, comfort, joy and peace. By shedding abroad in the heart, the love of the Father and the Son. By applying precious promises; by testifying adoption; by making meet for heaven and happiness, and working up for the selfsame thing, eternal glory.
"And all the ends of the earth shall fear him": The one God, Father, Son, and Spirit, the object of religious fear, internal and external. For this includes the exercise of that inward grace of filial fear, and the performance of all divine worship, public and private. And which in the latter day will be found among Jews and Gentiles, in all the inhabitants of the earth, even to the ends of it (Hosea 3:5).
The greatest blessing of all is that He has saved us. Jesus is the Savior.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
This is a peculiar statement, but Jesus did give His body on the cross that all might live. Some do not accept that wonderful gift. Salvation is for whosoever will.
Revelation 22:17 "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."
The fear (in verse 7 above), is really saying, and all the ends of the earth shall reverence Him. At this time, the scales will be removed from our eyes, and we shall see Him as He really is. We will be full of praise and adoration for Him, and He will bless us.
Psalm 67 Questions
To the chief Musician, A Psalm [or] Song of David.
Psalm 68: Though no superscription is found in this psalm, most interpreters agree that it was written when the Ark of the Lord was transferred from the house of Obed-edom to the new location on Zion's mountain (2 Sam. 6:2-18). Certainly, it describes the procession attached to that significant event, but it is more than a historical narrative. It is rich with theology since, at that time, God's person and His place for Israel in the world seem to have been understood in a much deeper way. The procession is first introduced (verses 1-3). Because the Ark represented the presence of God with His people, its movement to a new location is a reflection of God's continual blessing on His people and conquest of her foes. Next is a call to praise the Lord for His majesty and His care for the needy (verses 4-6). The present event of relocating the Ark is now put into perspective within the history of the Lord's works (verses 7-23). Specifically, it is, in a sense, a reliving of the Exodus (verses 7-10), and of the conquest of Canaan (verses 11-14).
The Lord has clearly elected Zion as His abode from which He protects His people (verses 15-23). David next describes the procession itself (verses 24-27), with its "singers" and "players" (verse 25), and the various tribes (verse 27). Finally, the psalm concludes with two hymns (verses 28-35): a hymn of Israel expressing her prayer for continued deliverance (verses 28-31), and a universalistic hymn that speaks of the Lord's rule over all the earth (verses 32-35). The theological significance of this majestic hymn is twofold. First, it reiterates in a beautiful way, the Lord's election of Israel as a basis from which His rule and blessing flow to the earth. Second, it reveals a growing understanding of the person of the God of Israel. A study of the names of God alone in the psalm establishes this second point: "God" (verse 1), "his name JAH" (verse 4), "the Almighty (verse 14), "the Lord" (verse 16), "the Lord God" (verse 18), "the Lord (verse 19); a different Hebrew word from (the one in verse 16), and "God the Lord (verse 20). The action of God in deliverance (verse 18), is interpreted messianically by Paul and applied to the ascension of our Lord (Eph. 4:8).
Verses 1-35: This exuberant psalm includes prayer, praise, thanksgiving, historical reminder, and imprecation. It expresses a pride in Jehovah God for His care over His people and His majesty in the universe. The writing of this psalm may have come out of David's jubilant restoration of the Ark of the Covenant to Jerusalem (compare 2 Sam. 6:12-15).
III. An Acclamation of Majesty (68:19-31).
Verses 1-6: None ever hardened his heart against God, and prospered. God is the joy of his people, then let them rejoice when they come before him. He who derives his being from none, but gives being to all, is engaged by promise and covenant to bless his people. He is to be praised as a God of mercy and tender compassion. He cares for the afflicted and oppressed. Repenting sinners, who are helpless and exposed more than any fatherless children, are admitted into his family, and share all their blessings.
Psalm 68:1 "Let God arise, let his enemies be scattered: let them also that hate him flee before him."
"Let God arise": The first sentence in this psalm is essentially the same as (Num. 10:35). It was perhaps a fanfare of words announcing the movement of the Ark of the Covenant (compare verses 24-27; also 2 Sam. 6:12-15).
This psalm echoes the Song of Deborah in (Judges chapter 5): the presence of the wicked on the earth is an affront to the holiness of God.
God in verse one above, is Elohim. Some noted scholars believe that this was sung when the Ark was moved to mount Zion. This is about the same thing that happened when the cloud by day, and the fire by night, moved to lead the children of Israel in the wilderness. As long as the presence of God was stationary over the camp, the Israelites stayed camped, but when the presence of God moved, by the fire or the smoke, the people followed. In a sense, it was God rising and moving. We do know that when God sent them into battle with the Ark with them, they won the battle. In a sense again, the enemy was scattered. I believe we would be more successful in our endeavors for God now, if we would let Him lead the way. Many times, we get ahead of God and that is when we fail. We also know that the fame of what happened to the Pharaoh of Egypt spread, and the people before the company of Israelites were afraid of Israel's God and they fled.
Psalm 68:2 "As smoke is driven away, [so] drive [them] away: as wax melteth before the fire, [so] let the wicked perish at the presence of God."
This both describes the character of wicked men, Christ's enemies; as their darkness and ignorance, their will worship and superstition, and their detestableness to God (Rev. 9:2). And the manner of their destruction; which is as easily brought about as smoke is driven by the wind, and is as irretrievable, like smoke that vanishes into air (see Psalm 37:20).
"As wax melteth before fire": Whereby its consistency, form, and strength, are lost. Respect may be had, both in this and the foregoing metaphor, to the fire of, divine wrath, and the smoke of eternal torments; since it follows.
"So let the wicked perish at the presence of God": The appearance of Christ, either in his awful dispensation against the Jews, or in the last judgment. When the wicked shall not be able to stand before his face, but shall call to the rocks and mountains to hide them from him. And when they shall be bid to depart from him, and shall be punished with everlasting destruction in soul and body, from the presence of the Lord, and the glory of his power.
Smoke is of no permanent nature. When the wind blows, it moves with the wind. Perhaps that is what is intended here. The enemy is like a puff of smoke, blown away. Everyone who has ever lit a candle knows what happens to wax when the heat comes in contact with it. It is very much like the smoke, it is gone. The wicked will perish at the presence of God. If God looks upon sin, He burns it up. This is the case here.
Psalm 68:3 "But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice."
That is, let them be prosperous and happy. Let them be under thy protecting care, and partake of thy favor. While the wicked are driven away like smoke, let the righteous live, and flourish, and be safe (compare Psalm 32:11).
"Let them rejoice before God": In the presence of God; or as admitted to his presence. The wicked will be driven far off. The righteous will be admitted to his presence, and will rejoice before him.
"Yea, let them exceedingly rejoice": Margin, as in Hebrew, rejoice with gladness. The expression is designed to express great joy; joy that is multiplied and prolonged. It is joy of heart accompanied with all the outward expressions of joy.
We have spoken over and over, about the righteous being those who are in right standing with God. When God arises, it would do nothing but bring overwhelming joy to those who are in right standing with Him. Only those who have not been washed in the blood of the Lamb, and taken on the righteousness of Christ, would have fear or dread. These next Scriptures say it better than I ever could.
1 Peter 1:5-9 "Who are kept by the power of God through faith unto salvation ready to be revealed in the last time." "Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations:" "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ:" "Whom having not seen, ye love; in whom, though now ye see [him] not, yet believing, ye rejoice with joy unspeakable and full of glory:" "Receiving the end of your faith, [even] the salvation of [your] souls."
Psalm 68:4 "Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him."
"His name JAH": Other names for God in this psalm include God (Elohim, verse 1), Lord (Adonai, verse 11), Almighty (verse 14), Lord God (verse 18), God the Lord (verse 20), and King (verse 24).
The false god Baal was called "the rider of the clouds", so using the title here for God emphasizes God's superiority over all other gods (Deut. 33:26).
"YAH" is a shortened form of the divine name Yahweh (translated "I AM" as in Exodus 3:14-15).
JAH is the same name as Jehovah. He is LORD GOD ALMIGHTY. When we sing praises to God, it should be worshipful. The praises we sing should not be for entertainment, or even for the people around us to hear, but for the ears of God.
2 Chronicles 2:6 "But who is able to build him a house, seeing the heaven and heaven of heavens cannot contain him? who [am] I then, that I should build him an house, save only to burn sacrifice before him?"
Really, we should praise Him, when we think of why the Son of God would suffer the humiliation of the cross for us.
Psalm 68:5 "A father of the fatherless, and a judge of the widows, [is] God in his holy habitation."
He now proceeds to mention some of the reasons for which God is to be praised. Of these this is one, that he is the patron of such as are injured and oppressed, and have not power to help themselves.
"And a Judge of the widows": Of such who are widows indeed in a literal sense, and especially that are believers, his elect that cry unto him (see Luke 18:2). And of such who are so in a spiritual sense; even of the whole church of Christ, who may, even now, be said to be in a widowhood estate, as well as under the former dispensation. Since Christ, her bridegroom, is gone to heaven, and who yet, in the meantime, is her Judge, protector, and defender. And when she is made ready for him, as a bride adorned for her husband, will come and take her to himself, and she shall remember the reproach of her widowhood no more (Isa. 54:4).
"Is God in his holy habitation": In heaven, the habitation of his holiness, where is Christ the high and Holy One. And has respect to the poor and lowly, the fatherless and the widow. Or in his church, his holy temple, where he dwells and walks, and grants his gracious presence. And will do to the end of the world, according to his promise. Or in his holy human nature, the temple and the tabernacle, in which the Godhead dwells.
You may not have a father on this earth, but if you are a Christian you have a heavenly Father that you can call by His special name, Abba. Only His children are allowed to call Him by this name. God has always taken care of His family. Widows will not be widows in heaven, if they are believers in Christ. They will be the bride of Christ. Where is the holy habitation of God? God is omnipresent. Jesus is seated at the right hand of the Father, but He is also in the believer. Christ in us the hope of glory. Where two or three or gathered, He is in the midst.
Psalm 68:6 "God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry [land]."
"Setteth the solitary in families": God cares for those who have lost families, especially the orphans and widows (verse 5; compare Exodus 22:22-24; Psalm 10:14; James 1:27).
"Those which are bound with chains": Speaks of God's liberating prisoners of war.
This was so true of those who came across the wilderness to the Promised Land. Those rebellious children who had no faith, died in the wilderness. Sometimes only one in a family believes and follows God. To be in a family of non-believers, is truly to be bound.
Verses 7-14: Fresh mercies should put us in mind of former mercies. If God brings his people into a wilderness, he will be sure to go before them in it, and to bring them out of it. He provided for them, both in the wilderness and in Canaan. The daily manna seems here meant. And it looks to the spiritual provision for God's Israel. The Spirit of grace and the gospel of grace are the plentiful rain, with which God confirms his inheritance, and from which their fruit is found. Christ shall come as showers that water the earth. The account of Israel's victories is to be applied to the victories over death and hell, by the exalted Redeemer, for those that are his. Israel in Egypt among the kilns appeared wretched, but possessed of Canaan, during the reigns of David and Solomon, appeared glorious. Thus the slaves of Satan, when converted to Christ, when justified and sanctified by him, look honorable. When they reach heaven, all remains of their sinful state disappear. They shall be as the wings of the dove, covered with silver, and her feathers as gold. Full salvation will render those white as snow, who were vile and loathsome through the guilt and defilement of sin.
Psalm 68:7 "O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:"
In the pillar of cloud, and in the pillar of fire, as the Targum adds. And this divine Person was the Son of God, the Angel of his presence, in whom his name was, even his name JAH or Jehovah before mentioned.
"When thou didst march through the wilderness": At the head of the Israelites, leading, guiding, and directing them. Providing for them all things necessary, and protecting them against their enemies. And so Christ goes before his people, as they pass through the wilderness of this world. And does the like good offices for them, until he, as the great Captain of their salvation, brings them safe to glory. For what is here said is taken notice of as a resemblance of what he now does, or has done, under the Gospel dispensation, to which this psalm belongs. Particularly of his marching through the wilderness of the Gentile world, in the ministry of the word by his apostles. Wherein he went forth conquering and to conquer.
God did go before them in the wilderness. His presence led them. The amazing thing to me, is that He would still call these rebellious people His. Selah, of course, means pause at this point and think on this.
Psalm 68:8 "The earth shook, the heavens also dropped at the presence of God: [even] Sinai itself [was moved] at the presence of God, the God of Israel."
Not only about Sinai, but in other places (see Psalm 114:1). It may also design the dread and trembling of the inhabitants of the earth, when they heard of the wonderful things God did for his people (Exodus 15:14).
"The heavens also dropped at the presence of God": The Targum supplies, dew; to which may be added, quails and manna. Though it rather seems to design a large shower of rain, which followed the lightning and thunder, when the law was given.
"Even Sinai itself was moved at the presence of God, the God of Israel": It is said to quake greatly (Exodus 19:18). The words of this verse and (Psalm 68:7), seem to be borrowed out of the song of Deborah (Judges 5:4). Like effects followed the promulgation of the Gospel, even a shaking of the heavens and of the earth as an emblem of the removing of the ceremonial rites and Mosaic ordinances. Let it be observed, that Christ, who went before the Israelites in the wilderness, and whom they tempted and rebelled against, is called the God of Israel.
We know that the earth, and the mountains, and the heavens are all subject to the God that made them. The presence of God was so great at mount Sinai, that the people were frightened greatly. Look with me in the next few verses, at the effect the presence of God had on the people and on the mountain. Look also and see that God appeared as a fire and smoke, the same as the way He led them in the wilderness.
Exodus 19:16-18 " And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that [was] in the camp trembled." "And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount." "And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly."
At this time, the Israelites were the only people known as God's people.
Psalm 68:9 "Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary."
"Confirm thine inheritance": God sustains His covenant people.
Each time the children of Israel sinned against God, He forgave them and blessed them. It rained Manna from heaven to feed them when they were hungry. God led them to water to drink even where there seemed to be no water. The Rock provided water for them. They wore the same shoes for 40 years, and they did not wear out. This is miraculous provision for His children. All the nations around them never doubted their inheritance, because of the miraculous provision God made for them.
Psalm 68:10 "Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor."
That is, in the Lord's inheritance, in the midst of his church and people. The word for "congregation" signifies "beasts" or "living creatures". Some understand them of the Gentiles, who, before the Gospel came among them, were comparable to such. But, under the Gospel dispensation, being called and taken out by it, were put among the people of God, and dwelt in his inheritance. Though, without any limitation, it may be applied to all that are quickened and made alive by the grace of God. To all that are written among the living in Jerusalem. And particularly to the ministers of the Gospel, who are signified by the four living creatures, in Ezekiel's vision and in John's Revelation. Though not to the exclusion of any living believer, who has a name and a place here, and who are fellow citizens with the saints, and of the household of God.
"Thou, O God, hast prepared of thy goodness for the poor": Blessings of goodness, spiritual blessings, blessings of grace and of glory. Which flow from divine goodness, are in themselves good, and in their effects; and these were prepared in the covenant of grace and in Christ from all eternity. And that for persons poor and mean, indigent and helpless. And so the goodness of God in preparing them appears to be free and unmerited. The Targum is, "thou hast prepared a host of angels to do good to the poor of God." Arama interprets it of the manna.
The children of Israel were the congregation of God. These people had been in bondage to the Egyptians, yet God kept them, without them working for these 40 years.
Psalm 68:11 "The Lord gave the word: great [was] the company of those that published [it]."
the matter of the word or discourse here following. He put this triumphant song into their mouths. He gave his people all those successes and victories which are here celebrated. Or, gave the matter or thing which was published.
"Great was the company of those that published it": The works of God on the behalf of his people were so glorious and wonderful, that all sorts of persons, both men and women, that heard of them, broke forth into songs of praise to God for them. The Hebrew word is of the feminine gender, because it was the manner of the Hebrews, that when the men returned victorious from the battle, the women went out to meet them with songs of triumph (Psalm 68:25; Exodus 15:20; Judges 11:34; 1 Sam. 18:6).
This company that published it, was approximately 3 million people. The Word of God is still alive and being published today by His true followers.
Psalm 68:12 "Kings of armies did flee apace: and she that tarried at home divided the spoil."
This contain allusions to the Song of Deborah and possibly to similar poems which have not been preserved to us. Many commentators regard them as the triumphal song of the women celebrating the victory. But it is better to take them as the continuation of the poet's description of the victory. The verses run in pairs (and Psalm 68:13 is parallel to 68:12). The first line paints the scene in the battle-field; the pell-mell rout of the defeated kings: the second line depicts the scene at home when the warriors have returned with their spoils.
"And she that tarried at home divided the spoil": The church, compared to a woman that keeps at home (Titus 2:5). Who shared in the spoils token out of the hands of Satan, and from among the Gentiles, even converted souls, brought unto her. What is promised to Christ (Isa. 53:12); is said of the church. She being made more than a conqueror through him, and sharing in all his victories and spoils. It denotes the certain and easy success of the Gospel ministry, attended with a divine power, and the advantages thereof to the church of Christ. This was particularly true of the church in the times of Constantine.
As we said earlier in this lesson, the nations that Israel passed on the way to the Promised Land had heard of how God fought their battles for them and they were afraid and fled before them. This is saying, that the women, who were not actually in the battle, shared in the spoil they got in battle.
Psalm 68:13 "Though ye have lien among the pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold."
Though ye, ye Israelites, to whom he now turns his speech.
"Have lien among the pots": Like scullions, that commonly lie down in the kitchen among the pots or hearthstones, whereby they are very much discolored and deformed. Which is fitly opposed to the following beauty. Though you have been filled with affliction and contempt.
"Yet shall ye be": Or, ye have been. Which may seem more suitable to the context, both foregoing and following, wherein he doth not speak prophetically of things to come, but historically of things past. So the sense of the verse is, though you have formerly been exposed to great servitude, and reproach, and misery, to wit, in Egypt. Yet since that time God hath changed your condition greatly for the better.
"As the wings of a dove covered with silver, and her feathers with yellow gold": Beautiful and glorious, like the feathers of a dove, which according to the variety of its postures, and of the light shining upon it, look like silver or gold.
The thing to do with this I suppose, is to look at the symbols. The dove speaks of the Holy Spirit. The silver speaks of redemption and the gold speaks of God. It appears that the women (symbolic of the church), has been in a lowered condition among the pots. This to me, is symbolic of the church filled with the spirit of God being redeemed by God. Enough said.
Psalm 68:14 "When the Almighty scattered kings in it, it was [white] as snow in Salmon."
"Snow in Salmon": A mountain near to Shechem (Judges 9:48); which seems to have had its name from the shady trees upon it; and which also, as it seems from hence, was sometimes covered with snow; as was Lebanon, so called from the whiteness of the snow on it. Jarchi and Kimchi interpret it, "in darkness", or "in the shadow of death"; God Himself fought their battles. They may be said to be so, as having got the victory over all their enemies; and especially this will be the case when the kings of the earth will be scattered and destroyed by the Almighty Savior (Revelation 7:9).
White symbolizes righteousness. When God scattered His enemies, righteousness reigned.
Verses 15-21: The ascension of Christ must here be meant, and thereto it is applied (Eph. 4:8). He received as the purchase of his death, the gifts needful for the conversion of sinners, and the salvation of believers. These he continually bestows, even on rebellious men, that the Lord God might dwell among them, as their Friend and Father. He gave gifts to men. Having received power to give eternal life, the Lord Jesus bestows it on as many as were given him (John 17:2). Christ came to a rebellious world, not to condemn it, but that through him it might be saved. The glory of Zion's King is, that he is a Savior and Benefactor to all his willing people, and a consuming fire to all that persist in rebellion against him. So many, so weighty are the gifts of God's bounty, that he may be truly said to load us with them. He will not put us off with present things for a portion, but will be the God of our salvation. The Lord Jesus has authority and power to rescue his people from the dominion of death, by taking away the sting of it from them when they die, and giving them complete victory over it when they rise again. The crown of the head, the chief pride and glory of the enemy, shall be smitten; Christ shall crush the head of the serpent.
Psalm 68:15 "The hill of God [is as] the hill of Bashan; a high hill [as] the hill of Bashan."
"Hill of Bashan": A mountain across the Jordan to the east, here figuratively described as jealous of Mt. Zion (compare verse 16), the place which had been chosen for the special presence of God (compare Jer. 22:20-21).
Bashan was a very tall mountain physically. This is saying then, that the hill of God was high and lifted up. The hill of God, even though not physically as high, was spiritually higher.
Psalm 68 Questions
Psalm 68:16 "Why leap ye, ye high hills? [this is] the hill [which] God desireth to dwell in; yea, the LORD will dwell [in it] for ever."
Meaning the kingdoms of this world that lift up themselves above, and look with contempt upon the interest, kingdom, and church of Christ. Lie in wait for it, leap upon it, insult over it, and endeavor to crush and extirpate it; but all in vain. His church is built on a rock, and the gates of hell cannot prevail against it. The little stone cut out of the mountain without hands will become a great mountain, and fill the whole earth, and break in pieces and consume the kingdoms of it. The word in, the Arabic language, signifies "to lie in wait", as Jarchi from R. Moses Hadarsan observes.
"This is the hill which God desireth to dwell in" (as in Psalm 132:13). The Word of the Lord, as the Targum; the essential Word, the Messiah. His desire was towards his church and people, in eternity, in time, and now is. He has chosen and desired them for his habitation, and in the midst of them he delights to be (Rev. 1:13).
"Yea, the Lord will dwell in it for ever": He dwells in his church now by his gracious presence. He will dwell in the New Jerusalem church state personally for the space of a thousand years. And after that he will dwell with and among his people to all eternity (see Psalm 132:14).
This will be called the holy mountain of God. This mountain is Zion. God has chosen this mountain to dwell in. Moriah and Zion are the same mountain. Zion symbolizes the church. Zion is sometimes speaking of Jerusalem. No one knows for sure why God chose this mountain for His dwelling place. We do know that God has chosen to dwell in spiritual Zion (the Christians). Let's look at an Old Testament Scripture and a New Testament Scripture that tells us just that.
Ezekiel 37:27 "My tabernacle also shall be with them: yea, I will be their God, and they shall be my people."
Revelation 21:3 "And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God."
Psalm 68:17 "The chariots of God [are] twenty thousand, [even] thousands of angels: the Lord [is] among them, [as in] Sinai, in the holy [place]."
"Sinai ... holy place": God's presence had been with the armies in the same way it had been on Mt. Sinai at the giving of the law (compare Exodus chapter 19).
Tens of thousands of angels and chariots of fire are available to God to use; at any time He wishes. Even Pharaoh had sent 500 chariots out to battle, and that was thought to be a large army with chariots. The difference is not just in the number either. Earthly chariots are no comparison to the chariots of fire that belong to God. We know that God's chariots are of fire, because one of them came to escort Elijah to heaven.
2 Kings 2:11 "And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven."
The Lord is among them, could be speaking of Jesus when He comes back to the earth with His mighty hosts.
Psalm 68:18 "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them]."
This verse is quoted somewhat enigmatically in (Ephesians 4:8-11), to describe how the exalted Christ distributed gifts to believers after His ascension (however, see the reference to God's act of giving to His people in 68:35). Here the focus is on God the conqueror, while Paul emphasizes the benefits of Christ's victory for God's people (Acts 2:33; 1 Cor. 12:4-11).
"Ascended on high": Paul quotes this text in (Eph. 4:8), where he applies it to Christ's ascending to the heavens in triumph.
This is not only speaking of the Ark of the Covenant being carried to the holy mountain, but this is speaking of the Lord Jesus rising into heaven itself. He had been into hell, and preached, and brought captivity captive out with Him.
1 Peter 3:18-19 "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:" "By which also he went and preached unto the spirits in prison;"
Ephesians 4:8-12 "Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men." "(Now that he ascended, what is it but that he also descended first into the lower parts of the earth?" "He that descended is the same also that ascended up far above all heavens, that he might fill all things.)" "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;" "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:"
Psalm 68:19 "Blessed [be] the Lord, [who] daily loadeth us [with benefits, even] the God of our salvation. Selah."
With all spiritual blessings, with an abundance of grace, as well as with temporal mercies, for which he is, and ought to be, praised day by day. So Aben Ezra and Kimchi supply the text, and suppose the word "blessings" or "goodness" to be wanting; though the words may be rendered, "blessed be the Lord day by day, he will hear us", or "carry us". As a father his child, or a shepherd his lambs; and so he does from the womb, even to hoary hairs. And therefore blessing and praise should be ascribed to him (see Isa. 46:3). Or "he will put a burden upon us"; meaning the burden of afflictions. These are of the Lord's laying upon his people; and he will lay no more upon them than he will enable them to bear. And will, in his own time and way, deliver them from them, and be the author of salvation to them, as follows. And therefore his name is to be praised (1 Cor. 10:13). The Targum interprets it of the burdensomeness of the law; "blessed be the Lord every day, he burdens us, adding precepts unto precepts."
"Even the God of our salvation": The author of temporal, spiritual, and eternal salvation, as Christ is.
Not only were David and the people shouting, Blessed be the Lord, as they took the Ark up to the mountain, but this is the cry of all who truly love God. Just as the manna fell everyday (except Sabbath), in the journey to the Promise Land, God takes care of the needs of His people now. I think one of the most beautiful things in the Bible, is how God sent the raven twice a day to feed Elijah.
1 Kings 17:4 "And it shall be, [that] thou shalt drink of the brook; and I have commanded the ravens to feed thee there."
1 Kings 17:6 "And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook."
The God of our salvation is Jesus Christ.
Psalm 68:20 "[He that is] our God [is] the God of salvation; and unto GOD the Lord [belong] the issues from death."
God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.
This of course, is speaking of Jesus. Notice in the two following Scriptures, that Jesus has defeated death for himself and us.
Romans 8:11 "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you."
Colossians 2:12 "Buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of God, who hath raised him from the dead."
God the Lord controls death and life.
Psalm 68:21 "But God shall wound the head of his enemies, [and] the hairy scalp of such a one as goeth on still in his trespasses."
More properly, "God shall crush the head," etc. The idea is that of complete destruction, as, if the head is crushed, life becomes extinct (see Gen. 3:15; compare Psalm 110:6).
"And the hairy scalp": And he speaks of the heads or hairy scalps not of one, but of all his enemies. The singular number being put for the plural, than which nothing is more frequent. The hairy scalp, i.e. his fiercest and terrible enemies. For in ancient times many people used to wear long and shaggy hair, that their looks might be more terrible to their enemies.
"Of such a one as goeth on still in his trespasses": Of those who persist in their enmity and rebellion against him. Whereby he opens a door of hope and mercy to his very enemies, if they return and submit themselves to him.
This is a very hard saying. Notice the difference in God's enemies and those who continue in their trespasses. We know that those who are God's enemies, are friends of Satan. We also know of the promise in Genesis made to Eve about what God would do to those who reject Jesus.
Genesis 3:15 "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."
Notice, the wound is on the enemy's head. The last half of verse 21 above indicates to me, that these are potentially God's people. It seems to me, that they may profess Christianity, but not live it. They are still caught up in bad habits that they have not given up. The call of the world is too great, and they will go the way of the serpent's seed.
Verses 22-28: The victories with which God blessed David over the enemies of Israel, are types of Christ's victory, for himself and for all believers. Those who take him for theirs, may see him acting as their God, as their King, for their good, and in answer to their prayers. Especially in and by his word and ordinances. The kingdom of the Messiah shall be submitted to by all the rulers and learned in the world. The people seem to address the king (verse 28). But the words are applicable to the Redeemer, to his church, and every true believer. We pray, that thou, O God the Son, wilt complete thine undertaking for us, by finishing thy good work in us.
Psalm 68:22 "The Lord said, I will bring again from Bashan, I will bring [my people] again from the depths of the sea:"
"Bashan ... sea": Whether the enemy tries to escape by land (Bashan), or by sea, God will bring them back to be destroyed by His people (compare Amos 9:2-4).
Whether it be the tallest mountain, or the depths of the sea, God is there and knows all that is going on. This could also, be a prophetic Scripture about the Jews coming back into Jerusalem. The sea many times, is speaking of large groups of people. The Jews were scattered all over the world, but God will bring them back to Jerusalem.
Psalm 68:23 "That thy foot may be dipped in the blood of [thine] enemies, [and] the tongue of thy dogs in the same."
And as it was at the Red Sea and at Bashan before, so yet again thine enemies shall be slain in such great numbers, that thou may wade in their blood, and "thy dogs" lick it up in the field.
The enemy is defeated, if their blood is under foot. The dog's tongue being in the blood, just shows that much blood was shed in the battle.
Psalm 68:24 "They have seen thy goings, O God; [even] the goings of my God, my King, in the sanctuary."
"Goings ... sanctuary": A description of the celebration when the Ark of the Covenant, a symbol of God's presence, was brought to Mt. Zion (compare 15:16-28).
It was no secret when God was in the sanctuary. Either the fire was there, or the smoke from the fire was visible. When God was ready for them to move, the smoke and fire moved first. Notice, here, the personal relation David has with God. He calls Him my God.
Psalm 68:25 "The singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels."
He describes the order of the people, when they went to the temple to give thanks for the victory. Of which see (2 Sam. 6:15; 1 Chron. 13:8). Playing with timbrels, according to the usage of those times (see Exodus chapter 15).
"Amongst them were the damsels playing with timbrels": Or "in the midst of the virgins playing with timbrels"; or "beating on tabrets"; as women used to do when they met their kings returning from the conquest of their enemies (see 1 Sam. 18:6). These may be the pure and primitive churches of Christ, and the members thereof, rejoicing at the preaching of the Gospel, and praising God for the blessings of grace in it. In the midst of which the ministers of the word sung the new song of Gospel truths. And who may be compared to damsels or virgins for their beauty and comeliness through Christ. For their relation to him, being betrothed unto him. And for their strong and chaste affection for him. For their incorruptness in doctrine and worship, and their uprightness in their lives and conversation (Rev. 14:4).
This is speaking of the triumphant entry of the Ark. David danced before the Ark at this time, as well as the music and the timbrels being played. This was a joyous time. The presence of their God had dwelt over the Ark.
Psalm 68:26 "Bless ye God in the congregations, [even] the Lord, from the fountain of Israel."
In the assemblages of the people; not only as individuals, but in solemn precessions. In triumphal marches; when the people are assembled together. In this public manner acknowledge God as the true God, and render him praise.
"Even the Lord, from the fountain of Israel": Margin, "Ye that are of;" that is, of "the fountain of Israel." The margin has undoubtedly expressed the correct idea. The appeal is to the Hebrew people represented as descending from a common stock or ancestor, Jacob or Israel, as a stream or river flows from a fountain. Compare the (notes at Isa. 48:1; see also Isa. 51:1; Deut. 33:28). All the descendants of Jacob or Israel are thus called on to unite in solemnly praising the Lord their God.
The water in heaven flows from the throne of God.
Revelation 22:1 "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb."
The law of God came from the fountain of Israel. Jesus came through this race as well. Jesus was the Son of God, but His mother was an Israelite. We should never stop praising God.
Psalm 68:27 "There [is] little Benjamin [with] their ruler, the princes of Judah [and] their council, the princes of Zebulun, [and] the princes of Naphtali."
"Benjamin ... Naphtali": Representative tribes of Israel, two from the south (Benjamin and Judah) and two from the north (Zebulun and Naphtali).
Joseph and Benjamin were the favorite sons of Israel. Benjamin was allotted Zion as his portion. Jesus is the Lion of the tribe of Judah.
Psalm 68:28 "Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us."
Has ordered thy strength to appear, or to be manifested. This is addressed, evidently, to the people of the land. And the idea is, that, on this occasion, God had called forth a full representation of the strength of the nation. Or, as we should say, there had been a full "turn out." It was an impressive sight, showing the real strength of the people.
"Strengthen, O God, that which thou hast wrought for us": Which, if understood of the apostles, princes, and rulers, refers to the work of preaching the Gospel, and the success of it, desiring it might be more and more confirmed. And to the settlement of Christianity in the Pagan world, and also to the work of the reformation from Popery in later times (compare with this Rev. 3:2). If of the churches, and the members thereof, it may respect the carrying on and finishing the work of grace in them. It is rendered "in us" by the Septuagint and others (see Isa. 26:12). For this work sometimes seems to be very low and weak, and needs strengthening. And it is God only that can do it, and he will do it (1 Peter 5:10). And this shows that the grace of God is not only necessary at first conversion, but to be continued for the performing of the work of grace until the day of Christ.
In our weakness, He is strong.
1 Corinthians 1:25 "Because the foolishness of God is wiser than men; and the weakness of God is stronger than men."
2 Corinthians 12:9 "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me."
Verses 29-31: A powerful invitation is given to those that are without, to join the church. Some shall submit from fear; overcome by their consciences, and the checks of Providence, they are brought to make peace with the church. Others will submit willingly (verse 29, 31). There is that beauty and benefit in the service of God, and in the gospel of Christ which went forth from Jerusalem, which is enough to invite sinners out of all nations.
Psalm 68:29 "Because of thy temple at Jerusalem shall kings bring presents unto thee."
"Kings ... presents": This section of praise (verses 28-35), looks forward to the Messiah's reign when the world will universally worship God in the temple in Jerusalem (compare Isa. 2:2-4; 18:7; 45:14; 60:3-7; Ezek. Chapters 40-48; Haggai 2:7; Zech. 2:11-13; 6:15; 8:21-22; 14:16-19).
The temple at Jerusalem, that Solomon built for God, was truly the most magnificent building anywhere. The queen of Sheba heard of it and brought gifts to Solomon.
1 Kings 10:1 "And when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions."
1 Kings 10:10 "And she gave the king a hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon."
Psalm 68:30 "Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, [till every one] submit himself with pieces of silver: scatter thou the people [that] delight in war."
"Pieces of silver": Tribute money, signifying subservience to God.
Looking at this from the spiritual point of view, we would see that regardless of how powerful they were, or how many offerings of bulls or calves they made, it was not enough. Silver means redemption. Notice the words, (submit himself). A man must repent and be redeemed. Looking at this with the physical eye, we see that they are powerful and are trying to win by force. Solomon was a man of peace, and that is why God allowed him to build the temple.
Psalm 68:31 "Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God."
He names only these, as the great and ancient enemies of God, and of his people, and as a most wicked, and idolatrous, and incorrigible sort of men (see Jer. 13:23; Amos 9:7). He prophecies that the Gentiles will come to the true knowledge and worship of God. But by them he understands all other nations and people of like character.
"Egypt, Ethiopia": He names only these, as the great and ancient enemies of God, and of his people, and as a most wicked, and idolatrous, and incorrigible sort of men (see Jer. 13:23; Amos 9:7).
"Stretch out her hands unto God": Either in way of humble supplication and submission, begging mercy of him; or to offer up the presents expressed (Psalm 68:29). But this prophecy, as also the next verse, evidently belongs to the times of the Messiah, when the Gentiles were to be brought in to the knowledge and worship of the true God. With the thoughts and hopes whereof David oft comforted himself in that confined and afflicted state of the church in his time.
People did come from far and wide and brought gifts, such as we mentioned about the queen of Sheba. Egypt has always symbolized the world. Looking at this spiritually, we see heathen people from all over the world coming to the Lord.
Verses 32-35: God is to be admired and adored with reverence and godly fear, by all that attend in his holy places. The God of Israel gives strength and power unto his people. Through Christ strengthening us we can do all things, not otherwise; therefore, he must have the glory of all we do, with our humble thanks for enabling us to do it, and for accepting the work of his hands in us.
Psalm 68:32 "Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah:"
Not only the Egyptian and Ethiopian kingdoms, but all the kingdoms of the world. Which will now be converted to Christ, and become his, even all the Papal, Pagan, and Mohammedan kingdoms (see Rev. 11:15). These are called upon to sing songs and hymns of praise to Christ, who is God, for redemption by him, and salvation in him. And for their deliverance from all the darkness and delusions under which they formerly were.
"O sing praises unto the Lord": The Lord of all, the Lord of lords, the Head of the church, and Savior of the body. And whom those converted nations will acknowledge to be their Lord and King; and make their homage, and bring their tribute of praise to him. For breaking the antichristian yokes that were upon them, and freeing them from the tyranny and bondage with which they were oppressed. This will be fulfilled in the latter day (see Rev. 11:1).
"Selah": On this word (see note on Psalm 3:2).
This just shows how salvation is offered to all peoples of the world. We have much to sing about. Let the redeemed of the Lord say so. Think on these things.
Psalm 68:33 "To him that rideth upon the heavens of heavens, [which were] of old; lo, he doth send out his voice, [and that] a mighty voice."
The first, second, and third heavens, which were created from the beginning of time by Christ himself (Psalm 102:25 compared with Heb. 1:10). These he rode upon when he ascended on high, even far above all heavens, as the apostle says (Eph. 4:10). And so above the heaven of heavens, when he was made higher than they. And both Lord and Christ; and placed his throne in them, and from thence exercises his government over the whole world. And it may be observed, that it was from Mount Olivet, which was to the east of Jerusalem, that Christ ascended, and so to the eastern part of the heavens (Acts 1:12; see Rev. 7:2).
"Lo, he doth send out his voice": Which is his Gospel, for that is the voice of Christ. Which he utters by his ministers, and which his sheep, his people, hearken unto, and can distinguish from the voice of a stranger (John chapter 10). This is a voice of love, grace, and mercy; it speaks of righteousness, peace, pardon, and salvation by him, and is very joyful and comfortable to hear. This he sent out by his apostles into all the earth, after his ascension to heaven. And which he has been, more or less, sending out in one place or another, by his ministers, ever since. And in the latter day will send it out more clearly, fully, and largely, by a set of ministers he will raise up for that purpose.
"And that a mighty voice": Or, "a voice of strength"; a strong and powerful voice, such as the Gospel is, when accompanied with the power and Spirit of God. It is a soul shaking and awakening voice; it is a heart melting and a heartbreaking one. It is a quickening and an enlightening voice. It quickens dead sinners, gives life unto them, and the entrance of it gives light to dark minds. It is a soul charming and alluring one. It draws to Christ, engages the affections to him, and fills with unspeakable delight and pleasure. The Targum interprets this of the voice of the spirit of prophecy.
We know that the mighty voice that the children of Israel heard was so frightening, that they asked Moses to talk to God for them. Jesus rode a cloud into heaven, when He left the earth. Read about it (in Acts chapter 1). The heavens were created by Him, so He could ride one of the clouds, if He wanted to.
2 Chronicles 6:18 "But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!"
This Scripture is just showing the magnitude of God's reign.
Psalm 68:34 "Ascribe ye strength unto God: his excellency [is] over Israel, and his strength [is] in the clouds."
Acknowledge that he is mighty and able to do whatsoever he pleaseth for his people, or against his and their enemies.
"His excellency": His excellent power and goodness.
"Is over Israel": Dwells among them, and is employed for them, as occasion requires. He is indeed the universal Lord of the whole heaven and earth, but in a special and excellent manner he is the God of Israel.
"In the clouds": Or, in the heavens. He hath two dwellings and thrones, the one in his church and people, and the other in heaven (see Isa. 57:15).
Ascribe means to give. God's power is everywhere. He is ruler over everything in heaven, as well as everything in the earth. In the sense ascribe is used above, it would mean recognize the strength of God.
Psalm 68:35 "O God, [thou art] terrible out of thy holy places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be] God."
In his judgments and acts of vengeance, on antichrist and the antichristian states. Being the Lion of the tribe of Judah, that will break them to pieces as a potter's vessel. Or "reverend"; to be feared and worshipped by his saints.
"Out of thy holy places": Both out of heaven, the habitation of his holiness, by angels and glorified saints there. And out of all his churches, the several assemblies of them, among whom he is greatly to be feared and adored. The Targum interprets it of the house of the sanctuary.
"The God of Israel is he that giveth strength and power unto his people": His peculiar covenant people, and His Israel he is the God of. These are weak, and encompassed about with infirmities. He has strength in himself for them. He has promised it to them, and he gives it to them as a pure gift and unmerited favor of his. It may be understood of the great degree of strength that will be given them in the latter day. When a small one shall be a strong nation, and the feeble shall be as David, and David as God, as the Angel of the Lord (Isa. 60:21). And of the dominion and greatness of the kingdom under the whole heaven; which will be given to the saints of the most High (Dan. 7:27).
"Blessed be God": The psalm is concluded with an ascription of blessing to the Messiah, who is God blessed for evermore. And who, as Mediator, is the promised seed, in whom all nations were to be blessed, and now will be (see Rev. 5:12).
All strength and power belong to God. The wonderful thing is, that all believers in Christ have been given permission to use the name of Jesus. The 14th chapter of John, beginning with the 12th verse tells us just how much authority there is in the name of Jesus. The one thing that we must keep in mind is, that this is Jesus' power, not ours. The power is in the name of Jesus. Let me share just two verses with you here.
John 14:12-13 "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father." "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son."
When you look these Scriptures up, notice the Words were spoken by Jesus. BLESSED BE GOD.
Psalm 68 Continued Questions
To the chief Musician upon Shoshannim, [A Psalm] of David.
Psalm 69: This psalm gives extensive expression to one of the major themes of the psalms: undeserved suffering. In this case, the suffering has come largely from the psalmist's steadfastness in his commitment to the Lord. Because of this popular and needed motif, the psalm became a favorite of the New Testament writers who quote it frequently: verse 4 (John 15:25), verse 9 (John 2:17; Rom. 15:3), verses 22 and 23 (Rom. 11:9-10), verse 25 (Acts 1:20). The content of the psalm itself may best be viewed topically. It contains David's lament (verses 1-4; 10-12, 19-21), his protestation of innocence (verses 5-9), his petition (verses 13-18; 22-29), and his vow of thanksgiving to be offered upon deliverance (verses 30-36).
Verses 1-36: This psalm is a prayer of desperation. David realizes that because he is hated by others, he may shortly be killed. Though he begs for rescue, and calls down curses on his enemies, he concludes the psalm with a high note of praise, with inferences concerning the coming messianic kingdom when all enemies of God's people are dealt with swiftly and severely (compare Rev. 2:27). Much of this psalm was applied to Christ by the New Testament writers. This psalm expresses the feeling of any believer who is being horribly ridiculed, but it uniquely refers to Christ.
"Title": Accord to Shoshannim": The name of a tune (see note on Psalm 45: Title).
Verses 69:1-12: We should frequently consider the person of the Sufferer here spoken of, and ask why, as well as what he suffered. That, meditating thereon, we may be more humbled for sin, and more convinced of our danger, so that we may feel more gratitude and love, constraining us to live to His glory who died for our salvation. Hence we learn, when in affliction, to commit the keeping of our souls to God, that we may not be soured with discontent, or sink into despair. David was hated wrongfully, but the words here far more fully apply to Christ. In a world where unrighteousness reigns so much, we must not wonder if we meet with those that are our enemies wrongfully. Let us take care that we never do wrong. Then if we receive wrong, we may the better bear it. By the satisfaction Christ made to God for our sin by his blood, he restored that which he took not away, he paid our debt and suffered for our offences. Even when we can plead not guilty, as to men's unjust accusations, yet before God we must acknowledge ourselves to deserve all that is brought upon us. All our sins take rise from our foolishness. They are all done in God's sight. David complains of the unkindness of friends and relations. This was fulfilled in Christ, whose brethren did not believe on him, and who was forsaken by his disciples. Christ made satisfaction for us, not only by putting off the honors due to God, but by submitting to the greatest dishonors that could be done to any man. We need not be discouraged if our zeal for the truths, precepts, and worship of God, should provoke some, and cause others to mock our godly sorrow and deadness to the world.
Psalm 69:1 "Save me, O God; for the waters are come in unto [my] soul."
The petitioner is Christ. Not as a divine Person, as such he is blessed for ever, and stands in no need of help and assistance. But as man, and in distressed and suffering circumstances. As a priest, it was part of his work to intercede, as well as to offer sacrifice. And though he did not offer a sin offering for himself, yet he offered up supplications, with strong crying and tears. And, as the surety of his people, he prayed, in point of right and justice, both for himself and them (see John 17:4). The person petitioned is God the Father, who was able to save him, and always heard him; and did in this petition (Heb. 5:7). Which perfectly agrees with some petitions of Christ, recorded in the New Testament (John 12:27). Moreover, this may also design help and assistance from his divine Father, which was promised him, and he expected and had, in the acceptable time, in the day of salvation. And he was so saved in death, as that he abolished death, and destroyed him that had the power of it. And was quickly raised from the grave, and thereby saved out of it. And this he could have done himself, but he would be saved in a legal way, in a way of justice; and as a point of honor, when he had done the work, he, as a surety, engaged to do. The reasons enforcing this petition follow.
"For the waters are come in unto my soul": The Messiah represents his case, in these words (and in Psalm 69:2). As like to that of a man standing up to his chin in water, and the waters running into his mouth, just suffocating him. And that in a miry place, where he could not set his feet firm, nor get himself out; and even overflowed with the floods, and immersed in the deep waters, and so in the most imminent danger. These overwhelming waters may signify the floods of ungodly men that encompassed him, the assembly of the wicked that enclosed him; and the proud waters that went over his soul. The Gentiles and people of Israel, that were gathered against him to destroy him; and so the Targum interprets it of the camp of sinners, that pressed him on every side, as water. The whole posse of devils may also be designed, for now was the hour and power of darkness. Satan, and his principalities and powers, came in like a flood upon him, to swallow him up. Innumerable evils, the sins of his people, came upon him from every quarter, and pressed him sore. The curses of the law fell upon him, which may be compared to the bitter water of jealousy that caused the curse. These entered into him, when he was made a curse for his people. And the wrath of God went over him, and lay hard upon him, and came about him like water, into his very soul, which made him exceeding sorrowful, even unto death.
In this whole chapter, we will see the Son of God portrayed, as well as David. Not in every verse will He be shown, but in nearly every verse. Watch with me as we begin this study, and see if you too cannot see the Lord. In this very first verse, we can see Jesus in the garden of Gethsemane praying so earnestly to the Father for the cup to pass from Him that a sweat of blood was on His forehead. There was at this moment a flooding of His soul. I believe the dread was for that one terrible moment, when the Father would turn from Him. We also see David in this, crying to God to save him. Christians all over the world are crying this same cry now. God, please do not turn from us. Our souls are troubled.
Psalm 69:2 "I sink in deep mire, where [there is] no standing: I am come into deep waters, where the floods overflow me."
Which signifies not despair of mind, but difficult and distressed circumstances. The Messiah now bearing the filthy sins of his people, and the punishment of them, and so was gotten into the horrible pit, the mire and clay (see notes on Psalm 40:2).
"I am come into deep waters, where the floods overflow me": As afflictions are often compared to waters in Scripture. Christ's sorrows and sufferings are very aptly signified by deep waters and overflowing floods. And therefore, rightly called a baptism, as by himself (Luke 12:50), when he was as one immersed in and overwhelmed with water.
Have you ever been to the point that you thought if God does not intervene today, I will not be able to stand any longer? The more you attempt to do what is right, the deeper in the mud you get and the higher the problems come up like a raging river. If help does not come, you will go under.
Psalm 69:3 "I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God."
I have prayed and cried to God long and fervently, and yet God seems to neglect and forsake me.
"My throat is dried": With loud and frequent cries.
"Mine eyes fail while I wait for my God": God the Father was the God of Christ, as he was man. He prepared a body for him, and anointed his human nature with the Holy Spirit. He supported and upheld him. And as such Christ loved him, believed in him, prayed to him, and waited and looked for help and salvation from him. This being delayed, his eyes failed with intense looking about for it, as well as with grief and tears.
Jesus prayed three times for the cup to pass. He submitted His will to the will of the Father. David is crying desperately to God. I have felt this same despair in my Christian ministry. It is as if there is no strength left in you to fight with. Waiting sometimes can be a painful experience.
Psalm 69:4 "They that hate me without a cause are more than the hairs of mine head: they that would destroy me, [being] mine enemies wrongfully, are mighty: then I restored [that] which I took not away."
"Hate me" (quoted in John 15:25).
David faced numerous critics, whom he described hyperbolically as "more than the hairs of mine head". Those, "they that would destroy me" were very powerful people who attacked him unjustly. These words were fulfilled in the sufferings of Jesus (109:3-5; John 15:23-25).
More than anyone else who ever lived, Jesus was hated without a cause. Truly those opposed to Jesus were more than the hairs of His head. Jesus had done nothing to harm any of these people who were against Him. Jesus went around doing good. He healed the sick, cast out devil spirits, and raised the dead. Jesus bought salvation for even those who rejected Him, if they would repent and turn to Him. Paul was among those opposed to Jesus, until the face to face encounter with Jesus. It was not just the worldly people who were opposed to Jesus, it was the church people along with the world. There was Rome, there was just the average citizen, and there were the scribes and the Pharisees as well. It gives us some consolation, when we are undergoing so much opposition (trying to do good), that our Lord suffered much more persecution than we could ever stand. David felt this same opposition, and some of it from his own family.
Psalm 69:5 "O God, thou knowest my foolishness; and my sins are not hid from thee."
This does not conflict with a true Messianic application of the Psalm, but is fatal to that which would see in the author not an imperfect type, but a prophetic mouthpiece of Christ.
"And my sins are not hid from thee": But, O Lord, although I have been innocent toward mine enemies, yet I must confess I am guilty of many sins and follies against thee, and have given thee just cause to punish me by giving me up into their hands, and by denying or delaying to help me.
This Scripture does not apply to the Lord at all. He was completely without sin. It does however, apply to David and to us. David made some foolish mistakes with Bath-sheba. We have done things we wish we could take back too. We may be able to hide from the world, but we cannot hide from God. He knows even every evil thought we have ever had. Praise God! My sins are forgiven.
Psalm 69:6 "Let not them that wait on thee, O Lord GOD of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel."
"Be ashamed": The psalmist fears that his dismal situation may be a stumbling block to other believers.
This does not apply to the Lord either. Jesus did not have short comings. I have thought myself Lord, please do not let my short comings cause anyone to have reason to fall away from you. The non-believer is watching every move you make trying to figure out something that he can ridicule Christianity for. Weak Christians are also looking to find some reason why it is alright for them to go back into the world. Some will go so far as to say, I told you it was not real. In both of these cases, this is someone who does not have the right relation with God. If we have the right relation with the Lord, the following Scriptures are true in our life.
Romans 8:35-39 "Who shall separate us from the love of Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" "As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter." "Nay, in all these things we are more than conquerors through him that loved us." "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come," "Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."
Psalm 69:7 "Because for thy sake I have borne reproach; shame hath covered my face."
In thy cause; in defense of thy truth; because I have professed to be a friend of God. The true reason why these calamities have come upon me is that I have been thy professed friend, and have endeavored to do my duty to thee. The reproach connected with religion in a world of sin, or where true religion is hated, has fallen on me.
"Shame hath covered my face": The idea here is not that he had himself been ashamed of religion or of the service of God, but that he had suffered shame, derision, reproach among people for his professed attachment to the truth (compare Psalm 44:15-16).
Jesus bore our sin upon His body on the cross. He was not guilty of sin, we were. Jesus went around telling the truth, and it made the religious people of His day angry. Their religion offered regulation. His message brought hope. Jesus came to the Jewish people first, and they rejected Him. We cannot put all the blame on them however. Our sin really brought Jesus to such shame. It was our sin that He took on His body that caused the shame to cover His face.
Psalm 69:8 "I am become a stranger unto my brethren, and an alien unto my mother's children."
"Alien ... children": Even his family rejected him (compare Matt. 12:46-50; John 7:3-5).
Jesus half-brothers and sisters did not accept Him for who He said He was, until after He rose from the grave. Notice, (mother's children). Joseph was the father of the rest, but Jesus' Father was the Holy Spirit of God.
Psalm 69:9 "For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me."
"Hath eaten me up": The psalmist has brought hatred and hostility on himself by his unyielding insistence that the behavior of the people measure up to their outward claim of devotion to God. Whenever God was dishonored he felt the pain, because he loved God so greatly. Jesus claimed for Himself this attitude, as indicated (in John 2:17; Rom. 15:3).
David was zealous for the "house" of the Lord, just as Phinehas had been before him in (Num. chapter 25). This verse is also prophetic of Jesus' cleansing of the temple (in John 2:13-17).
This zeal spoken of here, is the keeping of the letter of the law. These people in authority in the temple, had been taught by Gamaliel. They knew the letter of the law; they did not know the lawgiver. Those who had said ugly things about God and His temple are now turning that anger to the Son of God. They are trying to stop Jesus. If the temple had been a threat to them, think what greater threat it would be for the powerful ministry of Jesus to come against them.
Psalm 69:10 "When I wept, [and chastened] my soul with fasting, that was to my reproach."
In thy cause; in defense of thy truth; because I have professed to be a friend of God. The true reason why these calamities have come upon me is that I have been thy professed friend, and have endeavored to do my duty to thee. The reproach connected with religion in a world of sin, or where true religion is hated, has fallen on me.
"Shame hath covered my face": The idea here is not that he had himself been ashamed of religion or of the service of God, but that he had suffered shame, derision, reproach among people for his professed attachment to the truth (compare Psalm 44:15-16).
Jesus was accused no matter what He did. He really did not need food. At one point He told the disciples that He had food that they knew not of. He was not speaking of physical food, but of spiritual food. When Jesus joined in and ate with the others, the people called Him a glutton and a winebibber. They were never satisfied; they were just looking for anything to accuse Him of. Jesus had no reason to fast. This particular part of the verse possibly, has to do with David.
Psalm 69:11 "I made sackcloth also my garment; and I became a proverb to them."
"Sackcloth": David's wearing of sackcloth, a symbol of grief, brought even more ridicule.
When a person was dedicated to prayer, it was the custom to wear sackcloth and not eat. This showed total separation from the world. It was saying, that the world and all it has to offer were not important.
Psalm 69:12 "They that sit in the gate speak against me; and I [was] the song of the drunkards."
"Sit in the gate": The highest in society, those who sat in the gate of a city, were usually governmental officials. Even there, city leaders were gossiping about the psalmist.
"Song of the drunkards": The dregs of society, the drunkards, ridiculed David in their raucous songs.
Just about the worst thing there is in a community, is the corner where those without work hang around. Gossip is traded regardless of whether it is true or not, and most of the time it is not true. Some people get their thrills by trying to tear someone else down. Gossipers are house wreckers, not builders. This is saying, that even the drunkards are in on this gossip.
Verses 13-21: Whatever deep waters of affliction or temptation we sink into, whatever floods of trouble or ungodly men seem ready to overwhelm us, let us persevere in prayer to our Lord to save us. The tokens of God's favor to us are enough to keep our spirits from sinking in the deepest outward troubles. If we think well of God, and continue to do so under the greatest hardships, we need not fear but he will do well for us. And if at any time we are called on to suffer reproach and shame for Christ's sake, this may be our comfort, that he knows it. It bears hard on one that knows the worth of a good name, to be oppressed with a bad one. But when we consider what a favor it is to be accounted worthy to suffer shame for the name of Jesus, we shall see that there is no reason why it should be heart-breaking to us. The sufferings of Christ were here particularly foretold, which proves the Scripture to be the word of God. And how exactly these predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. The vinegar and the gall given to him, were a faint emblem of that bitter cup which he drank up, that we might drink the cup of salvation. We cannot expect too little from men; miserable comforters are they all. Nor can we expect too much from the God of all comfort and consolation.
Psalm 69:13 "But as for me, my prayer [is] unto thee, O LORD, [in] an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation."
While they scoff, I will pray, and not be driven from thee, nor from prayer and other duties, by all their reproaches, or any other discouragements.
"In an acceptable time": In a time of grace, of good will, or good pleasure. These words may be joined, either, first, with the following. By way of limitation, thus: "Hear me" in thy accepted time. That is, I do not limit thee to any time; but when thou seest it will be best, hear and help me. Or rather, with the foregoing, as an argument to enforce his prayer: as if he had said, I pray in a time of grace, or acceptance. I seek thee when thou mayest be found (see Psalm 32:6; Isa. 55:6).
"O God, in the multitude of thy mercy hear me": Or, "in the greatness of thy mercy." I.e. as thy mercy is so great.
"In the truth of thy salvation": In the exercise of that fidelity which secures the salvation of all that trust it".
Jesus did not ask for mercy from the authorities. David is not going to earthly authorities for help either. He is praying to the Lord for help. The acceptable time for salvation is today. Jesus came to this earth at the appointed time and showed God's great mercy for mankind. There is salvation in no other.
Psalm 69:14 "Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters."
In which he was sinking (Psalm 69:2); and accordingly he was delivered out of it (Psalm 11:2). Even out of all the mire of sin, the sins of his people that were upon him, from which he was justified when raised from the dead. And so will appear without sin, when he comes a second time.
"Let me be delivered from them that hate me, and out of the deep waters": These phrases design the same, even the enemies of Christ; such that hated him, compared to deep waters. These are the floods of the ungodly, and the many waters out of which he was drawn and delivered (Psalm 18:4).
Psalm 69:15 "Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me."
"Pit shut her mouth": The "pit" was another word for Sheol, the realm of the dead. The psalmist felt that death was imminent.
David is crying to God to deliver him. The children of Israel cried this same cry, when they were in the mud in Egypt making brick as slaves. You and I cry this too, in a world that is about to drown us in the sin and filth all around us. Sometimes it feels as if we are about overcome. That is when we must cry the harder to the Lord to deliver us. The pit could be speaking of hell as well. Without Jesus Christ, our Lord and savior, we would be headed for an eternity in that very pit. He came and saved us.
Psalm 69:16 "Hear me, O LORD; for thy lovingkindness [is] good: turn unto me according to the multitude of thy tender mercies."
Thy mercy, thy favor is good. That is, it is ample, abundant, great. It delights in deeds of mercy and in acts of benevolence. This was the only ground of his plea; and this was enough (compare Psalm 63:3).
"Turn unto me": Incline thine ear unto me; turn not away, but be favorable to me.
"According to the multitude of thy tender mercies": See the (notes at Psalm 51:1). He felt that he had occasion for the exercise of "all" the mercy of God. That the case was one which could be reached only by the exercise of the highest kindness and compassion.
Psalm 69:17 "And hide not thy face from thy servant; for I am in trouble: hear me speedily."
The Psalmist pleads his calling: surely God cannot continue to withhold His favor and help from one who is bound to His service and devoted to His cause. The plea would have special force if the Psalmist was a prophet like Jeremiah (Amos 3:7; compare Psalm 27:9; 31:16; 44:24). Not that he feared that God would not hear him, but that care made him think that God delayed too long.
Psalm 69:18 "Draw nigh unto my soul, [and] redeem it: deliver me because of mine enemies."
To support and relieve it, O thou who seems to be departed far away from me. Partly because they persecute my soul, and greedily seek to destroy it. And partly because they are thine as well as mine enemies.
"And redeem it": That is, from the power of the grave. Not leave it there, but raise him from the dead, and give him glory, as he did.
"Deliver me because of mine enemies": I.e. because of their plots and machinations (see verse 4). And if they succeed, will triumph not only over me, but in some sort over thee, and over religion.
Turn unto me and help me, not because I deserve it, but because you are kind. Thy mercy Lord, is sufficient for me. Isn't it strange how we can relate so closely to what David is saying here, and he lived thousands of years before us? We all cry help; I am in trouble.
Psalm 69 Questions
Psalm 69:19 "Thou hast known my reproach, and my shame, and my dishonor: mine adversaries [are] all before thee."
A heap of words to express the greatness of the contempt that was cast upon him, and the injury that was done to his person and character. Which was all known to God: as how he was vilified by wicked words and blasphemous speeches. How he was exposed to shame and dishonor by deeds; by spitting upon him, buffeting him, veiling his face, stripping him of his garments, and scourging and crucifying him naked.
"Mine adversaries are all before thee": In his sight: he knew their persons, the malice and wickedness that were in their hearts. And all the evil words that were spoken, and the evil actions that were done by them. Or, "are all against thee"; for they that were against Christ were against his Father.
We have been viewing in these lessons, the reproach that David felt from the enemies around him, and the reproach that Jesus felt when the religious people of His day joined forces with the worldly people and all rejected Him. The reproach, dishonor and the shame, did not belong to Jesus. He had done nothing wrong to cause this. They were attacking Him without a cause. David also felt all of these things, but in some far away way felt he should pay restitution for the evil he had done. He felt it could have been just payment.
Verses 20-21: These verses were fulfilled when Roman soldiers offered "vinegar" to Jesus to quench His thirst as He hung on the cross (Matt. 27:34; Mark 15:23; Luke 23:36; John 19:28-30).
Psalm 69:20 "Reproach hath broken my heart; and I am full of heaviness: and I looked [for some] to take pity, but [there was] none; and for comforters, but I found none."
This was his case when his soul was exceeding sorrowful unto death, and his heart like wax melted in the midst of his bows (Matt. 26:38).
"And I am full of heaviness": As he was in the garden (Mark 14:33). Or, "very sick, yea, incurably sick", as the word signifies (see 2 Sam. 12:15). For what cure is there for a broken heart?
"And I looked for some to take pity, but there was none": And for comforters, but I found none. His disciples forsook him and fled. The priests, scribes, and common people, that attended him at the cross, mocking him; the thieves that were crucified with him reviled him; and his Father hid his face from him. Only a few women stood afar off and lamented.
This is certainly speaking prophetically about the Lord Jesus Christ. Even His beloved apostles had run away. Peter had even denied Him 3 times. Where were all of the people who had been miraculously healed by one touch of His hand, or touched by a word He spoke? Where were the multitude that He had fed? The only excuse that I can make at all for them, is that He was crucified early in the morning. Perhaps before some of them knew. Jesus loved them so much, and there was not any move at all to save Him. He would not have let them stop the crucifixion, but it would have been heart-warming, if they had tried. Jesus stood alone.
Psalm 69:21 "They gave me also gall for my meat; and in my thirst they gave me vinegar to drink."
"Gall ... vinegar": Gall was a poisonous herb. Here it serves as a metaphor for betrayal. Friends who should provide sustenance to the psalmist had turned against him, Gall in vinegar was actually offered to Christ while He was on the cross (Matt. 27:34).
We see the fulfillment of this in the following Scripture.
Matthew 27:34 "They gave him vinegar to drink mingled with gall: and when he had tasted [thereof], he would not drink."
Verses 22-29: These are prophecies of the destruction of Christ's persecutors. (Verses 22-23), are applied to the judgments of God upon the unbelieving Jews (in Rom. 11:9-10). When the supports of life and delights of sense, through the corruption of our nature, are made the food and fuel of sin, then our table is a snare. Their sin was, that they would not see, but shut their eyes against the light, loving darkness rather. Their punishment was, that they should not see, but should be given up to their own hearts' lusts which hardened them. Those who reject God's great salvation offered to them, may justly fear that his indignation will be poured out upon them. If men will sin, the Lord will reckon for it. But those that have multiplied to sin, may yet find mercy, through the righteousness of the Mediator. God shuts not out any from that righteousness; the gospel excludes none who do not, by unbelief, shut themselves out. But those who are proud and self-willed, so that they will not come in to God's righteousness, shall have their doom accordingly; they themselves decide it. Let those not expect any benefit thereby, who are not glad to be beholden to it. It is better to be poor and sorrowful, with the blessing of the Lord, than rich and jovial, and under his curse. This may be applied to Christ. He was, when on earth, a man of sorrows that had no where to lay his head; but God exalted him. Let us call upon the Lord, and though poor and sorrowful, guilty and defiled, his salvation will set us up on high.
Psalm 69:22 "Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap."
"Table became a snare": A snare was a trap for birds. The psalmist prays that the plots of the wicked against him would backfire and destroy them instead.
Psalm 69:23 "Let their eyes be darkened, that they see not; and make their loins continually to shake."
Not literally the eyes of their bodies; but figuratively, the eyes of their understanding. Which were so darkened, and they were given up to such judicial blindness, that they could not discern the signs of the times that the Messiah must be come, Daniel's weeks being up. They could not see any glory, excellency, and comeliness in Christ. Nor could not see the evidence of the Messiahship of Jesus in the miracles he wrought. Nor in the prophecies of the Old Testament fulfilled in him: that book was a sealed book unto them. The Gospel, and the doctrines of it, were hid from them, even from the wise and prudent among them. Yea, also those things which belonged to their temporal peace. They were so blinded and infatuated, they could not see what was for their outward good and happiness. And, in proof of this their blindness, the words are cited by the apostle in (Rom. 11:7; see Matt. 16:3).
"And make their loins continually to shake": Weaken their loins, in which a man's strength lies, that they may not be able to rise up against their enemies. And that they might not be able to flee and escape from them (see Deut. 33:11). Or fill them with horror, dread, and trembling, as they will be when Christ shall come in the clouds of heaven; and they shall see him whom they have pierced (Rev. 1:7). The apostle renders the words "bow down their back always" (see notes on Rom. 11:10).
Psalm 69:24 "Pour out thine indignation upon them, and let thy wrathful anger take hold of them."
Not a few drops of it only, but a flood of it, sweeping away and bearing down all before it. Which was done when wrath came upon them to the uttermost, in the destruction of their city, temple, and nation (1 Thess. 2:16).
"Let thy wrathful anger take hold of them": Follow after them, overtake them, seize upon them, and hold them fast, that they may not escape. It denotes the severity of God towards them. The fierceness and fury of his wrath upon them; and that their destruction would be inevitable, and an entire and utter one.
Psalm 69:25 "Let their habitation be desolate; [and] let none dwell in their tents."
Which is applied to Judas (quoted in Acts 1:20 with reference to Judas); but not to the exclusion of others. For it must be understood of the habitations of others. Even of their princes and nobles, their chief magistrates, High Priest and other priests, scribes, and doctors of the law. For the word may be rendered, "their palace" or "castle", as it is by some. And so, may denote the houses of their principal men, the members of their Sanhedrim. Their houses great and fair, of which there were many in Jerusalem when it was destroyed (see Isa. 5:9). As well as the habitations of the meaner sort of people, which all became desolate at that time. And particularly their house, the temple, which was like a palace or castle, built upon a mountain. This was left desolate, as our Lord foretold it would (Matt. 23:38).
"And let none dwell in their tents": The city of Jerusalem was wholly destroyed and not a house left standing in it, nor an inhabitant of it. It was laid even with the ground, ploughed up, and not one stone left upon another (Luke 19:44).
Jesus said, Father forgive them; for they know not what they do. However we see in the book of Romans that this very thing spoken of (in verse 22 and 23 above), did happen to them. The blessings of God were off them until the time of the Gentiles be fulfilled.
Romans 11:8-10 "(According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day." "And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them:" "Let their eyes be darkened, that they may not see, and bow down their back always."
We do know, that this very thing has happened to the natural Jew. This was even so up until 1948. The time of the Gentiles is at a close.
Luke 21:24 "And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled."
Now let us go back to Romans for one more Scripture. Now we see why all of this happened.
Romans 11:11 "I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy."
Psalm 69:26 "For they persecute [him] whom thou hast smitten; and they talk to the grief of those whom thou hast wounded."
"Him whom thou has smitten": Those hostile to the psalmist were ridiculing him as one suffering from God's chastisement. In its messianic application, the suffering of the Messiah was a part of God's plan from eternity past (compare Isa. 53:10).
We find that this persecution has never stopped. The sinful have just begun to persecute the followers of Jesus the same as they persecuted HIM. Even now, there are many who persecute the name of Jesus. They use His name in vain. The worst thing of all, they are still rejecting Him today.
Psalm 69:27 "Add iniquity unto their iniquity: and let them not come into thy righteousness."
Instead of taking away their iniquities by forgiveness, let one iniquity accumulate upon another till they are crushed by the load (compare Psalm 38:4; Jer. 18:23).
"Let them not come into thy righteousness": Let them have no share in the manifestation of that righteousness or faithfulness to His covenant in virtue of which Jehovah pardons sin and delivers from danger (compare Psalms 5:8; 71:2; 71:15; 71:19; 71:24).
The Lord will not force His righteousness on anyone. There is no hope for those who totally reject Jesus. You can just take one look at the television and see that sin is getting worse and worse. The only hope for this world, is the saving knowledge of Jesus Christ. Reach out and take the salvation Jesus offers today, before it is too late.
Psalm 69:28 "Let them be blotted out of the book of the living, and not be written with the righteous."
This is the book of divine predestination or election, often in the New Testament called the book of life. In which the names of some persons are written, and others not (Phil. 4:3). So called, not with respect to the present life, and the affairs of it, which belong to the book of Providence. But with respect to the life of the world to come, or eternal life, as Kimchi explains it. It is no other than God's ordination or fore appointment of men to eternal life. Which being called a book, and names written in it, show that election is personal or particular. The exact knowledge God has of his chosen ones; his great care of them, his value for them; his constant remembrance of them, and the certainty of their salvation. For such whose names are written here in reality can never be blotted out. This would be contrary to the unchangeableness of God, the firmness of his purposes, and the safety of his people. Wherefore the design of this imprecation is, that those persons who had, in their own conceits, and in the apprehensions of others, a name in this book. That it might appear, both to themselves and others, they had none, by the awful ruin and destruction that should be brought upon them. They who seemed by their profession to have been written in your book, yet by their fruits prove the contrary, let them be known as reprobates.
"And not be written with the righteous": Neither in the book of life with them; by which it appears, that to be blotted out, and not be written, are the same. Nor in a Gospel church state; so they were the branches broken off. Nor be among them at the resurrection of the just, and in the judgment day. Kimchi observes, that it is the same thing in different words; to be blotted out is the same as not to be written in.
We know that these religious people believed that they were the chosen of God, and that there was no way they would not be saved. Those who reject Jesus, then or now, will not be saved. God's chosen people who rejected Jesus would not have their names written in the book of life. The righteous are those who have been washed in the blood of the precious Lamb and put in right standing with God for that. Once we are truly saved, we are eternally saved. We must not choose to go back into a sinful way of life after we have been saved (read chapter 6 of Hebrews).
Psalm 69:29 "But I [am] poor and sorrowful: let thy salvation, O God, set me up on high."
Out of the reach of mine enemies; or, lift me out of the deep waters, and the mire, in which I was sinking (Psalm 69:14).
Jesus came to preach the gospel to the poor. This does not mean just poor financially. This means those poor in spirit as well. We have nothing to offer God, but a repentant heart. In that sense, we are poor. Sorrowful has to do with repentance. The way to receive salvation is to be sorrowful for your sin and repent and receive the salvation Jesus provided for each of us. We know that since Jesus rose from the grave, we shall rise too. We are not to try to elevate ourselves. God will do the elevating of whom He chooses to.
Verses 30-36: The psalmist concludes the psalm with holy joy and praise, which he began with complaints of his grief. It is a great comfort to us, that humble and thankful praises are more pleasing to God than the costliest, pompous sacrifices. The humble shall look to him, and be glad; those that seek him through Christ shall live and be comforted. God will do great things for the gospel church, in which let all who wish well to it rejoice. A seed shall serve him on earth, and his servants shall inherit his heavenly kingdom. Those that love his name shall dwell before him for ever. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Arise, thou great Restorer of the ancient places to dwell in, and turn away ungodliness from thy people.
Psalm 69:30 "I will praise the name of God with a song, and will magnify him with thanksgiving."
The "name" of God is himself, his perfections and attributes; which are to be "praised" by all his creatures, and especially his saints. And here by the Messiah, who sung the praise of God with his disciples at the supper, a little before his death. And in the great congregation in heaven, upon his ascension there, having finished the great work of man's redemption. For as it was no lessening of his glory, as Mediator, to pray to God when on earth, it is no diminishing of it to praise him in our nature in heaven (see Psalm 22:22). This being said to be done with a song agrees with (Heb. 2:12). And is an instance of praising God this way, and which could not be prayer wise. As well as is a confirmation of the practice of New Testament churches, singing psalms, hymns, and spiritual songs, by the example of our Lord.
"And will magnify him with thanksgiving": To "magnify" is to make great. But God cannot be greater than he is. He is great above all gods; he is greater than all. But he is magnified when his greatness is owned and declared, and that is ascribed unto him. And particularly when "thanks" are given to him for favors; for then is he acknowledged by men to be the Father of mercies, the author and giver of them. And that they are unworthy of them, and that all the glory belongs to him. Christ, as man, not only prayed, but gave thanks to his Father when on earth (Matt. 11:25). Nor is it unsuitable to him, as such now in heaven, to give thanks and praise for being heard and helped in a day of salvation. Or at the time when he wrought out the salvation of his people, and glorified all the divine perfections.
I will praise the Lord, O my soul, and all that is within me praise His holy name. Christians, we have so much to praise Him for. We of all the people in the world, have the hope of the resurrection. We are the bride of Christ. Our Groom is off preparing a place for us. He will come again and receive us unto Himself. Our lips should be filled with praise and thanksgiving.
Psalm 69:31 "[This] also shall please the LORD better than an ox [or] bullock that hath horns and hoofs."
"Better than an ox ... bullock" (see Psalm 51:16; also Heb. 9:11-12; 10:9-12).
"Horns and hoofs": Implies a grown animal, one that would be especially valuable.
Christians should offer praise to God on a regular basis. Sacrifice for a Christian is praise.
Jeremiah 33:11 "The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD."
One more Scripture to verify that is what God wants from us.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
Psalm 69:32 "The humble shall see [this, and] be glad: and your heart shall live that seek God."
"The meek." That is; others who are thus afflicted. The poor, the needy, the oppressed, the sad shall be made acquainted with what has been done in my behalf, and shall take courage, or be strengthened. They will learn to trust that God will also interpose in "their" troubles, and bring them out of "their" distresses.
"And your heart shall live that seek God": Shall be revived; shall be encouraged, strengthened, animated.
James 4:6 "But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble."
The proud are the same as the ones Jesus called stiff-necked. The humble are teachable. Seek and ye shall find, ask and ye shall receive, knock and it shall be opened unto you.
James 4:10 "Humble yourselves in the sight of the Lord, and he shall lift you up."
God will not force Himself on anyone. The humble seek salvation, and He shall save them.
Psalm 69:33 "For the LORD heareth the poor, and despiseth not his prisoners."
The needy; the humble; the unprotected. The reference is to those who are in circumstances of want and distress. The truth stated here is in accordance with all that is said in the Scriptures (compare the notes at Psalm 34:6; 10:14; 12:5; 35:10; 68:10).
"And despiseth not his prisoners": He does not overlook them; he does not treat them as if they were worthy of no attention or regard. The word "prisoners" here may refer to those who are, as it were, bound by affliction under his own providential dealings. Or to those who are oppressed, or are held as captives, or are thrown into prison, on his account. The particular reference here seems to be to David, and to those associated with him, who were straitened or deprived of their freedom in the cause of God.
These 2 Scriptures say it better than I could.
1 Samuel 2:8 "He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD'S, and he hath set the world upon them."
James 2:5 "Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?"
Psalm 69:34 "Let the heaven and earth praise him, the seas, and every thing that moveth therein."
Compare (Psalm 96:11). As Job calls on heaven and earth to sympathize with him in his distress (Job 16:18-19), so David would have them to partake in his joy at his deliverance.
The Word of God created all of the things mentioned above (look in John chapter 1). It is right that the creation would praise its Creator. Let everything that has breath praise the Lord.
Psalm 69:35 "For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession."
The church of Christ, as it is often called (see note on Psalm 2:6). This is to be understood not so much of the salvation of the people of God. By Christ from sin and Satan, and the world, law, hell, and death, as of the preservation and continuance of the Gospel church state, notwithstanding all the opposition and persecution of the Jews and Gentiles. And especially of the deliverance of the Lord's people, in the latter day, from the cruelty, captivity, and bondage of antichrist, by the destruction of him. Which will occasion joy and praise (Rev. 18:4).
"And will build the cities of Judah": Erect Gospel churches in the Roman empire, and in the several parts of the world. As were in the first times of the Gospel, and will be in the latter day, when the cities of God shall be yet spread abroad through prosperity (Zech. 1:17). Of which the saints are citizens, and enjoy in them many privileges and immunities. These may be said to be "built", when they are built upon Christ, and on their most holy faith. When the members of them are edified and multiplied. When purity of faith, discipline, and worship, prevails among them. And though this is usually by the ministers of the Gospel, as instruments, yet the Lord is the chief builder; for, unless he builds, in vain do the builders build (Psalm 127:1).
"That they may dwell there, and have it in possession": The men of Judah, such as confess the name of Christ, as the word "Judah" signifies. Who profess to believe in him with their hearts; these have a name and a place, and an inheritance in the churches, and an abiding one. They shall never go out, but dwell in the house of God for ever. Gospel churches being erected and built up for their sakes, and for such ends and purposes.
We have been discussing that there are two, or perhaps three different meanings of Zion. Look at Zion as the church. The true believers in Christ are the church, and we know they will be saved. Look at Zion as Jerusalem, and we know that the Lord will rule from Jerusalem. The new Jerusalem will come down from God out of heaven, and all who truly believe will live there with our Lord.
Psalm 69:36 "The seed also of his servants shall inherit it: and they that love his name shall dwell therein."
Not their natural, but spiritual seed, or a succession of converts in the churches (see Psalm 45:16). Who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God. Not of corruptible, but incorruptible seed, by the word of God, which lives and abides for ever (John 1:13). These are the proper and rightful inheritors of the Gospel church state, and all its privileges, in all successive generations, quite down to the New Jerusalem church state. Wherein will dwell only righteous persons, and whose names are in the Lamb's book of life. Aben Ezra's note upon it is, "they shall inherit it, they and their children, in the days of David, or in the days of the Messiah".
"And they that love his name shall dwell therein": That love the person, Gospel, truths and ordinances of Christ (see SOS 1:3). These shall have an abiding place in Zion, the church of God; in the cities of Judah, particular congregational churches. And in the city of the New Jerusalem, where will be the tabernacle of God among men, and he shall dwell among them, and they with him.
Who are the seed spoken of here who will possess the land? These are the seed of Abraham. Those who are in covenant relationship with God.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Praise God! all true Christians are the seed spoken of.
Psalm 69 Continued Questions
To the chief Musician, of David, to bring to remembrance.
Psalm 70: This psalm has apparently been detached from the end of Psalm 40 where it appears as verses 13-17. Perhaps the motive behind this was for separate use in the temple worship, just as one might take part of a hymn today and use it as a chorus. There is a tremendous note of urgency in the psalm, with a total of 10 petitions in five verses. David asks simply for deliverance for himself and retribution for his enemies.
Verses 1-5: The speedy destruction of the wicked, and the preservation of the godly. This psalm is almost the same as the last five verses of (Psalm 40). While here we behold Jesus Christ set forth in poverty and distress. We also see him pronouncing just and fearful punishment on his Jewish, heathen, and antichristian enemies; and pleading for the joy and happiness of his friends, to his Father’s honor. Let us apply these things to our own troubled circumstances, and in a believing manner bring them, and the sinful causes thereof, to our remembrance. Urgent trials should always awake fervent prayers.
This prayer for deliverance from one’s enemies in nearly identical to (Psalm 40:13-17). It substitutes “God†for “Lord†(in verses 1, 4, and 5).
Psalm 70:1 †, O God, to deliver me; make haste to help me, O LORD.â€
The phrase, “make hasteâ€, is supplied from the following clause in (Psalm 40:13). It is, “be pleased, O Lordâ€, or “Jehovahâ€.
“Make haste to help me, O Lord (see note on Psalm 22:19).
We see David in a state of urgency with his prayer. Many times we feel that God has not heard our prayer, because we are not immediately answered.
Verses 2-3: “Ashamed†confusion, and confounding are three means by which God dissuades the enemy.
Psalm 70:2 “Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt.â€
In Psalm 40:14 it is added, “together†(see note on Psalm 40:14). He was assured that the more they raged, the nearer they were to destruction, and he the nearer to his deliverance.
“That seek after my soulâ€: Or “lifeâ€. In (Psalm 40:14), it is added, “to destroy itâ€; for that was the end of their seeking after it.
“Let them be turned backwardâ€: (see note on Psalm 40:14).
David is asking the Lord to make the people, who are trying to destroy him, ashamed. This is as if David is saying, I can’t show them, but you show them for me. Lord, make them ashamed of themselves for attacking one of yours.
Psalm 70:3 “Let them be turned back for a reward of their shame that say, Aha, aha.â€
In Psalm 40:15 it is, “let them be desolateâ€; which seems to respect their land and houses, here their persons (see notes on Psalm 40:15). By this we are taught not to mock at others in their misery, lest the same fall on our own necks.
“That sayâ€: In Psalm 40:15 it is added, “to meâ€; not to his people, but himself.
“Aha, ahaâ€: Rejoicing at his calamity and distress. The Targum is, “we are glad, we are glad†(see notes on Psalm 40:15, and compare with Ezek. 25:3).
Their reward on judgement day will be everlasting punishment. The expression (aha, aha), is used by the devil’s followers. This just shows who they really are.
Psalm 70:4 “Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.â€
The only change in this verse (from Psalm 40:16), is in the insertion of the word “and†in the beginning of the second clause, “and let such as love,†etc.
In the last lesson, we gave the meaning of this. Those that seek God, find Him. We said it before and it bears repeating again. Those who have found the Lord have much to be joyful about. They are the redeemed, and they should say so. The praise of the Lord should never cease from the lips of the redeemed. God should be magnified, not only with our lips, but by the lives we live as well.
Psalm 70:5 “But I poor and needy: make haste unto me, O God: thou my help and my deliverer; O LORD, make no tarrying.â€
In Psalm 40:17 it follows, yet “the Lord thinketh on meâ€; instead of which it is here (see notes on Psalm 40:17).
“Make haste unto me, O Godâ€: Which repeats for sense the same petition (as in Psalm 71:1).
“Thou art my help and my deliverer; O Lord, make no tarryingâ€: (In Psalm 40:17 it is), “O my Godâ€.
Jehovah is the name of God here. Those who need and want God will be helped of God. The Lord came to help those who needed help, as we see in the following verse.
Matthew 9:12 “But when Jesus heard , he said unto them, They that be whole need not a physician, but they that are sick.â€
Notice, the use of “my†in the 5th verse above. This shows that salvation, deliverance, and for that matter, all gifts from God are for the individual. It is a decision we must make one at a time, that we need and want God in our life.
Psalm 71: This psalm is clearly the prayer of an elderly man threatened by his enemies (verses 9, 18). Before expressing his petition proper, the psalmist first states a brief introduction to his petition (verses 1-4). He reinforces these words with a marvelous statement of his lifelong trust in the Lord (verses 5-8). This section is rich with expression of trust and communion with God: "Thou are my hope" (verse 5), "thou art my trust (verse 5), "thou are he" (verse 6), "thou are my strong refuge" (verse 7), "thy praise and ... thy honor (verse 8). The impression is left that the psalmist is a mature man of faith who reacts to his troubles with implicit trust in God. His actual petition and lament are now given (verse 9-13). It is a prayer for help for himself and judgment for his enemies. Further, he expresses his confidence in being answered (verses 14-21), and his consequent praise (verses 22-24).
Verses 1-24: One of the features of the psalms is that they meet the circumstances of life. This psalm to God expresses the concerns of old age. At a time in his life when he thinks he should be exempt from certain kinds of troubles, he once again is personally attacked. Though his enemies conclude that God has abandoned him, the psalmist is confident that God will remain faithful.
III. Confidence in God Vindicated (71:14-24).
Verses 1-13: David prays that he might never be made ashamed of dependence upon God. With this petition, every true believer may come boldly to the throne of grace. The gracious care of Divine providence in our birth and infancy, should engage us to early piety. He that was our Help from our birth, ought to be our Hope from our youth. Let none expect ease or comfort from the world. Those who love the Lord, often are hated and persecuted; men wondered at for their principles and conduct; but the Lord has been their strong refuge. The faithful servants of God may be assured that he will not cast them off in old age, nor forsake them when their strength fails.
Psalm 71:1 "In thee, O LORD, do I put my trust: let me never be put to confusion."
See the notes at (Psalm 25:2; compare 22:4-5; 31:1).
"Let me never be put to confusion": Let me never be ashamed. That is, let me not be so disappointed in the trust that I rest in thee as to have occasion to feel ashamed that I have done it.
We see a firm statement in the beginning of this prayer, that His trust is in the LORD. We have talked about trust before, but to refresh our memory, we will again speak of what it is. I believe that trust is a furtherance of faith. It is a point when you are resting in the faith that you have in God, knowing that whatever is the outcome of the prayer, it is best for you. You might even call it the rest of the believer. Resting in the confidence that all is well with my soul. Let me never be put to confusion, I believe this is saying, just as I trust the LORD, let it be. To be put to confusion would be for the answer to the prayer to be one that would cause you not to trust.
Psalm 71:2 "Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me."
By it, or "for the sake of it" (see note on Psalm 31:1).
"And cause me to escape": Present danger, and out of the hands of enemies, as well as wrath to come, and eternal death. Which nothing but the righteousness of God can deliver from, or cause to escape.
"Incline thine ear unto me": Or "bow it" (see note on Psalm 31:2), and save me out of all troubles and afflictions, and from wicked and unreasonable men.
When I look at this Scripture, I think of God having Michael keep the body of Moses from the devil.
Jude 1:9 "Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee."
Just as God, through Moses, delivered the children of Israel out of physical Egypt, I believe God will deliver us out of symbolic Egypt (the world). The deliverance is a deliverance in the spirit. This is just saying, hear my prayer of repentance and save me by covering me with your righteousness.
Psalm 71:3 "Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou [art] my rock and my fortress."
"Continually" (Psalm 71:1-3 is almost the same as Psalm 31:1-3a). One difference, however, is the word "continually," which the elderly person writing this psalm wants to emphasize. God has "continually" been faithful (compare verses 6, 14).
Habitation here, would be dwelling place. We can always hide in Jesus, if we are a believer. He builds a hedge around us and protects us from the evil one. You are my rock that I build upon, and you are my strong fortress as well.
Verses 4-20: The psalmist lists some of the reasons for life's trials: ungodly foes (71:4), an uncertain future (71:9), unfaithful friends (71:10-13), and God's sovereignty (71:19-20). To fully rely on the character (71:1, 8, 18, 22), and compassion (71:4-6, 17), of God, is the wise response. James reminds God's people that God uses trials to refine their faith (1:2, 12).
Psalm 71:4 "Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man."
The Hebrew word for "cruel" suggests leaven or yeast. This person's wickedness was fermenting.
These wicked are our enemies, because they are God's enemies. Unrighteous men are cruel, because they do not have a conscience. We see the reason for the wicked being cruel to the righteous in the next verse.
John 15:18 "If the world hate you, ye know that it hated me before [it hated] you."
God's enemies are the enemies of the believer. We are not to take vengeance on them. God takes vengeance on them for us.
Psalm 71:5 "For thou [art] my hope, O Lord GOD: [thou art] my trust from my youth."
The object, ground, and foundation of it, even of present deliverance, and of future and eternal salvation.
"Thou art my trust from my youth": In whom he trusted in his youthful days, of which there is an eminent instance in (1 Sam. 17:33). He strengthens his faith by the experience of God's benefits, who not only preserved him in his mother's womb, but took him from there, and ever since has preserved him.
David is saying here, that he decided when he was just a youth to follow God. We know it is true, because David was just a lad when he fought Goliath. He is saying, I placed my life in your hands a long time ago. Everything that has happened to me since has been for my good. I trust you Lord.
Psalm 71:6 "By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise [shall be] continually of thee."
Supported in being, upheld in life, and sustained with food and raiment, and followed with the mercies and blessings of life from thence to this present moment. Which the psalmist takes notice of, as he does of what goes before and follows after, to encourage his faith and hope in God as to present deliverance.
"Thou art he that took me out of my mother's bowels" (see notes on Psalm 22:9). The Syriac version is, "thou art my hope from my mother's bowels"; the Arabic version, "thou art my helper"; and the Septuagint and Vulgate Latin versions, "thou art my protector". The word is only used here (and in Psalm 90:10); and is there rendered "cut off". The Lord was, as it were, his "cutter off"; that cut the navel string, and loosed him from his mother, and safely brought him into the world, and preserved him ever since. Wherefore he adds,
"My praise shall be continually of thee": As the God of nature and providence; and also as the God of grace, who had blessed him both with temporal and spiritual blessings. And these being continued with him, he determines that God should be the subject of his praise always. The Targum is, "in thy Word my praise is continually."
There is a strange thing about those who God has called to do a special job for Him in this life. God, through His foreknowledge, knows what decisions you will make in this life. He does not overrule your will in the matter, but sees into the future and knows the decision you will make. It seems that people who have been called into God's service, are protected from the moment they are born. It is an argument for predestination, but we will not get into that. We do know that Samuel, when David was very young, anointed David.
1 Samuel 16:13 " Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah."
He is a chosen vessel of God. David will never cease to praise God.
Psalm 71:7 "I am as a wonder unto many; but thou [art] my strong refuge."
"A wonder": A reference to his trials. People are amazed at this person's life, some interpreting his trials as God's care, and others as God's punishment.
People who are a chosen vessel of God are not like the rest of the world. They are a peculiarity to those around them. Other people think, and some even say, why did God choose him and not me? I do not know. I do know that God is my refuge and strength, as He was David's.
Psalm 71:8 "Let my mouth be filled [with] thy praise [and with] thy honor all the day."
Or "thy praise shall fill my mouth"; which shows that his heart was affected with the goodness of God to him, and that he had a deep impression and sense of it upon him. For out of the abundance of the heart the mouth speaks. And for the mouth to be filled with the praise of God, is to speak largely, publicly, and with great delight, in the praise of God, his divine perfections and benefits.
"And with thy honor all the day": The excellency of his nature, the glory of his majesty, the honor due unto him, on account of his being, attributes, and blessings of providence and grace. A work to be employed in "all the day", evening, morning, and at noon; as often as prayer is made to God, praise, honor, and glory, should be given him. Since his mercies are new every morning, and they continue all the day long; his goodness endures for ever.
The gratitude of all who are of the family of God, should be like David, continually praising God.
Psalm 71:9 "Cast me not off in the time of old age; forsake me not when my strength faileth."
The Lord never casts off nor casts away his people, whom he foreknew. They are near unto him; they are on his heart, and are engraved on the palms of his hands. And they shall never be removed from his heart's love, nor out of his arms, nor out of his covenant, and shall always be the objects of his care. You who helped me in my youth when I had more strength, help me now even more in my old age and weakness. He bears and carries them to old age, and even to hoary (gray), hairs. The Lord had been the guide of David's youth, and his trust then (Psalm 71:5); and now he desires he would be the staff of his old age; at which age he was when Absalom rebelled against him.
"Forsake me not when my strength faileth": As it does when old age comes on. Then the keepers of the house tremble, and the strong men bow themselves, and especially at death, when flesh and heart fail. But God will never forsake his people, neither in youth nor in old age, neither in life nor at death.
This is a strange statement, since Moses was 80 years old when God called him to serve. Perhaps David said this because he was so young when God first called him. To those who love the Lord, He gets sweeter and sweeter as the days go by.
Psalm 71:10 "For mine enemies speak against me; and they that lay wait for my soul take counsel together,"
That is, they said substantially, as it is stated in (Psalm 71:11), that God had forsaken him, and that therefore, they would arise and punish him, or treat him as an outcast from God.
"And they that lay wait for my soul": For my life; or, to take my life. The margin here, as the Hebrew is, "watch," or "observe." The "watchers for my life;" that is, they who watch for an opportunity to take my life, or to destroy me.
"Take counsel together": About the best means of accomplishing their object.
David's enemies feared David in his youth, but they think when he gets older, he will be weaker and not able to fight back. They would like to destroy David, but God will not let them.
Psalm 71:11 "Saying, God hath forsaken him: persecute and take him; for [there is] none to deliver [him]."
That is, God has given him over; he no longer protects him. He regards him as a wicked man, and we shall therefore, not only be "safe" in our attempts upon his life, but we shall be "justified" in those attempts.
"Persecute and take him": It can be done safely now; it can be done with propriety.
"For there is none to deliver him": He has no one now to whom to look; no one on whom he can rely. Abandoned by God and by man, he will be an easy prey (compare notes at Psalm 41:7-8).
Just as Job's friends and Job's wife tried to convince Job that God was done with him and would not help him, these enemies think God will not help David. How wrong they are.
Psalm 71:12 "O God, be not far from me: O my God, make haste for my help."
God is everywhere, at hand and afar off, with regard to his being, power, and providence. His glorious presence is in heaven; his gracious presence is with his people. But, when he hides his face, he seems to be at a distance. And this they cannot bear, and therefore deprecate it (see Psalm 10:1).
"O my God, make haste for my help": He knew that his help was in God, and that there was none for him elsewhere. And that he could help him when none else could, and was a present help in time of trouble. And it being such a time with him, and his case desperate, he desires the Lord that he would make haste. And he addresses him as his own God, the consideration of which encouraged his faith and hope in him, and carried in it an argument to help him (see Psalm 119:94).
Sometimes we need the comfort of feeling the Father's hand. He is saying here, let me know that you are here to help me.
Psalm 71:13 "Let them be confounded [and] consumed that are adversaries to my soul; let them be covered [with] reproach and dishonor that seek my hurt."
(See Psalm 70:2).
"And consumed": Like smoke (see Psalm 37:20). As antichrist will be with the breath of Christ's mouth, and the brightness of his coming (2 Thess. 2:8).
"That are adversaries to my soul": That hated him with a diabolical hatred, as the devil hates the souls of men, and who has his name "Satan" from the word here used. All wicked men are Satan's, full of enmity against God, and all good men. And such were David's enemies, spiteful and malicious, and nothing would satisfy them but his life.
"Let them be covered with reproach and dishonor": as with a garment.
"That seek my hurt" (see Psalm 35:26); as Absalom and his company; so Arama.
These enemies of God are the enemies of David also. David says, Lord, get them so confused that they will not know what they are doing. He is saying, they are trying to destroy my soul. Show them up Lord, for what they really are.
Verses 14-24: The psalmist declares that the righteousness of Christ, and the great salvation obtained thereby, shall be the chosen subject of his discourse. Not on a Sabbath only, but on every day of the week, of the year, of his life. Not merely at stated returns of solemn devotion, but on every occasion, all the day long. Why will he always dwell on this? Because he knew not the numbers thereof. It is impossible to measure the value or the fullness of these blessings. The righteousness is unspeakable, the salvation everlasting. God will not cast off his grey-headed servants when no longer capable of laboring as they have done. The Lord often strengthens his people in their souls, when nature is sinking into decay. And it is a debt which the old disciples of Christ owe to succeeding generations, to leave behind them a solemn testimony to the advantage of religion, and the truth of God's promises; and especially to the everlasting righteousness of the Redeemer. Assured of deliverance and victory, let us spend our days, while waiting the approach of death, in praising the Holy One of Israel with all our powers. And while speaking of his righteousness, and singing his praises, we shall rise above fears and infirmities, and have earnests of the joys of heaven. The work of redemption ought, above all God's works, to be spoken of by us in our praises. The Lamb that was slain, and has redeemed us to God, is worthy of all blessing and praise.
Psalm 71:14 "But I will hope continually, and will yet praise thee more and more."
For deliverance and salvation from present outward troubles, for; more grace here and glory hereafter. It is the excellency of the grace of hope to be exercised in times of affliction and distress, and with Abraham to believe in hope against hope. And then it is that this grace is eminently and remarkably useful. It is an anchor to the soul when in distress, which keeps it firm and steadfast; and a helmet, which covers the head in the day of battle. In the exercise of which the believer glories in tribulation. It is an abiding grace, and should be continually exercised by those that have it, which is to abound in it; but this must be through the power of the Holy Ghost (Rom. 15:13).
"And will yet praise thee more and more": Or "will add to all thy praise". To former praises and thanksgivings, fresh ones, as his mercies were renewed to him, and he was daily loaded with benefits.
Even when it looks bad and looks like no help is coming, the believer will still praise the Lord. We do not praise just in the good times, but all the time, whatever is happening. David has hope.
Psalm 71:15 "My mouth shall show forth thy righteousness [and] thy salvation all the day; for I know not the numbers [thereof]."
"Know not the numbers": The blessings of God's salvation and righteousness are innumerable.
David says here, I do not know how long I will live, but while I am alive, I will continually have praise in my mouth for God. David will not stop witnessing and telling others of the salvation God offers to all.
Psalm 71:16 "I will go in the strength of the Lord GOD: I will make mention of thy righteousness, [even] of thine only."
I will not sit down in despair, but I will go on or proceed in my business courageously and cheerfully, in making necessary provisions for my own defense. Relying only upon thy strength, and not upon my own military preparations. I will remain steadfast, being upheld by the power of God.
"Make mention": partly to praise and celebrate it, and partly to support and comfort myself with the remembrance of it.
"Of thy righteousness": Of thy mercy and goodness. Or rather, of thy faithfulness in making good all thy promises to me, as this word is commonly used in this book. Of thine only; not of my subjects and friends, who are false and deceitful to thee and to me. Nor of my own; for I have been most unfaithful to thee, and have broken my covenant with thee.
David is aware that his physical strength is gone, because he is older, but that will not stop him from speaking about God to all he comes into contact with.
Psalm 71:17 "O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works."
See (Psalm 71:5-6). That is, God had guided and instructed him from his earliest years. He had made known to him his own being and perfections. He had made his duty plain and he had led him along the dangerous path of life.
"And hitherto have I declared": I have made known. That is, he had done this by public praise; he had done it by his writings; he had done it by maintaining and defending the truth. In all situations of life, up to that time, he had been willing to stand up for God and his cause.
"Thy wondrous works": See (Psalms 9:1 and 26:7 notes). Doings or acts which were suited to attract attention. To awe the mind by their greatness; and to inspire confidence by their wisdom.
David is not forgetting that in his youth he came against Goliath in the name of the Lord and killed him. David did not let his youth, or his inexperience stop him from doing battle for God.
Psalm 71:18 "Now also when I am old and greyheaded, O God, forsake me not; until I have showed thy strength unto [this] generation, [and] thy power to every one [that] is to come."
He desires that as he has begun, he would so continue his benefits, that his liberality may have perfect praise. A repetition of his request (Psalm 71:9). With a reason annexed to it, suggested in the following words:
"Until I have showed thy strength unto this generation": Or, "thine arm"; which sometimes the Messiah (Isa. 53:1). Who is the power of by whom he made the worlds, and in whom all things consist. And who has wrought out the salvation people; and is the arm on which they lean, and they are upheld. And the psalmist may be thought to desire that he might be continued a little longer, and be favored with the presence of God, and the influences of his Spirit and grace. That he might show forth in prophecy, both by word and writing, to the men of the then present age, more things concerning the person, office, and grace of Christ. His sufferings, death, resurrection from the dead, and session at the right hand of God; things which are spoken of in the book of Psalms. Sometimes the arm of the Lord denotes his power and strength (Psalm 44:3); and so it may be taken here; and the next clause seems to be an explanation of it:
"And thy power": Or "even thy power".
"To everyone that is to come": That is, to come into the world, that is to be born into it. Namely, the power of God, not only in creating all things out of nothing, and supporting what is made. But in the redemption of men, in the conversion of sinners, and in the preservation of the saints, and in enabling them to hold on and out unto the end. And which is shown forth by the psalmist in what he has committed to writing. And which continue, and will continue, to the end of the world, for the instruction of those that come into it (see Psalm 22:31).
David is saying that he is older and wiser in his old age, but his strength of youth is gone. He is saying I was young and now I am old, but I know you will be with me and I shall win. David is saying, I am not fighting them in my strength, but in Your strength. Let's show this young generation just how powerful God is.
Verses 19-20: Just as a father will allow his children to experience difficulties so they can grow in knowledge and strength, God sends difficulties into the lives of His children to strengthen and refine them (Heb. 12:4-11).
Psalm 71:19 "Thy righteousness also, O God, [is] very high, who hast done great things: O God, who [is] like unto thee!"
Or, "unto the place on high"; it reaches unto heaven, as the mercy, truth, and faithfulness of God, are said to do (Psalm 36:5). The righteousness of Christ is accepted of with God the Father in heaven. It is in Christ, who is there at the right hand of God; and it is higher and infinitely above any righteousness of a creature, angel's or man's.
"Who hast done great things": In nature, in forming the world out of nothing, and in upholding all creatures in their beings. In providence, in governing the world, and ordering all things in it for the best, and to answer the wisest purposes. In grace, in the salvation of lost sinners by Christ; in the justification of them by his righteousness. And in the atonement and pardon of their sins, through his blood and sacrifice. In the regeneration of them by his grace; in making and performing exceeding great and precious promises, and in giving them eternal life.
"O God, who is like unto thee?" Either for greatness or goodness; for power or for mercy; for justice, truth, and faithfulness. For the perfections of his nature, or the works of his hands; and to be praised, reverenced and adored, as he is (see Psalm 89:6).
The power and character of God is so far above anything that we know, that it is impossible to imagine. The goodness of God is above all. There is no one on the earth or in heaven, or anywhere else, that is a match for God. Pharaoh found that out in Egypt.
Psalm 71:20 "[Thou], which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth."
"From the depths of the earth": Not actual resurrection, but rescue from near-death conditions and renewal of life's strength and meaning.
Just for this one battle, David wants God to quicken his spirit and body as he did Abraham, so that he can win this battle.
Psalm 71:21 "Thou shalt increase my greatness, and comfort me on every side."
His temporal greatness, as he did, by crushing the rebellion of his son. Returning him to his palace and family; and giving him rest from his enemies all around. And his spiritual greatness, by favoring him with his presence and by shedding abroad his love in his heart. By enlarging his experience; increasing his faith and causing his love to abound. And him to grow in every grace, and in the knowledge of Christ.
"And comfort me on every side": By his Spirit, word, and ordinances and by his truths and promises. With his rod and staff; and with mercy, grace, and lovingkindness. The phrase denotes the abundance of comfort, which should come as it were from every quarter, and encompass him about.
This is not asking God to do it, but is spoken in holy confidence knowing that God will do this.
Psalm 71:22 "I will also praise thee with the psaltery, [even] thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel."
An instrument of music (see notes on Psalm 33:2).
"Even thy truth, O my God": That is, his faithfulness in fulfilling his promises, which is never suffered to fail. He confesses that his long delay was well recompensed, when God performed his promise.
"Unto thee will I sing with the harp": Another instrument of music. And both typical of the spiritual melody in the heart, which believers make in praising the Lord, when they sing the Lamb's new song (see Rev. 14:2).
"O thou Holy One of Israel": The God of Israel, that dwells among them, and sanctifies them. And who is essentially and perfectly holy in himself, and in all his ways and works. The remembrance of which occasions praise and thankfulness (Psalm 97:12).
Psalm 71:23 "My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed."
Both with vocal and instrumental music. This is praising the Lord with joyful lips (Psalm 63:5).
"And my soul, which thou hast redeemed": For there is no true praising of God, unless it comes from the heart. And therefore he promises to delight in nothing, except that in which God is glorified. Signifying that it would not be lip labor, or bodily service, only that he should perform. But that his heart would go along with his lips in praise. And that under a sense of redeeming love, which nothing can more strongly engage in such work (Psalm 103:1). For the redemption of the soul is exceeding precious; being the contrivance of infinite wisdom, the fruit of divine grace, and owing to the blood and sacrifice of Christ.
Psalm 71:24 "My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt."
(See notes on Psalm 71:16).
"For they are confounded": His adversaries, for whose confusion he prayed (Psalm 71:13).
"For they are brought unto shame that seek my hurt": As Absalom and Ahithophel, being both brought to a shameful end.
David had sung and played the harp just for God while he was herding sheep. He is saying here, that he will do this again when this is over. He will sing aloud with his lips and tongue the beautiful thoughts originating in his heart. Those who sought to kill him are defeated through the power of David's God. We must learn this well.
Psalm 71 Questions
[A Psalm] for Solomon.
Psalm 72: This psalm is the first of only two authored by Solomon. (see also chapter 127). It is a royal psalm that constitutes a prayer for the new king. The psalm contains a very idealistic tone that could never be realized in a sinful human being. Its aspirations become messianic in nature and point to Christ who alone can fulfill this ideal kingship. The petitions of the psalm may be summarized as follows: a petition for the king to bring justice (verses 1-4), to bring about prosperity and peace (verses 5-7), to increase his own dominion (verses 8-11), to help the poor and needy (verses 12-14), and to bring about, in general, a golden age (verses 15-17). The psalm then closes the second book of the Psalter with the characteristic doxology (verses 18-20).
Verses 1-20: This is a Coronation Psalm, dedicated to the prosperity of Solomon at the beginning of his reign (1 Kings chapter 2). No New Testament writer applies any of the psalm to Christ. Still, since the Davidic kings and the Messiah's rule occasionally merge into each other in the Old Testament literature, the messianic inferences here ought not to be missed (verses 7, 17; compare Isa. 11:1-5; chapters 60-62). This psalm describes a reign when God, the king, nature, all classes of society, and foreign nations all live together in harmony.
III. A Compassionate Reign (72:12-14).
This psalm belongs to Solomon in part, but to Christ more fully and clearly. Solomon was both the king and the king's son, and his pious father desired that the wisdom of God might be in him, that his reign might be a remembrance of the kingdom of the Messiah. It is the prayer of a father for his child; a dying blessing. The best we can ask of God for our children is, that God would give them wisdom and grace to know and to do their duty.
Psalm 72:1 "Give the king thy judgments, O God, and thy righteousness unto the king's son."
"Thy judgments": A prayer that the king would faithfully mediate God's justice on the nation (compare Deut. 17:18-20).
"The king's son": A preference primarily to Solomon, emphasizing his bond with the Davidic dynasty; but it also anticipates Messiah's reign as the culmination of the Davidic Covenant (compare 2 Sam. 7:12-13; Psalm 2:1-12).
Some noted scholars believe that this Psalm was written by Solomon. They also believe that the prayer was uttered by David. Either way the thoughts are the thoughts of David, perhaps conveyed successfully to his son. Solomon succeeded his father David as king. At one time just before David's death they were for all good purposes, both kings. David was king in name only and Solomon was acting king. In this we will see the physical son of David in Solomon, and the Son of David spiritually who is the Lord Jesus Christ. This helps us to understand fully the statement above (king's son). From the spiritual standpoint, we can see in this verse the fact that Jesus was acting King and yet his Father was King also. It did not diminish the power and rule of Jesus for the Father to have dominion. Look with me at the following Scriptures, which I believe explains how this is a little better than I can.
John 10:30 "I and [my] Father are one."
John 17:11 "And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we [are]."
1 Corinthians 8:6 "But to us [there is but] one God, the Father, of whom [are] all things, and we in him; and one Lord Jesus Christ, by whom [are] all things, and we by him."
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
David and Solomon were one in the fact that they were in agreement. This prayer was David asking God for the relationship he had with Him to be continued on in his son. Give your righteousness to my son O Lord.
Verses 2-17: This is a prophecy of the kingdom of Christ; many passages in it cannot be applied to the reign of Solomon. There were righteousness and peace at first in the administration of his government; but, before the end of his reign, there were troubles and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon at an end. Even the Jewish expositors understood it of the kingdom of the Messiah. Observe many great and precious promises are here made, which were to have full accomplishment only in the kingdom of Christ. As far as his kingdom is set up, discord and contentions cease, in families, churches, and nations. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so produces an abundance of peace. Holiness and love shall be lasting in Christ's kingdom. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself. And he shall, by the graces and comforts of his Spirit, come down like rain upon the mown grass. Not on that cut down, but that which is left growing, that it may spring up again. His gospel has been, and shall be, preached to all nations. Though he needs not the services of any, yet he must be served with the best. Those that have the wealth of this world, must serve Christ with it, do good with it. Prayer shall be made through him, or for his sake; whatever we ask of the Father, should be in his name. Praises shall be offered to him: we are under the highest obligations to him. Christ only shall be feared throughout all generations. To the end of time, and to eternity, his name shall be praised. All nations shall call HIM blessed.
Psalm 72:2 "He shall judge thy people with righteousness, and thy poor with judgment."
Or, "so shall he judge"; or, "that he may judge", as the Syriac and Arabic versions. Having the judgments and righteousness of God given him, he will be thereby qualified to judge the people of God. Such as are so, not by creation, but by special grace; his chosen and covenant people, the redeemed and purchased people of God. And who in the effectual calling appear to be so, and are made his willing people. These Christ judges, rules, and governs, protects and defends, in a righteous manner. He pleads their cause, vindicates their right, and avenges them on their enemies, as well as justifies them with his own righteousness.
"And thy poor with judgment": Justice and equity. Such who are literally poor, and are the Lord's poor, whom he has chosen, and makes rich in faith, and heirs of a kingdom. And with whom Christ, when here on earth, was chiefly concerned, and now is. And not with the great men and rulers of the earth. Or such who are poor in spirit, sensible of their spiritual poverty; that find themselves hungry and thirsty, and destitute of righteousness, and without money, or anything to procure either. Or, "thine afflicted ones"; such as are distressed in body or mind, with respect to things temporal or spiritual, oppressed by sin, Satan, and the world. These Christ regards, and administers justice to in his own time and way (see Isa. 11:4).
David felt that of all his sons, Solomon would do the best job. He felt that Solomon had been taught well by himself and Solomon's mother. We do know that Solomon's desire was to do a good job for God ruling the people. Look with me at some Scriptures that verify this.
2 Chronicles 1:9-12 "Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude." "Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, [that is so] great?" "And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honor, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:" "Wisdom and knowledge [is] granted unto thee; and I will give thee riches, and wealth, and honor, such as none of the kings have had that [have been] before thee, neither shall there any after thee have the like."
We know that Solomon started his reign with the blessings of God upon him. His wisdom was a gift from God.
Psalm 72:3 "The mountains shall bring peace to the people, and the little hills, by righteousness."
"Mountains ... peace": When the king rules with justice and compassion, the earth itself radiates well-being.
Solomon was a man of peace. No band of armies would come swarming over the hills and destroy anymore. There were outposts to secure the land, but the main reason there was no war was the king (Solomon), was a man of peace. Rulers from all of the known world greatly admired the wisdom of Solomon.
Psalm 72:4 "He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor."
The afflicted; the down-trodden; the needy. He would vindicate their cause against their oppressors. His reign would be one of impartial justice, under which the rights of the poor as well as of the rich would be respected (see the notes at Isa. 11:4). He shows why the sword is committed to Kings that is, to defend the innocent, and suppress the wicked.
"He shall save the children of the needy": Whose parents being needy, they are so too, in a spiritual sense, and in distressed circumstances. Such Christ saves from their sins; from the curses and condemnation of the law. And from the wrath to come, and out of the hands of all their enemies.
"And shall break in pieces the oppressor": Shall subdue, or destroy, those who live to oppress others (see the notes at Psalm 12:5).
Solomon was thoughtful of the needy, especially the widows and orphans who could not help themselves. David had been a warrior king, but Solomon would not allow the oppressors to get started. This reminds us that the rule of the Lord Jesus Christ, will be a rule of iron, but He will bring perfect peace because He is King of Peace. There will be no permanent peace, until the King of Peace sets up His reign on the earth.
Psalm 72:5 "They shall fear thee as long as the sun and moon endure, throughout all generations."
The King Messiah, the Judge of the poor, and the destroyer of the oppressor. Either the tyrants and oppressors themselves shall fear him, and such who have been aiding and assisting to them (see Rev. 11:11). Or rather the people of God, the poor of the people, and children of the needy, judged and saved by Christ. Who shall fear the Lord, both internally and externally, in the exercise of grace, and in the performance of religious worship. In all the parts of it, which are both included in the fear of the Lord. Of which there will be many instances, both among Jews and Gentiles, in the latter day (see Hosea 3:5); and this they shall do.
"As long as the sun and moon endure, throughout all generations": Or, "with the sun, and before the moon, generation of generations". That is, to the end of the world, until sun and moon shall be no more. So long will Christ have a seed to serve him (see Psalm 89:36).
Jesus' reign of peace upon the earth and in heaven is spoken of here. It is not Solomon intended here, but the Lord Jesus Christ.
1 Chronicles 16:25 "For great [is] the LORD, and greatly to be praised: he also [is] to be feared above all gods."
Psalm 72:6 "He shall come down like rain upon the mown grass: as showers [that] water the earth."
To wit, by the influences of his government upon his people. The administration of which shall be so gentle and easy, that it shall refresh and revive the hearts of his subjects, and render them a flourishing people. But this phrase much better agrees to Christ, who was yet to come, and who did come down from heaven, and brought or sent down from thence his refreshing and fertilizing doctrine. Often compared to rain, and the sweet and powerful influences of his Spirit. As this is true in all godly kings, so it is chiefly verified in Christ, who with his heavenly dew, makes his Church ever to flourish.
"Like rain upon the mown grass": Which it both refreshes and causes to grow and flourish, and therefore was very acceptable, especially in Canaan. Where rain was more scarce, and more necessary than in many other places, because of the scorching heat, and the natural dryness of the soil, and the want of rivers to overflow or water the land.
This again is speaking of the peaceful land when Jesus comes down and rules on the earth.
Psalm 72:7 "In his days shall the righteous flourish; and abundance of peace so long as the moon endureth."
"So long as the moon endureth": Primarily referring to the length of the Davidic dynasty, and possible also specifically to the messianic reign (2 Sam. 7:16; Psalm 89:3-4; 29, 36-37; Luke 1:30-33;). Jeremiah also makes the same kind of observation (compare Jer. 33:23-26).
Verses 8-11: The "river" is the Euphrates, the most significant river in the land God promised to Abraham and his descendants. (Gen. 15:18-21).
"Tarshish" probably refers to Tartessus in southwest Spain, Sheba" to modern Yemen in southwestern Arabia, and "Seba" to upper (southern), Egypt, which is now Sudan. The psalmist declares that the whole world belongs to God.
Psalm 72:8 "He shall have dominion also from sea to sea, and from the river unto the ends of the earth."
"The river": Israel's boundaries were to extend to the River Euphrates (compare Exodus 23:31; 1 Kings 4:21; Psalm 89:25).
When Solomon reigned, there were many of these things that happened in the physical realm, but this is really speaking prophetically of the reign of the Lord Jesus. Jesus, as King of kings and Lord of lords. Jesus Christ is the only one who will ever rule the whole earth.
Psalm 72:9 "They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust."
"In the wilderness": In solitary places. Even rude and barbarous people, who lived without order and government among themselves. Of which sort, great numbers submitted to Christ and received the gospel.
"Shall lick the dust": I.e. shall prostrate themselves to the ground, in token of reverence and subjection, as the custom of the Eastern people was (see Isa 49:23; Micah 7:17).
The dust of the earth was for the serpent's seed. We know that these wilderness dwellers had been furious fighters. When the King of Peace arrives on the scene, there will be total submission to Him by everyone, even the dwellers in the desert. This King is the Lord Jesus.
Psalm 72:10 "The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts."
"Tarshish ... Seba": Countries near and far which brought tribute to Solomon (compare 1 Kings 4:21; 10:1, 23-24; Isa. 60:4-7; Jer. 6:20). Tarshish is probably in Spain; Sheba, a kingdom in southern Arabia (modern Yemen); and Seba, a north African nation.
The mingling here again with what Solomon's reign was and what the reign of the everlasting David who is Christ our Lord is evident.
Perhaps David was looking prophetically to the time when his descendent Lord Jesus as King would reign, and all the world would worship and adore Him. We do know that the queen of Sheba brought gifts to Solomon, but this was not true of all the world. The isles bringing presents have to do with Jesus. Remember, Solomon is a type of Christ, in that his reign was a reign of peace.
Psalm 72:11 "Yea, all kings shall fall down before him: all nations shall serve him."
That is, his reign will be universal. The kings and people mentioned in the previous verses are only specimens of what will occur. "All" kings and "all" nations will do what these are represented as doing. They will submit to the Messiah; they will own him as their Lord. See notes at (Psalm 2:8; and compare Isa. 49:23).
"All nations shall serve him": Which will be in the latter day (see Isa. 2:2). The Jews say, that in the world to come, or the times of the Messiah, all the Gentiles shall be voluntary proselytes.
This is most assuredly speaking of the reign of the Lord Jesus Christ. The key word is (all).
Revelation 11:15 "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever."
Revelation 2:27 "And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father."
The reign of the Lord Jesus Christ as King of kings and Lord of lords shall be absolute. All people and all nations shall fall down before Him and worship Him.
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
These Scriptures leave absolutely no doubt who this is speaking of.
Psalm 72:12 "For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper."
Such as are not only in want, but are sensible of it. They see their need of Christ and his righteousness, and salvation by him, and cry to him for the same, under a sense of their misery and danger. These he delivers out of all their troubles, and out of the hands of all their enemies, and supplies all their need.
"The poor also": The poor in spirit; who acknowledge their spiritual poverty, and apply to him for the true riches. To these he gives gold tried in the fire, that they may be rich. He gives them grace here, and glory hereafter (see notes at Isa. 11:4).
"And him that hath no helper": That is in a helpless condition. Who can neither help himself, nor can any creature, angel or man, give him any help. But this being laid on Christ, and found in him, and is given to him, whereby he is delivered out of a miserable state into a very comfortable and happy one. And such humane, kind, and tender regard to the needy, poor, and helpless, in this great King spoken of, is what engages to a cheerful subjection to him, and worship and reverence of him. More of which is expressed in the following verses, as the reason of the great esteem he should be had in.
Psalm 72:13 "He shall spare the poor and needy, and shall save the souls of the needy."
He will have pity on; he will show mercy or favor to them.
"And shall save the souls of the needy": Will guard and defend them; and will be their protector and friend. His administration will have special respect to those who are commonly overlooked, and who are exposed to oppression and wrong.
We got into, in a previous lesson, how we must need and want God before He will save us. He will not force Himself upon us. The poor and the needy are more aware of their need for a Savior. Look in Jesus' own words what He came to the earth for.
Luke 4:18 "The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,"
Psalm 72:14 "He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight."
From all the secret and open designs and efforts of their enemies. "From deceit", and deceitfulness of sin and its lusts, so as that they shall not be finally hardened and destroyed by it. From the deceitfulness of the old serpent the devil, and all his cunning wiles and stratagems. And from false teachers, who lie in wait to deceive, and who would, if possible, deceive the very elect, but shall not. And from "violence"; from the violent and tyrannical power of sin, so as that it shall not have the dominion over them. From the rage and fury of the men of the world, which is overcome by him. And from Satan, the strong man armed, who is stronger than they. From him the devouring lion, who will not be able to snatch them out of Christ's hands.
"And precious shall their blood be in his sight": So that he either prevents the shedding of it, or, when shed, avenges it. And dear are such persons to him; and very acceptable is the sacrifice of their lives for his sake, who have the honor to suffer martyrdom for him (see Psalm 116:15).
The poor have always been the victim of deceit and violence. This is just saying that the Lord will be their champion and will free them from all of this. For some strange reason, the poor receive the Lord more readily than the wealthy and those highly educated. The common working people were the people who followed the Lord.
Psalm 72:15 "And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; [and] daily shall he be praised."
In his prolonged life, he will continue to receive the honorable gifts of the rich, and the prayers of his people shall be made for him, and their praises given to him. God will both prosper his life and make the people willing to obey him. He (i.e. Messiah), "shall live", shall live on, and reign on, in his everlasting kingdom.
"And men shall bring to him of "the gold of Sheba" (1 Kings 10:10; Ezek. 27:22). Giving him of their best and rarest, in grateful acknowledgment of his goodness and protection.
"Prayer also shall be made for him continually": His subjects shall offer prayer for him continually, as Christians do when they pray, "Thy kingdom come".
"And daily shall he be praised": Rather, all day long shall they praise him.
Jesus does live forevermore. He is Alpha and Omega the Beginning and the End. He is the Everlasting One. The Gold in all the world belongs to Jesus. Just as He commanded the coin to be in the fish's mouth to pay His taxes in the book of Matthew. We should pray continually. All prayer should be to the Father in the name of Jesus. Jesus told us in the following verse to pray in His name.
John 14:14 "If ye shall ask any thing in my name, I will do [it]."
We should never stop praising Jesus, for He has done marvelous things for us.
Psalm 72:16 "There shall be a handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and [they] of the city shall flourish like grass of the earth."
"A handful of corn": Which intimates the small beginnings of this kingdom; and therefore doth not agree to Solomon, whose kingdom was in a manner as large at the beginning of his reign as at the end. But it exactly agrees to Christ and his kingdom (Matt. 13:31-32).
"In the earth": Sown in the earth.
"Upon the top of the mountains": In the most barren grounds; and therefore, this was an evidence of extraordinary and prodigious fertility.
"Shake like Lebanon": it shall yield such abundance of corn, that the ears, being thick, and high, and full of corn, shall, when they are shaken with the wind under such a king will be plenty, both of fruit and also of the increase of mankind. And will make a noise not unlike that which the tops of the trees of Lebanon sometimes make upon the like occasion. Which expressions, as well as many others of the like nature in the prophets, being applied to Christ, are to be understood in a spiritual sense. Of the great and happy success of the preaching of the gospel.
"They of the city": The citizens of Jerusalem, which are here put for the subjects of this kingdom.
"Shall flourish like grass of the earth": Shall both increase in number, that there may be mouths to receive the meat provided, and enjoy great prosperity and happiness.
Perhaps this is saying, that from the few disciples that Jesus taught when He was with them here, the Christians as we know them today have grown. He spoke of the Word of God as being a seed planted. Some of the seed fell on good ground and produced as many as 100 from 1 seed. The city here is possibly speaking of the church. We do know that there are literally millions of believers today, perhaps even more.
Psalm 72:17 "His name shall endure for ever: his name shall be continued as long as the sun: and [men] shall be blessed in him: all nations shall call him blessed."
Margin, as in Hebrew, "Shall be forever;" that is, "He" shall endure forever.
"His name shall be continued as long as the sun": As long as that continues to shine. An expression designed to express perpetuity (see the notes at Psalm 72:5). The margin here is, "shall be as a son to continue his father's name forever." The Hebrew word, means "to sprout, or to put forth;" and hence, to "flourish." The idea is that of a tree which continues always to sprout, or put forth leaves, branches, blossoms; or, which never dies.
"And men shall be blessed in him" (see Gen. 12:3; 22:18). He will be a source of blessing to them, in the pardon of sin; in happiness; in peace; and in salvation.
"All nations shall call him blessed": Shall praise him; and shall speak of him as the source of their highest comforts, joys, and hopes (see Luke 19:38; Matt. 21:9; 23:39). They will pray to God for his continuance and know that God prospers them for his sake. The time will come when all the nations of the earth will honor and praise him.
This is definitely the Lord Jesus. His name has power to heal, the power to save, the power to deliver, and the power to resurrect us to everlasting life. He really is our all in all. As we have said so many times, His name is above all other names. There will be a time when all will know and praise His name.
Hebrews 8:11 "And they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest."
Verses 18-19: We are taught to bless God in Christ, for all he has done for us by him. David is earnest in prayer for the fulfilment of this prophecy and promise. It is sad to think how empty the earth is of the glory of God, how little service and honor he has from a world to which he is so bountiful. May we, like David, submit to Christ's authority, and partake of his righteousness and peace. May we bless him for the wonders of redeeming love. May we spend our days, and end our lives, praying for the spread of his gospel.
This beautiful benediction concludes the second book of Psalms (chapters 42-72), repeating major themes: God's name is worthy to be praised, and His glory should be multiplied to all nations (Exodus 15:11; 1 Chron. 29:10; Hab. 2:14).
Psalm 72:18 "Blessed [be] the LORD God, the God of Israel, who only doeth wondrous things."
The Messiah, who is truly and properly God, Jehovah, Lord of all, and the Lord our righteousness. To whom such a doxology or ascription of glory and blessing properly belongs, since all good things are from him, and by him.
"The God of Israel": That brought Israel out of Egypt. Went before them in the wilderness; redeemed and saved them, and bore and carried them all the days of old. And in whom all the true Israel of God are justified, and shall be saved with an everlasting salvation.
"Who only doeth wondrous things": In the creation of all things out of nothing. In the government of the world; and in the redemption and salvation of his people; which is a very marvelous thing. As that God should become man, suffer and die in the stead of men, and save them from sin and ruin; this wondrous thing Christ has done alone, and there was none with him.
The miracles that Jesus did and is doing are so numerous, if they were written down there would not be enough books in all the world to contain them. This is just a statement of praise and worship of the One too magnificent to be able to describe. We call Him by 98 names or more in the Scriptures, such as Creator, Mighty God, everlasting Father, and on and on.
Psalm 72:19 "And blessed [be] his glorious name for ever: and let the whole earth be filled [with] his glory; Amen, and Amen."
Every name of Christ is glorious in itself, and precious to his people; "like ointment poured forth", as his name Messiah, to which the allusion is (in SOS 1:3). His name Immanuel, God with us (Isa. 7:14). Jehovah our righteousness (Jer. 23:6). Jesus a Savior; as well as what belongs to his royal dignity, King of kings, and Lord of lords. A name above every name that is named in this world, or that to come.
"And let the whole earth be filled with his glory": As it will be, when his kingdom shall be from sea to sea, and from the river to the ends of the earth. When the little stone cut out without hands shall become a great mountain, and fill the whole earth. When the Gospel shall be spread all over the world; and the earth be filled with the knowledge of Christ. By means of it, as the waters cover the sea; and when all nations shall come and worship before him.
"Amen, and Amen": Which word added is expressive of the desires of the psalmist, that all that he had said might come to pass. And of his faith, that so it would be. And it is repeated to show the vehemence of his desires, and the strength of his faith.
This in a sense is saying, Come quickly Lord Jesus. Amen means, so be it. The most I can add to this is "Amen".
Psalm 72:20 "The prayers of David the son of Jesse are ended."
"Are ended": Asaph's psalms immediately follow after this (Psalms 73-83), though David did author some of the psalms included later in the collection (e.g., Psalms 86, 101, 103). This closes Book II (Psalms 42 to 72) of the Psalms.
We know this is the prayer and prophecy in prayer, of David. It could possibly have been written down by his son Solomon.
Psalm 72 Questions
A Psalm of Asaph.
Verses 1-28: This psalm illustrates the results of allowing one's faith in God to be buried under self-pity. The psalmist became depressed when he contrasted the seeming prosperity of the wicked with the difficulties of living a righteous life. (Beginning in verse 15), however, his attitude changes completely. He looks at life from the perspective of being under the control of a sovereign, holy God, and concludes that it is the wicked, not the righteous, who have blundered.
Title: "Asaph". Asaph was a Levite who led one of the temple choirs (1 Chron. 15:19; 25:1-2). His name is identified (with Psalms 73-83; also Psalm 50; see note on 50: Title). He either wrote these psalms, or his choir sang them, or later choirs in the tradition of Asaph sang them.
Verses 1-14: The psalmist was strongly tempted to envy the prosperity of the wicked; a common temptation, which has tried the graces of many saints. But he lays down the great principle by which he resolved to abide. It is the goodness of God. This is a truth which cannot be shaken. Good thoughts of God will fortify against Satan's temptations. The faith even of strong believers may be sorely shaken, and ready to fail. There are storms that will try the firmest anchors. Foolish and wicked people have sometimes a great share of outward prosperity. They seem to have the least share of the troubles of this life; and they seem to have the greatest share of its comforts. They live without the fear of God, yet they prosper, and get on in the world. Wicked men often spend their lives without much sickness, and end them without great pain; while many godly persons scarcely know what health is, and die with great sufferings. Often the wicked are not frightened, either by the remembrance of their sins, or the prospect of their misery, but they die without terror. We cannot judge men's state beyond death, by what passes at their death. He looked abroad, and saw many of God's people greatly at a loss. Because the wicked are so very daring, therefore his people return hither; they know not what to say to it, and the rather, because they drink deep of the bitter cup of affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith. From all this arose a strong temptation to cast off religion. But let us learn that the true course of sanctification consists in cleansing a man from all pollution both of soul and body. The heart is cleansed by the blood of Christ laid hold upon by faith. And by the begun works of the Lord's Spirit, manifested in the hearty resolution, purpose, and study of holiness. And a blameless course of life and actions, the hands are cleansed. It is not in vain to serve God and keep his ordinances.
Psalm 73:1 "Truly God [is] good to Israel, [even] to such as are of a clean heart."
The beginning is abrupt and sufficiently intimates that he had a great conflict within himself about this matter. And that many doubts and objections were raised in his mind concerning it. But at last he breaks forth like the sun out of a cloud, and having by God's grace silenced and conquered his scruples, he lays down this following conclusion.
"God is good to Israel": Though he may sometimes seem negligent of, and harsh and severe to his people, yet, if all things be considered, it is most certain. And another day will be made manifest, that God is really and superlatively good. I.e. most kind and bountiful, and a true friend to them. And that they are most happy in him, and have no reason to envy sinners their present and seeming felicity.
"To such as are of a clean heart": To all true Israelites, who love God with their whole heart, and serve him in spirit, and truth, and uprightness (see John 4:23; Rom. 2:28-29). So, this clause limits the former, and takes off a great part of the force of the objection. Even all that concerns the calamities which befell the profane or false-hearted Israelites, which were vastly the greatest number of those people.
When we get into this Psalm, the first thing we must note is that it is attributed to Asaph. Many noted scholars believe it to be written by David to Asaph, for him to sing. As we have concluded in many of the other studies; it is not that important to know who the penman is, just receive the message in it. You would get no argument from anyone on the fact that God has been overly good to the physical house of Israel. We have studied in our study on Exodus, how God forgave them over and over for their sins against Him. As we have said before, God is more interested in the condition of your heart, than He is in your actions. We are what our heart is.
Psalm 73:2 "But as for me, my feet were almost gone; my steps had well nigh slipped."
The psalmist had doubted God's goodness and righteousness, on account of the prosperity of the wicked. He feels now that his doubt had been a sin, and had almost caused him to give up his confidence and trust in the Almighty. He had almost slipped from the rock of faith into the abyss of skepticism.
We see in this, a confession of guilt. He had gotten so weak in the faith, that he had almost fallen. This usually comes just before victory. When you fight the good fight and get to the end of your ability to do any more, God takes over and you win.
Psalm 73:3 "For I was envious at the foolish, [when] I saw the prosperity of the wicked."
The atheists (as in Psalm 14:1), who deny the creation, as Arama. The wicked, as after explained, as all wicked men are, how wise whatsoever they may be in things natural and civil, yet in religious things, in things of a spiritual nature, they have no understanding. They are proud boasters, glory in themselves, and in their outward attainments, as the word here used signifies. The external happiness of these, their riches, health, and ease, were envied by the psalmist (see Psalm 37:1).
"When I saw the prosperity of the wicked": Or "the peace of the wicked"; with an evil eye. This was the occasion of his slip and fall, this was the temptation he was left unto for a while.
This is a problem that I greatly fear will come upon the prosperity teachers of our day. If we teach that all is peaches and cream after you receive the Lord, and that you will not be sick or have problems; then you look at the evil people around you and they are not having problems, it gets you confused. We might say, wait a minute, did you not teach that these were blessings for those who know and love God? Sometimes the wicked prosper greatly and are in great health in this world. You can easily see how that would confuse the new believer. Another problem a believer has is when they get sick, they begin to believe their soul is lost. My Bible says, in this life, you will have tribulation. It also says, tribulation comes to make you strong. We read in Timothy:
2 Timothy 2:12 "If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:"
Let me give one more Scripture along this line.
Romans 8:17 "And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with [him], that we may be also glorified together."
We must not covet, or be desirous of things the wicked have.
Psalm 73:4 "For [there are] no bands in their death: but their strength [is] firm."
"No bands in their death": The wicked seem to go through life in good health, and then die a painless death.
Truly there is no rejoicing in their death, because they do not inherit eternal life.
Psalm 73:5 "They [are] not in trouble [as other] men; neither are they plagued like [other] men."
Either of body or of mind, as the saints are, who through many tribulations enter the kingdom. Or are not in "labor", do not labor for food and raiment, or get their bread by the sweat of their brow, as poor men do. Nor are they weary, so Arama: "neither are they plagued like other men"; smitten of God, corrected, and chastised by him, as his children are. The rod of God is not upon them (Job 21:9).
Psalm 73:6 "Therefore pride compasseth them about as a chain; violence covereth them [as] a garment."
Which was the sin of the devils, and of our first parents, and of Sodom, and is the sin of antichrist. And which, of all sins, is most hateful to God. This arises from, at least is increased by, outward prosperity. Jeshurun waxed fat and kicked; pride and fullness of bread went together in Sodom. And, where it is predominant, it binds as a chain. Such who are under the power of it are slaves unto it, they are chained and fettered by it, and it possesses them wholly. It shows itself in the several members of their bodies, in their eyes and feet, their walk and gait. And in their conduct and behavior, and in the several actions of their lives, and is rightly called "the pride of life". Or rather they bind it about themselves as a chain. Fancying it to be an ornament to them, what sets them off, and makes them look great in the eyes of others. Whereas the reverse is what is of great price, and in high esteem with God and good men; namely, the ornament of a meek and quiet spirit.
"Violence covereth them as a garment. Wicked men that are prosperous and proud are generally oppressive to others; and are very often open in their acts of violence, which are as openly done and to be seen of all men, as the clothes upon their backs. And frequently the clothes they wear are got by plunder and oppression, so that they may properly be called garments of violence (see Isa. 59:6).
They have a false sense of security, because they are not having troubles. Statistics show that people come to the Lord when they are in trouble. They may be dressed in fine clothes, and live in a big house and drive a big shiny new car, but that does not mean that they are in right standing with God. In fact, it might mean the opposite. Christians, we are supposed to be a separated people. We are not to be like the world.
Psalm 73:7 "Their eyes stand out with fatness: they have more than heart could wish."
Their eyes, which gloat upon the luxuries around them, seem to stand out from their fat and bloated faces (compare Job 15:27; Psalm 17:10).
"They have more than heart could wish": That they themselves could have wished for heretofore, though not now. For what is it that a worldly covetous heart cannot and does not wish for? If it had all the world, it would not satisfy it.
Verses 8-9: Asaph is bothered by the profanity of the wicked as much as their pride and prosperity: they mock God ("speak wickedly"), and they mock Asaph for trusting God (2 Peter 2:18; Jude 16; Rev. 13:6).
Psalm 73:8 "They are corrupt, and speak wickedly [concerning] oppression: they speak loftily."
Or dissolved in pleasure. Or, they corrupt themselves.
"Speak wickedly concerning oppression": Wickedly boasting of their oppressions; either of what they have done, or of what they intend to do.
"They speak loftily": Arrogantly presuming upon their own strength, and despising both God and men.
Drug dealers in our day fit this description perfectly. The eyes described above, are speaking of eyes like a hog. The terrible thing many times is that having too much causes boredom and sometimes even grows into depression. They think they can buy their way out of anything, they have no respect for authority and even less for the oppressed people around them.
Psalm 73:9 "They set their mouth against the heavens, and their tongue walketh through the earth."
"Tongue walketh through the earth": The insolent speech of the wicked can be heard anywhere one goes.
This is even worse than the verses above. They were attacking men, now they are speaking out against God. They are full of blasphemies, and they spread this all over the places they go. These are people who are sold out to the devil. There is life and death in the power of the tongue. These evil people are speaking their own death into existence. This is a correct observation of the Psalmist.
Psalm 73:10 "Therefore his people return hither: and waters of a full [cup] are wrung out to them."
"Are wrung out to them": Those who associate with the wicked person "drink in" everything he declares (Compare Psalm 1).
We see that the believer comes to God with his needs. They look around them and see the worldly people prospering, and they are having to take the leavings. Christian, do not despair. All of the wonders in heaven are yours. There are blessings on this earth for us, but wonderful surroundings and blessings too numerous to imagine wait the faithful.
Mark 13:13 "And ye shall be hated of all [men] for my name's sake: but he that shall endure unto the end, the same shall be saved."
Notice the water was rung out. Even though the cup was full, it came to them through great tribulation. Don't get me wrong, there are blessings God gives to His children, here and now, but we should not expect them and base our relationship with Him on how blessed we are.
Ephesians 3:20 "Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,"
Psalm 73:11 "And they say, How doth God know? and is there knowledge in the most High?"
"Is there knowledge in the Most High?" The wicked insist on living as if God is not omniscient and does not know what happens on earth.
The answer to this is yes. Have you ever heard people say, that only the simple-minded worship God? They do not know who God is or what He knows. They do not even believe in God. This is speaking of atheists who do not believe in God's existence. They believe in evolution and the ultimate becoming theory of human existence.
Psalm 73:12 "Behold, these [are] the ungodly, who prosper in the world; they increase [in] riches."
Who say and do as before declared. Such as these must be without the knowledge of God, the fear, love, and worship of him. Who prosper in the world; in worldly and temporal things, in their bodies and outward estates, but not in their souls and spiritual things. "In this world", as the Targum is; all their prosperity is here. Their good things are in this life, their evil things will be in that to come. Though ungodly, they prosper in the world, and as long as they are in it. Or they are at peace and in case, and are quiet. They have nothing to disturb them, they are not in outward trouble, and their sins do not distress them, and they have no concern about another world.
"They increase in riches": This is the impression which the psalmist has received from the general course of human affairs in his day. It is closely allied to the view taken by Job (Job 21:7-15).
As far as God is concerned, there are two kinds of people in the world. There are those who believe in God, and those who do not believe in God. There is no in between. These evil people prosper in the world, because they will do anything to anyone to make a dollar.
They do not care whether it is damaging to someone else or not. They have no conscience. A Christian should never make a deal with this type person. The one who does not believe in God would not hesitate to lie, so that he could get the best end of a deal. You cannot trust them. Their riches are dirty. Ill-gotten gain will burn up, when Jesus judges them.
Psalm 73:13 "Verily I have cleansed my heart [in] vain, and washed my hands in innocency."
Because every good man cooperates with God's grace in cleansing it (compare 2 Cor. 6:1; 7:1).
"Washed my hands in innocency": I.e. kept my hands (the great instruments of action, and consequently the rest of the members of my body), innocent and pure from evil practices. I have washed my hands, not only ceremonially with water, wherewith hypocrites satisfy themselves, but also morally, or with the waters of God's grace and Spirit, innocency or purity.
This has jumped back to the believer speaking here. This is saying, if all the blessings go to the sinner, why have I come to God? Asaph is putting blessings on trial, as if the blessings are why he came to God. All I can say is, this is a dangerous attitude. God does not want us to become a believer because of the blessings we might receive in this earth. That is conditional salvation. God wants our heart to be stayed on Him, even if we face persecution for it. If you look at the disciples of Jesus, you will find that they were persecuted for their belief. Some of them like Stephen were martyred for the sake of the gospel. When we come to God, we better not have any "ifs" attached to it at all.
Psalm 73:14 "For all the day long have I been plagued, and chastened every morning."
"Smitten or scourged", as in (Psalm 73:5). That is, afflicted of God; which is no ways inconsistent with his love, nor with his covenant, nor with an interest in him, as a covenant God and Father (see Psalm 89:29).
"And chastened every morning": Not in wrath, but in love, and for good. Not with the chastisement of a cruel one, but of a loving and tender father. And therefore, not to be improved in such a manner, as if on this account there was nothing in religion. Whereas the daily notices the Lord takes of his people this way show his regard unto them, and care of them.
It seems his troubles began early in the morning and lasted all day. He should have read about Job in the Bible and taken advice from what Job did.
Verses 15-20: The psalmist having shown the progress of his temptation, shows how faith and grace prevailed. He kept up respect for God's people, and with that he restrained himself from speaking what he had thought amiss. It is a sign that we repent of the evil thoughts of the heart, if we suppress them. Nothing gives more offence to God's children, than to say it is vain to serve God; for there is nothing more contrary to their universal experience. He prayed to God to make this matter plain to him; and he understood the wretched end of wicked people; even in the height of their prosperity they were but ripening for ruin. The sanctuary must be the resort of a tempted soul. The righteous man's afflictions end in peace; therefore, he is happy. The wicked man's enjoyments end in destruction; therefore, he is miserable. The prosperity of the wicked is short and uncertain, slippery places. See what their prosperity is; it is but a vain show, it is only a corrupt imagination, not substance, but a mere shadow. It is as a dream, which may please us a little while we are slumbering, yet even then it disturbs our repose.
Verses 15-17: Asaph experienced a radical shift in his doubt when he returned to the presence of God. By "sanctuary", the psalmist probably has in mind the tabernacle, where God's presence rested in the midst of Israel (Exodus 25:8). And where His people approached Him in worship (Lev. Chapters 1-5). God's presence reminded Asaph that he did not, in fact, purify his heart in vain, for nearness to God surpasses anything else (73:25-28).
Psalm 73:15 "If I say, I will speak thus; behold, I should offend [against] the generation of thy children."
Or, if I had said when these feelings assailed me, and the lot of the ungodly man seemed to me much better than my own. If I had resolved to speak out all my thoughts, and let them be generally known, then should I have dealt treacherously with the generation of thy children. I should have deserted their cause. I should have hurt their feelings. I should have put a stumbling block in their way. Therefore, the psalmist implies, he said nothing, a reticence well worthy of imitation.
We could see from this that he should have kept this to himself. It was bad enough to think it, but to speak it aloud was a sin. If he kept it to himself, no one but God and he would have known about it. This would be a dangerous thing to talk to other believers about. This would anger God.
Psalm 73:16 "When I thought to know this, it [was] too painful for me;"
Literally, and I meditated, that I might understand this. A process of careful thought and consideration is implied, during which the psalmist tried hard to understand the method of God's government, and to explain to himself its seeming anomalies. But he says:
"It was too painful for me": He did not succeed; he was baffled and perplexed, and the whole effort was a pain and a grief to him.
It had actually gotten to be painful for him to see this.
Psalm 73:17 "Until I went into the sanctuary of God; [then] understood I their end."
"Sanctuary of God": As the psalmist worshiped God at the worship center, he began to understand God's perspective on the fate of the wicked. This is the turning point of the psalm.
When he turned his back to the world and studied the teachings of God, he realized the temporary situation with these worldly people. They better get all the blessings of this world they could in this life, because they would not be in heaven or have any blessings in the hereafter. The presence of God in the temple was so wonderful that all the things of this world faded in the background.
Psalm 73:18 "Surely thou didst set them in slippery places: thou castedst them down into destruction."
In which a man cannot stand long, and without danger. And the higher they are the more dangerous, being slippery, and such are places of honor and riches. The phrase denotes the uncertainty and instability of these things, and the danger men are in who are possessed of them of falling into destruction and misery. The Targum is, "thou didst set them in darkness." To be in slippery places, and in the dark, is very uncomfortable, unsafe, and dangerous indeed (see Psalm 35:6). And it may be observed, that all this honor, promotion, and riches, are of God. It is he that sets them in these places of honor and profit. And he that sets them up can pull them down, as he does. So it follows:
"Thou castedst them down into destruction": Into temporal destruction, by removing them from their high stations into a very low, mean, and contemptible state, as were Shebna and Nebuchadnezzar (Isa. 22:15). And into everlasting destruction, from whence there is no recovery (see Psalm 55:23).
Psalm 73:19 "How are they [brought] into desolation, as in a moment! they are utterly consumed with terrors."
Very suddenly, which is often the case of wicked men, who cry peace and safety, and sudden destruction comes upon them (see 1 Thess. 5:3). So as in a moment were the punishment of Sodom and Gomorrah, of Pharaoh and his host, and of Korah and his company (Lam. 4:6). The words are expressed with admiration, as wondering at the sudden and amazing turn of things.
"They are utterly consumed with terrors": Their destruction is not only sudden, but entire. It is like the breaking in pieces of a potter's vessel; a shard of which cannot be gathered up and used. Or like the casting of a millstone into the sea, which will never rise anymore. Such will be the destruction of antichrist (see Rev. 2:27). And this is done "with terrors"; either by terrible judgments inflicted on them from without; or with terrors inwardly seizing upon their minds and consciences. As, at the time of temporal calamities, or at death. However, at judgment when the awful sentence will be pronounced upon them (see Job 27:20).
Suddenly he has jumped over to the terrible fate that awaits the evil ones who have rejected Jesus. The truth is that death is terrifying to these people.
Revelation 20:15 "And whosoever was not found written in the book of life was cast into the lake of fire."
Psalm 73:20 "As a dream when [one] awaketh; [so], O Lord, when thou awakest, thou shalt despise their image."
"Despise their image": The wicked are like a bad dream which one forgets as soon as he awakens. Their well-being is fleeting.
This is saying that these evil people may seem to have it pretty good here on the earth, but there is coming a day of judgement.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
God knew all the time of their evil doings. He was just trying to give them time to repent.
Verses 21-28: God would not suffer his people to be tempted, if his grace were not sufficient, not only to save them from harm, but to make them gainers by it. This temptation, the working of envy and discontent, is very painful. In reflecting upon it, the psalmist owns it was his folly and ignorance thus to vex himself. If good men, at any time, through the surprise and strength of temptation, think, or speak, or act amiss, they will reflect upon it with sorrow and shame. We must ascribe our safety in temptation, and our victory, not to our own wisdom, but to the gracious presence of God with us, and Christ's intercession for us. All who commit themselves to God, shall be guided with the counsel both of his word and of his Spirit, the best counsellors here, and shall be received to his glory in another world. The believing hopes and prospects of which will reconcile us to all dark providences. And the psalmist was hereby quickened to cleave the closer to God. Heaven itself could not make us happy without the presence and love of our God. The world and all its glory vanishes. The body will fail by sickness, age, and death; when the flesh fails, the conduct, courage, and comfort fail. But Christ Jesus, our Lord, offers to be all in all to every poor sinner, who renounces all other portions and confidences. By sin we are all far from God, and if we go on in sin, will increase our condemnation. May we draw near, and keep near, to our God, by faith and prayer, and find it good to do so. Those that with an upright heart put their trust in God, shall never want matter for thanksgiving to him. Blessed Lord, who hast so graciously promised to become our portion in the next world, prevent us from choosing any other in this.
Psalm 73:21 "Thus my heart was grieved, and I was pricked in my reins."
Literally, and more expressively, "was soured." The meaning is, that his heart was grieved, pained, dissatisfied. His mind was embittered, and he was rendered unhappy, by the views which he cherished about God. As doubting the wisdom and justice of his dealings with people, and about people, as being envious at their prosperity.
"And I was pricked in my reins": The reins are often in the Scriptures represented as the seat of the thoughts or affections (see the notes at Psalm 7:9). The word rendered "pricked" means to sharpen, as a sword; and then, to pierce and penetrate as a sword does. The idea is, that these thoughts, so distressing and painful, seemed to be like a sharp sword penetrating to the seat of life.
It seems that when Asaph had time to really think over what God was doing, he was so sad in his heart, that he had questioned God. Asaph repented of the things he had said and even the thoughts he had in his heart.
Psalm 73:22 "So foolish [was] I, and ignorant: I was [as] a beast before thee."
"Beast before thee": The psalmist confesses his sin of evaluating life secularly and faithlessly.
This is the voice and words of a repentant soul. He was feeling little, and no more than an animal in understanding, when he took time to consider.
Verses 23-25: Asaph realizes that although he questioned God, God never questioned him. God took hold of his hand in the past, God is present with him now, and God will take him into a future glory (48:14; Isa. 58:11).
Psalm 73:23 "Nevertheless I [am] continually with thee: thou hast holden [me] by my right hand."
I.e. "nevertheless, I have not fallen away, but have kept always my hold upon thee;" and, on thy part;
"Thou hast holden me by my right hand": I.e. thou hast upheld me and prevented me from slipping (compare Psalm 18:35; 89:21; 119:117).
We see a man hanging on to his faith and apologizing for his actions. He is saying, thank you Lord that you did not give up on me, but led me through this shadow of despair that I was in.
Psalm 73:24 "Thou shalt guide me with thy counsel, and afterward receive me [to] glory."
The psalmist expresses full confidence in God's continual guidance through all life's dangers and difficulties, notwithstanding his own shortcomings and" foolishness." He then looks beyond this life, and exclaims,
"And afterward receive me to glory": "Walking with God," is followed by a reception with glory, or into glory; and compares with (Psalm 49:16).
He is now confident that God has forgiven him. He speaks the truth. Guiding with God's counsel is studying God's Word. He says, in your Word I am assured that you will receive me as one of yours in glory.
Verses 25-28: A resolve to stay "near ... God" strengthens the "heart" in difficult times. The apostle James expressed it this way: "Draw near to God, and He will draw near to you" James 4:8).
Psalm 73:25 "Whom have I in heaven [but thee]? and [there is] none upon earth [that] I desire beside thee."
Who is there in all the host of heaven on whom I can place any reliance, excepting thee? None of thy "holy ones," neither angel nor archangel, can afford me any support or sustenance, preserve or guide or save me, but THOU only (compare Job 5:1).
"And there is none upon earth that I desire beside thee": Much less can earth supply me with a substitute for God. On him my heart's affections are centered (compare Psalm 63:1).
Suddenly the world and all it has to offer is not important to him anymore. He now realizes that wealth and things are not the true treasure. God is the treasure. In heaven and on the earth, the only true worth is salvation through our Lord and Savior.
Psalm 73:26 "My flesh and my heart faileth: [but] God [is] the strength of my heart, and my portion for ever."
In myself, I confess I am a poor weak creature, and my body and spirit may fail and be ready to faint under such temptations and tribulations as these. And I know I shall shortly return to the dust, out of which I was taken. But though I have no strength in myself; I have it in God, my never-failing refuge, to whom I will trust whilst I live, and who will be my portion to eternity.
This flesh has no value, it is dust and to dust it shall return.
1 Corinthians 15:45 "And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit."
He is saying, I no longer want to be flesh man, I want to be born of the spirit of God.
John 3:6 "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."
We see from this that, the birth that really counts is our new birth in the Lord Jesus Christ.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
Psalm 73:27 "For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee."
"Perish ... thou hast destroyed": The psalmist concludes that those who abandon God and attempt to live an autonomous life based on self-chosen idols will eventually endure eternal death.
We said it before, those wicked who do not have their name written in the Lamb's book of life, will be doomed to the lake of fire. The sad thing about the sentence above is that, some who had claimed to be married to God, go a whoring and they go the way of those who never accepted Jesus as their Savior. These were never saved in the first place.
Psalm 73:28 "But [it is] good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works."
But whatsoever they do, I am abundantly satisfied that it is, as my duty, so my interest and happiness, to cleave unto thee. By faith, and love, and obedience, and diligent attendance upon all thine ordinances.
"I have put my trust in the Lord God": I depend upon him alone for all my comfort and felicity.
"That I may declare all thy works": From which I know I shall have this benefit, that I shall have many and great occasions to declare God's acts of mercy and kindness to me.
Notice, God did not draw near to him, he drew near to God. God had never moved away from him. He has decided to put his trust in God. He will now rest in God and stop worrying about what others have. Asaph has decided to work for God, and to let his work show to the world whose side he is on. In summary: Christians, stop comparing your walk with God with other's walk with God. God is God of individuals. He personalizes our salvation walk to fit us.
Psalm 73 Questions
Maschil of Asaph.
Psalm 74: Though the psalm contains no historical superscription, the content reveals that it was written when an enemy had invaded the temple (verse 3), and burned it (verse 7). The occasion certainly seems to be the destruction of Jerusalem by Nebuchadnezzar and the beginning of the Babylonian exile. The speaker in the psalm is the nation itself, making it a national lament psalm. There are two distinct parts to the psalm: First, the lament of the present destruction is stated (verses 1-11); then, introduced by the word “For†(verse 12), the hope of the psalmist is voiced (verses 12-23). His confidence is based on the Lord’s past interventions (verses 12-17), and issues in the psalmist’s current petition (verses 18-23).
Verses 1-23: This community lament expresses the agony of the people in the midst of the most excruciating of circumstances. It was bad enough that Israel’s enemies had destroyed the temple (compare 2 Kings chapter 25). But even worse, it seemed to the psalmist that God had abandoned them. In this prayer, he reminds God of His bond with Israel, His past supernatural deeds in the protection of Israel, and begs God to save His obedient nation now (compare Psalm 137 and Lamentations).
Title: “Asaphâ€. If this psalm reflects the destruction of the temple by Nebuchadnezzar (in 586 B.C.), Asaph would have been dead by then. Thus, this title may mean that this psalm was written by or sung by a later Asaph choir (see notes on Psalms 50, 73 and Title).
Verses 1-11: This psalm appears to describe the destruction of Jerusalem and the temple by the Chaldeans. The deplorable case of the people of God, at the time, is spread before the Lord and left with him. They plead the great things God had done for them. If the deliverance of Israel out of Egypt was encouragement to hope that he would not cast them off, much more reason have we to believe, that God will not cast off any whom Christ has redeemed with his own blood. Infidels and persecutors may silence faithful ministers, and shut up places of worship, and say they will destroy the people of God and their religion together. For a long time, they may prosper in these attempts, and God’s oppressed servants may see no prospect of deliverance. But there is a remnant of believers, the seed of a future harvest, and the despised church has survived those who once triumphed over her. When the power of enemies is most threatening, it is comfortable to flee to the power of God by earnest prayer.
Verses 1-8: “O God, why hast thou cast us off� Is a typical lament construction (13:1)? These difficult questions posed here are answered (in Psalm 75).
Psalm 74:1 “O God, why hast thou cast off for ever? doth thine anger smoke against the sheep of thy pasture?â€
This the church supposed because of the prevalence, oppression, and triumph of the enemy, because of the hardships and afflictions she labored under, and because of the hidings of the face of God from her, which unbelief interpreted of a casting off (see Psalm 77:7). When in reality, it was not so, only in appearance and according to a wrong judgment made of things. For God never did nor never will cast off, nor cast away, his people whom he foreknew (Rom. 11:1).
“Why doth thine anger smoke?†That is, why does it rise to such a degree, that all of us take notice of it, and ask, What meaneth the heat of this great anger? (Deut. 29:24; compare Psalm 74:20). Where the anger of the Lord and his jealousy are said to smoke against sinners.
“Against the sheep of thy pastureâ€: Against thy chosen people.
So many times, it appears that God has cast off the church and that He is not going to help. The sheep of thy pasture are the believers in Christ. The church seems to be going through one of those difficult times now. The faithful never give up, even when they are going through terrible problems. Their faith remains strong.
Psalm 74:2 “Remember thy congregation, thou hast purchased of old; the rod of thine inheritance, thou hast redeemed; this mount Zion, wherein thou hast dwelt.â€
“Rod of thine inheritanceâ€: The psalmist laments that even though God possessed Israel, He had not protected it.
The church (Zion), belongs to you God. Jesus shed His precious blood to purchase the souls of the people. This is His inheritance. What is happening? God, please do not forget us. The plan from the foundation of the earth was that Jesus would come to this earth as Savior and redeem His creation. Asaph is asking God, has He forgotten this?
Psalm 74:3 “Lift up thy feet unto the perpetual desolations; all the enemy hath done wickedly in the sanctuary.â€
“Lift up thy feetâ€: An anthropomorphism meaning to hurry to come to examine the rubble.
The evil ones are not out in the world in this lesson. They are in the church. They are there to destroy the very structure of the church.
Psalm 74:4 “Thine enemies roar in the midst of thy congregations; they set up their ensigns signs.â€
“Set up their ensigns for signsâ€: The ravagers had set up their military and pagan religious banners in God’s temple.
We know that the devil, like a roaring lion, is going to and fro seeking whom he may devour. This is saying the devil is on the pew with you at church. Signs of the times are everywhere. One of the signs is the Christian rock music in the church. Has the rock music joined the church, or has the church joined the rock music? Have we brought the world into the church? Have we turned our worship services into a time of entertainment? Would God examine our service and declare it holy? The wolf came in when the sheep were asleep. The signs of the enemy are everywhere.
Psalm 74:5 “ was famous according as he had lifted up axes upon the thick trees.â€
“Lifted up axesâ€: Like lumberjacks surrounded by trees, the enemy had furiously destroyed everything in sight in the temple of God.
The sad thing in our society today is that the axe is not used in building. It is used in tearing down. In the name of social progress, buildings are being burned and looted. Are you sure this is progress, when we spend our time tearing down what someone else has constructed?
Psalm 74:6 “But now they break down the carved work thereof at once with axes and hammers.â€
Formerly it was an honor to be employed in cutting down a tree for the building of the temple; but now so little regard was paid to it. That all its fine carved work, which Solomon made (1 Kings 6:18), was demolished at once in a rude and furious manner with axes and hammers. Which was done either by the Chaldeans in Nebuchadnezzar’s time, or by the Syrians in the times of Antiochus. Or by the Romans in the times of Vespasian. The first seems intended (see Jer. 46:22).
The beautiful carved work that took hundreds of hours to produce is being torn down and replaced with concrete. Is this progress, or a society with no respect for beauty? Our young people it seems, are tearing down the old establishment. In the Bible that is rebellion, not progress.
Psalm 74:7 “They have cast fire into thy sanctuary, they have defiled the dwelling place of thy name to the ground.â€
Or, “thy sanctuary into the fireâ€; which denotes the utter destruction of it by fire, which was done both by the Chaldean and Roman armies (see 2 Kings 25:9).
“They have defiled, by casting down the dwelling place of thy name to the ground, or “to the earth they have defiled the habitation of thy nameâ€. That is, to the last and lowest degree. This Antiochus did when he set up an idol in the temple, and Titus when he laid it level with the ground, not leaving one stone upon another, as our Lord predicted (Matt. 24:1). The aggravation of which was, that it was the place where the Lord had put his name. Where his name was called upon, and where was the symbol of his presence.
We know that many of God’s sanctuaries were destroyed by armies who conquered the land. There seems to be no end to this type of problem. Many churches today have been burned to the ground.
Psalm 74:8 “They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land.â€
“All the synagoguesâ€: God allowed only one sanctuary and during Josiah’s revival, the high places had been destroyed (compare 1 Kings chapters 22 and 23). This may be a reference to the several rooms of the temple, or to non-sacrificial religious sites throughout the land.
We see that the enemy of the church believes that the thing to do, is destroy their meeting place and thereby destroy their faith. They need to look at the history of the church. Throughout history, the growth of the church has been the greatest in time of persecution. When the Christians were forbidden access to the temple in Jerusalem, they scattered to the adjoining areas and started churches. Many of them met in people’s homes. The church grew greatly during this time of persecution.
Psalm 74:9 “We see not our signs: no more any prophet: neither among us any that knoweth how long.â€
“Our signsâ€: While hostile and pagan signs were everywhere, signs of true Jehovah worship, such as the altars for sacrifice, were missing.
It was not long after the crucifixion of Jesus, that the temple in Jerusalem was destroyed. Perhaps, this is speaking prophetically of this, but it could also, be speaking of now. This could be speaking of the famine of the Word of God that is being experienced now. It is very difficult to get people interested in true Bible study. The 34th chapter of Ezekiel, speaking prophetically of our time, speaks harshly of the shepherds. It speaks of the judgement of God which falls. There has begun again, to be a move in much of the world for small groups to meet in homes, or even out in open fields. Many church buildings have been sold and used for purposes other than church. We need an awakening to the Word of God today in our land. We must get into God’s Word and find out what the will of God is for our lives.
Psalm 74:10 “O God, how long shall the adversary reproach? Shall the enemy blaspheme thy name for ever?â€
The name of God, as in the next clause. The divine Persons and perfections, the purposes and providence of God, his people, ways, worship, truths, and ordinances.
“Shall the enemy blaspheme thy name for ever?†The “adversary†and “enemy†being in the singular number, may intend some particular one, as antichrist; who is emphatically and eminently “the enemy†of God. He opposing himself to, and exalting himself above, all that is called God. And the adversary of Christ, as his name shows; not only setting himself in his stead, but undermining him in all his offices. Changing his laws as a King, dishonoring his sacrifice and intercession as a priest, and doing injury to his word and ordinances as a Prophet. And who has a mouth speaking blasphemies against God, his name, and tabernacle, heaven, and they that dwell therein, angels and saints (Rev. 13:5). The enemy will reproach and blaspheme the name of Christ, by denying his deity, eternal Sonship, and distinct personality, and by speaking contemptuously of his righteousness, blood, and sacrifice. And they do despite unto the Spirit of grace, and speak evil of his person, and the operations of his grace on the souls of men. And such a day of rebuke and blasphemy is the present one. And these things give good men that observe them a great concern for the name of God, who are ready to fear there will be no end to these reproaches and blasphemies. But there will as the time is coming when the name of the Lord will be excellent in all the earth, and the Lord alone shall be exalted. But it is not known how long it will be until then.
Just as Asaph asks here, how long will this go on, we must ask too? The only chance for us is for the Word of God to sweep across our land and fill us with the knowledge of God. Our glass or cup is empty. We must let God fill our cup to overflowing with His Word and His Spirit and renew our faith in Him. The enemy cannot steal the Word of God that you have stored away in your heart. Please get yourself a King James version of the Bible and study it every day. The reason I believe in this Bible is because, it was the first Bible widely used by the common people. Some of the new versions of the Bible are connected with the new age movement. Be careful reading them.
Psalm 74:11 “Why withdrawest thou thy hand, even thy right hand? pluck out of thy bosom.â€
Why dost thou suspend or forbear the exercise of that power, which thou hast so oft put forth on the behalf of thy people?
“Pluck it out of thy bosomâ€: In which thou now seems to hide it, as idle persons use to do (Prov. 19:24; 26:15). Arouse thyself on the behalf of thy people.
The Right Hand of God is Jesus Christ. It may appear that Jesus has folded His arms and stopped helping us. This is not so. Jesus never walks away from any of us, we have walked away from Him. The seemingly inactivity of Jesus is because of our lack of time spent in prayer.
Verses 12-17: The church silences her own complaints. What God had done for his people, as their King of old, encouraged them to depend on him. It was the Lord’s doing, no one else could do it. This providence was food to faith and hope, to support and encourage in difficulties. The God of Israel is the God of nature. He that is faithful to his covenant about the day and the night, will never cast off those whom he has chosen. We have as much reason to expect affliction, as to expect night and winter. But we have no more reason to despair of the return of comfort, than to despair of day and summer. And in the world above we shall have no more changes.
Verses 12-15: These verses demonstrate God’s power over all things (105:41; Exodus 17:5-6; Joshua 2:10). Bodies of water represented threat and chaos to the Israelites. For God to break the “heads†of “the dragons†and “Leviathan†vividly demonstrated His power over all kinds of evil. Giving these creatures as food to “the people inhabiting the wildernessâ€.
Psalm 74:12 “For God my King of old, working salvation in the midst of the earth.â€
That is, the king, or ruler of his people. The people had acknowledged him as their king and ruler, and he had showed himself to be such. This is given as a reason why he should now interpose in their behalf. It is an argument, proper always to be urged, drawn from the faithfulness and unchangeableness of God.
“Working salvation in the midst of the earthâ€: Salvation for his people. The reference here particularly is to what he had done for his people in delivering them from bondage in Egypt, and conducting them to the Promised Land, as is stated in the following verses.
One of the good things about looking back to their faith of old is, the fact that God came through for them in their need. He did not fail them, and He will not fail us. Salvation is still offered to whosoever will. The falling off is on our part, not His.
Psalm 74:13 “Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters.â€
“Divide the seaâ€: Most likely a reference to God’s creation activity, rather than to the parting of the Red Sea (compare Gen. 1:6-8; Exodus 14:26-31).
“Dragonsâ€: This identifies whales, sharks, and other large sea creatures, including dinosaurs.
Now we see some remembrance of the deliverance by the Right Hand of God. The Red sea parted and delivered the Israelites, while the evil ones of Egypt were destroyed in this same sea. The dragons here are the warriors of Pharaoh.
Psalm 74:14 “Thou brakest the heads of leviathan in pieces, gavest him meat to the people inhabiting the wilderness.â€
On the meaning of the word “leviathan†(see the notes at Job 41:1). The word is used here as descriptive of sea monsters.
“And gavest him to be meatâ€: Gavest him for “food.â€
“To the people inhabiting the wildernessâ€: That is, the sea monsters were killed, and, being thrown on shore, were gathered for food. The “inhabitants of the wilderness†or the desert, may refer either to the wild and savage tribes of men that lived on the shores of the sea, and that subsisted mainly on fish, or it may refer to the wild animals of the desert that consumed such sea monsters as they were cast up on the shore. There is no allusion to the Israelites considered as passing through the desert, as if they had fed on these sea monsters. The essential idea is, that these monsters were put to death, or were so removed but of the way as to offer no obstruction to the passage of the Israelites through the sea. It was as if they had been killed. The image is entirely poetic, and there is no necessity for supposing that such a thing literally occurred.
The birds of the air ate the drowned bodies of the Egyptians killed in the Red sea. I do not believe the people ate the bodies. This must mean that they spoiled the riches of the bodies that washed up on the shore.
Psalm 74:15 “Thou didst cleave the fountain and the flood: thou driedst up mighty rivers.â€
“Cleave the fountain and the floodâ€: This may be a reference to the universal flood (compare Gen. 7:11), or it may describe creation (Gen. 1:6-8).
We know that when they stepped into the water with the Ark of the Covenant at the river Jordan, it parted like the Red sea. It seemed that the necessary thing to do to get the water to part, was to enter the edge with the Ark.
Joshua 3:13 “And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, the waters of Jordan shall be cut off the waters that come down from above; and they shall stand upon a heap.â€
Psalm 74:16 “The day thine, the night also thine: thou hast prepared the light and the sun.â€
Thou hast universal dominion. All things are under thy control. Thou hast power, therefore, to grant what we desire of thee.
“Thou hast prepared the light and the sunâ€: Seeing that God by his providence governs and disposes all things, he gathers that he will take care chiefly for his children. He who has made the sun, that greatest and noblest object of creation to the view of man, must have almighty power, and must be able to give what we need.
It was God that established an evening and a morning making up a day. Notice that the Light and the sun are two different things. Study Genesis to fully understand the difference. I will just say here that the Light of the world is Jesus Christ. He is the source of all Light. The sun is a fixture that we see light in.
Psalm 74:17 “Thou hast set all the borders of the earth: thou hast made summer and winter.â€
Thou hast set all the borders of the earth: thou hast fixed the bounds, both of the habitable world in general; so as the seas, though they do encompass and assault them, yet they shall never be able to remove them; and of all the countries and people upon earth, whom thou hast confined to such bounds as thou sees fit.
Thou hast made summer and winter â€" literally, as in the margin, “Summer and winter, thou hast made them.†That is, he has so made the earth that these various seasons will occur.
Verses 18-23: The psalmist begs that God would appear for the church against their enemies. The folly of such as revile his gospel and his servants will be plain to all. Let us call upon our God to enlighten the dark nations of the earth. And to rescue his people, that the poor and needy may praise his name. Blessed Savior, thou art the same yesterday, today, and for ever. Make thy people more than conquerors. Be thou, Lord, all in all to them in every situation and circumstances; for then thy poor and needy people will praise thy name.
Psalm 74:18 “Remember this, the enemy hath reproached, O LORD, and the foolish people have blasphemed thy name.â€
Though we deserve to be forgotten and destroyed, yet remember thyself, and do not suffer thine and our enemies to reproach and blaspheme the name of that great and glorious God. The Creator and sovereign Lord of the whole world, whom they ought always to reverence and adore.
“The foolish people have blasphemed thy nameâ€: Who, though they think themselves and are thought by others to be wise, yet in truth are fools. And herein show their stupendous folly, that they vilify and provoke that God whose powerful anger they can neither resist, nor escape, nor endure.
For us to know who the foolish are, we would first have to know who the wise are. The beginning of wisdom is the fear of God. We see then, that the foolish are those who do not fear God. Just before the return of the Lord, the evil will wax worse and worse. Using God’s name in vain has become a daily affair with many.
2 Timothy 3:13 “But evil men and seducers shall wax worse and worse, deceiving, and being deceived.â€
The third chapter of second Timothy is about the end time. The chapter begins by saying,
2 Timothy 3:1 “This know also, that in the last days perilous times shall come.â€
The description of this time continues in this chapter. Read it all. It is our time. The blaspheming of the name of God should tell us, if nothing else does.
Psalm 74:19 “O deliver not the soul of thy turtledove unto the multitude : forget not the congregation of thy poor for ever.â€
I.e. the life. Thou hast delivered thy people into captivity; do not deliver them to death, nor suffer their enemies utterly to destroy them.
“Of thy turtle-doveâ€: I.e. of thy church, which is fitly compared to a turtledove, because of the great resemblance of their dispositions and conditions. Being simple, and harmless, and meek, and faithful, and mournful. And exposed to manifold injuries, and unable to defend itself from them.
“Unto the multitude of the wickedâ€: Or, to the wild beast, as this word oft signifies. Or to the troop, to wit, of her enemies.
“Forget not the congregation of thy poor for everâ€: The church of God is a congregation of men gathered out of the world by effectual grace, and consists chiefly of such who are literally poor. And all of them are spiritually so, and are sensible of it. For the most part, they are a poor and “afflicted†people, as the word may be also rendered, which the church is made up of. And may seem by themselves and others to be forgotten of God, when under divine desertions, or under afflictions, and immediate help is not given. But they are not forgotten, and still less forever (see Isa. 49:14).
A turtledove is harmless. The church is to be as harmless as a dove. We must remember that the enemy cannot do anything to God’s people without God’s permission. Judgement begins at the house of God. Has God allowed this to happen, to wake us up?
Psalm 74:20 “Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty.â€
“The covenantâ€: The people had apostatized (compare Exodus 16:3-8). God, however, was still in an eternal covenant (the Abrahamic Covenant) with the nation (compare Gen. 17:1-8).
I cannot believe that Asaph is reminding God of His covenant with Abraham. It is not God that has forgotten the covenant. It is God’s people. That covenant had 2 sides to it. There were blessings, if the people obeyed God. There were curses, if they disobeyed God. It seems the whole world is almost dark today. The way to do away with darkness is turn on the Light. Christians, let your Light shine. Do away with the dark places.
Matthew 5:16 “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.â€
Psalm 74:21 “O let not the oppressed return ashamed: let the poor and needy praise thy name.â€
From the throne of grace, not having an answer of their prayer, but still continuing under the oppressions of their enemies.
“Let the poor and needy praise thy nameâ€: Let them have occasion for it, by the destruction of their enemies, and their deliverance from them, as they will have before long (see Rev. 19:1).
If we need God, cry out to Him. He never turns a deaf ear to His children. Before you call on Him, make sure He will not be ashamed to call you His child.
Psalm 74:22 “Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.â€
The church’s cause being the cause of God; and therefore, she desires that he would arise and exert himself, and take vengeance on his and her enemies. This is an interesting argument, and a forcible one.
“Remember how the foolish man reproacheth thee dailyâ€: This being so frequently repeated, as in (Psalm 74:10), shows how much the name and glory of God lay near her heart. The Targum is: “remember the reproach of thy people by a foolish king all the dayâ€? Perhaps the man of sin is meant, the king of the locusts, and angel of the bottomless pit.
There will come a time when this very thing will happen, but it will be during the wrath of God. How horrible to be left here to live through such a terrible time: Every judgement that comes upon the people of the earth at that time is followed by, and they repented not. God will plead His cause with fire and wormwood for water. This will not be a pleasant time at all. In fact, the Bible says this time of trouble is worse than has ever been known upon this earth. Please awake while there is yet time. Don’t wait until God has to plead His own case. Preachers, tell the people now, while there is still time to repent. Blow the warning on the trumpet. Don’t sit back, knowing this is about to happen and not warn the people. Pray on the porch of the church. Get them into the kingdom, if you have to go and drag them out of the fire by their feet. Awake! America, judgement is coming.
Psalm 74:23 “Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually.â€
Their roaring in the midst of the sanctuary and the congregation (Psalm 74:4). Their reproaching and blaspheming voice (Psalm 74:10).
“The tumult of those that rise up against thee increaseth continuallyâ€: Or “ascendsâ€; goes up to God, and is taken notice of by him. The cry of their sins, like that of Sodom and Gomorrah, and of the city of Nineveh (Gen. 18:20), was continually going up to God. Wherefore it might be hoped and expected that vengeance in a little time would come down (see Rev. 18:5). The Septuagint, and the versions that follow that, render it, “the pride of thoseâ€, etc. All these petitions are prayers of faith, and are, or will be, heard and answered. Upon which will follow thanksgivings, with which the next psalm begins.
See the signs. Know that the enemy is a fierce opponent. Be ready to fight the good fight. Prepare for the battle. Learn the Word of God, so that when you open your mouth the two edged sword will come flying out to divide the Word properly. There is tumult everywhere we look. Prepare for war. This is a holy war. Our weapon is the two-edged sword. This is the Word of God. Keep your powder dry. DO NOT WATER DOWN THE WORD OF GOD. Keep your weapon at your side. Put on the whole armor of God. Wear the knees of your garment out, by praying on your knees. Lay your life on the line for the army of God. We must not let the enemy win.
To the chief Musician, Altaschith, A Psalm Song of Asaph.
Psalm 75: The message of the psalm is summarized (in verse 7): “God is the judgeâ€. Consequently, the psalm may be outlined as follows: thanksgiving for God’s presence and work (verse 1), promise of God’s judgment (verses 2-5), explanation of God’s judgment (verses 6-8), and confidence in God’s judgment (verses 9-10).
Verses 1-10: In this psalm, the believing community asserts that, in spite of physical, moral, and societal turmoil, God never loses control of the universe. He gives stability to earthly life, and He will judge the wicked at the appropriate time. Structurally, the psalm revolves around 3 metaphors: pillars of the earth (verse 3); horns (verses 5-6, 11); and God’s cup of wrath (verse 8).
Title: “Altaschith†(see note on Psalm 57: Title).
Verses 1-5: We often pray for mercy, when in pursuit of it; and shall we only once or twice give thanks, when we obtain it? God shows that he is nigh to us in what we call upon him for. Public trusts are to be managed uprightly. This may well be applied to Christ and his government. Man’s sin threatened to destroy the whole creation; but Christ saved the world from utter ruin. Christ gives to us who believe wisdom, and bids us to be wise. To the proud, daring sinners He says, boast not of your power, persist not in contempt. All the present hopes and future happiness of the human race spring from the Son of God.
Psalm 75:1 “Unto thee, O God, do we give thanks, do we give thanks: for thy name is near thy wondrous works declare.â€
“Thy name is nearâ€: God’s name represents His presence. The history of God’s supernatural interventions on behalf of His people demonstrated that God was personally immanent. But Old Testament saints did not have the fullness from permanent, personal indwelling of the Holy Spirit (compare John 14:1, 16-17; 1 Cor. 3:16; 6:19).
This begins with praise, which is good for us to do as well. The repeating of the giving thanks could mean, in the morning and in the evening, we give thanks. One of the most beautiful statements in the letters to the churches in Revelation, is because the Light of the world is in each church. As I have said over and over, God never leaves His people. Praise God, from whom all blessings flow. It is so easy when our crisis is over to forget who brought us out of the crisis. When is the proper time to praise Him? All the time.
Psalm 75:2 “When I shall receive the congregation I will judge uprightly.â€
To wit, the whole congregation, or body of thy people. Meaning all the tribes; which are now distracted and disordered by a civil war, which is a great hindrance to the administration of justice. Or, when I shall receive or obtain the appointment of what God hath appointed and promised to me, the full and firm possession of the kingdom. Or, the time or place appointed by God for that work. Some make these and the following passages the words of God concerning his church or people. Which seems not probable; partly because he speaks of God in the third person, as one distinct from him that speaks these words (Psalm 75:7-8). And partly because it is evident that one and the same person speaks from hence to the end of the Psalm, and the ninth verse cannot be spoken by God.
“I will judge uprightlyâ€: I will not use my power tyrannically and wickedly, as Saul did, and as most other princes do. But holily and righteously, for the good of my people.
This I believe is saying when the believers stand before the throne of God, He will judge uprightly. We need not expect to be judged harshly, but righteously. The following is a promise Jesus made to all of His congregation.
John 14:3 “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, ye may be also.â€
Notice, in the next few verses, that the Lord blows the trumpet and calls us to that new home in heaven, if we are His children.
1 Thessalonians 4:14-17 “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.†“For this we say unto you by the word of the Lord, that we which are alive remain unto the coming of the Lord shall not prevent them which are asleep.†“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:†“Then we which are alive remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.â€
Psalm 75:3 “The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.â€
Here are the answers to the questions posed in Psalm 74; the Lord is in control, even when it seems that everything is falling to pieces. God is the great Judge-Ruler who will not permit wickedness, evil powers, or the arrogant to undermine the foundations of His kingdom.
“The earth and all inhabitants thereof are dissolved†is a metaphor for the adverse effects of evil. The Lord graciously upholds His creation, with “pillars†shoring up the moral order.
“I bear up the pillars of itâ€: In uncertain times, God stabilizes societies through His common grace.
All of this, in my opinion, is speaking of that great and terrible day of the Lord. Notice in the verse above, that the Lord took care of His own first and then the terrible wrath of God descends upon the earth. To dissolve is to do away with. We are told in another Scripture, that the earth will melt with fervent heat. The Lord is the only thing that is holding up “the pillars†of the earth today.
Psalm 75:4 “I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:â€
“Lift not up the hornâ€: The horn symbolized an animal’s or human’s strength and majesty (compare Deut. 33:17; Amos 6:13; Zech. 1:18-21). Lifting up the horn apparently described a stubborn animal who kept itself from entering a yoke by holding its head up as high as possible. The phrase thus symbolized insolence or rebellion.
A fool is someone who does not regard God. God put a conscience within each of us. We should regard that conscience and deal accordingly. The only real power (horn), is the power that comes from God. The richest most powerful man upon the earth, will stand before God with empty hands. All of that power and prestige they thought they had, will be left behind here on the earth. When you deal foolishly you are dealing as if there is no tomorrow. Shame on those who would be so foolish.
Psalm 75:5 “Lift not up your horn on high: speak a stiff neck.â€
In a proud, self-confident, arrogant manner.
“Speak not with a stiff neckâ€: With arrogance and pride; in a haughty, imperious manner. The word rendered “stiff†(literally “a neck of stiffnessâ€), means properly bold, impudent, wicked. And the idea is that of speaking as those do who are impudent, shameless, bold, licentious. Indicating confidence in themselves, and a reckless disregard of truth and of the rights of others. The Septuagint and the Vulgate render it, “And speak not unrighteousness against God.â€
Nebuchadnezzar found out the hard way, when he was bragging that he had built the kingdom by his power and for the honor of his majesty, that he had nothing to do with it. While the words were still in his mouth, there fell a voice from heaven saying: O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. The same hour was the thing fulfilled. Read this in the 4th chapter of Daniel. To be stiff-necked is to be full of pride. Pride goes before a fall. To be brazen and proud before man is bad enough, but to try to be proud and arrogant with God is the act of a fool. God is saying here, put your horn down, the only power you have is that I gave you.
Verses 6-10: No second causes will raise men to a higher position without the First Cause. It comes neither from the east, nor from the west, nor from the south. He mentions not the north; the same word that signifies the north, signifies the secret place; and from the secret of God’s counsel it does come. From God alone all must receive their doom. There are mixtures of mercy and grace in the cup of affliction, and mixtures of the curse, when it is put into the hands of the wicked. God’s people have their share in common calamities, but the dregs of the cup are for the wicked. The exaltation of the Son of David will be the subject of the saints’ everlasting praises. Then let sinners submit to the King of righteousness, and let believers rejoice in and obey him.
Psalm 75:6 “For promotion neither from the east, nor from the west, nor from the south.â€
There is a God, and a providence, and things happen not by chance. Though deliverance be hopeless from all points of the compass, yet God can work it for his people. And though judgment come neither from the rising or the setting of the sun, nor from the wilderness of mountains, yet come it will, for the Lord reigns. Men forget that all things are ordained in heaven. They see but the human force, and the carnal passion, but the unseen Lord is more real far more than these. He is at work behind and within the cloud. The foolish dream that he is not, but he is near even now, and on the way to bring in his hand that cup of spiced wine of vengeance. One draught of which shall stagger all his foes.
Psalm 75:7 “But God the judge: he putteth down one, and setteth up another.â€
All depends on him, not on the natural advantages of a country. Not on human strength, human skill, or human prowess. Whatever may be the natural resources of a country; whatever may be the enterprise, the numbers, or the valor of its inhabitants. Whatever alliances of peace or war they may form with other nations, yet success depends on God. He presides over all; he can give success when it is least expected. And he also can humble people when they have made the amplest preparations for success, and anticipate it in the most confident manner.
“He putteth down one, and setteth up anotherâ€: Literally, “This one he humbles, and this he exalts.†This is true alike of an individual or a nation. The word rendered “setteth up†is the same which is used in (Psalm 75:4-6), rendered “Lift up,†and “promotion.†The idea is, that in the matter of†lifting up,†or “promotion,†all depends on God. He is a sovereign, and he confers exaltation, whether of an individual or a nation, as he pleases.
There would not even be an east or a west, had not God ordained it. Those who believe that their success comes from themselves, have an awful lot to learn. We have absolutely nothing to do with the nationality we are. We have nothing to do with the family we are born into. We have absolutely nothing to do about the sun coming up in the morning or a flood coming. All of these things are out of our hands. All of these things are controlled by God. It is even God’s decision whether you will take your next breath or not. Haughty mankind, bow before your maker who ordains all things. Even kings are kings, because God had it done. The wise will be thankful. Kingdoms rise and fall because the Lord tells then to. We know by the prophecies in the Bible that God not only knows the future, but actually sets up whoever he wants to as ruler. God is in total control of his creation.
Psalm 75:8 “For in the hand of the LORD a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring out, drink .â€
“Cupâ€: The cup of wrath describes God’s judgment which He forces down the throats of the wicked (compare Job 21:20; Isa. 51:17; Jer. 25:15-29; Matt. 20:22; 26:39).
The wrath of God is pictured as a full cup of wine in several places in Scripture (60:3; Job 21:20; Isa. 63:6; Jer. 25:15; Rev. 14:10; 16:19). The wicked are forced to drink God’s wrath once He no longer waits for people to repent.
The cup in the hand of the LORD is full of the wrath of God. It is red with blood. God is standing waiting until just the right moment to pour this wrath upon the evil inhabitants of the earth. All of the plagues and woes are mixed up together in the cup. When He begins to pour them out, He will not stop until He has wrung the last drop out. Want to or not, the inhabitants of the earth will have to accept them (drink them).
Psalm 75:9 “But I will declare for ever; I will sing praises to the God of Jacob.â€
I, the author of the psalm. I will make known at all times the character of God, and will declare the truth respecting his works and ways. The particular mode as referred to here, was praise.
“I will sing praises to the God of Jacobâ€: The God whom Jacob worshipped. The God who proved himself to be his Friend, thus showing that he is the Friend of all that trust in him (see notes at Psalm 24:6).
This has jumped back from God speaking to man speaking. He is determined to praise God as long as he lives.
Psalm 75:10 “All the horns of the wicked also will I cut off; the horns of the righteous shall be exalted.â€
“Horns … cut offâ€: To cut off the horns of the wicked would be to humble them (compare verse 4).
This is speaking of the power being taken away from the wicked and being given to the righteous. As we have said over and over, horns denote power. God will cut off the power of the wicked. It is God who elevates the righteous. This is possibly speaking of the time when Jesus will set up his kingdom on this earth, and the Christians will rule with Him as His subordinates. When society has arrived at where God intended for it to be, the righteous shall rule with Jesus.
Revelation 5:9-10 “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;†“And hast made us unto our God kings and priests: and we shall reign on the earth.â€
To the chief Musician on Neginoth, A Psalm [or] Song of Asaph.
Psalm 76: Verses 3-9 indicate that the psalm was written on the occasion of a miraculous deliverance of Jerusalem (called "Salem" in verse 2), perhaps from Sennacherib (2 Kings 19:32-35). In any case, the psalm contains a narrative of the deliverance (verses 1-9), and a call to all peoples to submit to the Lord's sovereignty (verses 10-12).
Verses 1-12: This psalm teaches that God is willing to use His great power for His people. Some commentators, including the editors of the LXX, have suggested that this psalm was written to celebrate the destruction of Sennacherib's Assyrian army (in 701 B.C.), as well as the subsequent assassination of Sennacherib himself (verses 5-6; compare 2 Kings chapters 18 and 19; Isa. Chapters 36 and 37). The psalm also includes eschatological overtones (especially verses 8-12), when Jehovah will defeat His enemies and bring them into judgment.
III. God's Majesty to His People (76:10-12).
Title: "Asaph" (see notes on Psalms 50, 73, 74 and Title).
Verses 1-6: Happy people are those who have their land filled with the knowledge of God! Happy persons that have their hearts filled with that knowledge! It is the glory and happiness of a people to have God among them by his ordinances. Wherein the enemies of the church deal proudly, it will appear that God is above them. See the power of God's rebukes. With pleasure may Christians apply this to the advantages bestowed by the Redeemer.
Psalm 76:1 "In Judah [is] God known: his name [is] great in Israel."
God is to be known, and is made known, by his works of creation, and by his providences, and particularly by his judgments in the whole world, even among the Gentiles. And he was made known by his word and ordinances, his statutes and his judgments, among the Jews, to whom these were especially given. And he is made known by his Spirit, and in his Son in a spiritual and saving manner to such who are Jews inwardly, or the true circumcision. Moreover, this may be understood of Christ, God manifest in the flesh, and regard his appearance in human nature in the land of Judea. He was, according to prophecy, of the tribe of Judah as man, and was born in Bethlehem, a city in that tribe, where David was, and of the family of David, that formerly lived there. And he was made known by John the Baptist, who came preaching in the wilderness of Judea, and by his being baptized of him in Jordan. By his own ministry and miracles in that land, and by the preaching of his apostles in the several cities of it. He was known in person to many; and by the fame of his doctrine and miracles to more.
"His name is great in Israel": He himself is great, for his name is himself, being the great God, and possessed of all divine perfections. His offices and titles are great, he is a great Savior, a great High Priest, a great Prophet risen up in Israel. A great King, (add the great Shepherd of the sheep). His works which make him known are great, his works of creation and providence, in which he is jointly concerned with his Father. The mighty works he did on earth, and especially the great work of our redemption; and his Gospel, which is called his name (Acts 9:15). Brings glad tidings of great and good things; by means of which, and the wonderful things he did in the land of Israel. His fame was spread about in it, for he was sent only to the lost sheep of the house of Israel. Here his marvelous works were done, and his Gospel first preached, which afterwards went into all the earth.
Though the world may not know God, or even believe that He exists, Israel always knows. As we have said before, there is a physical Israel (the people who received the law of God). There is also a spiritual Israel (the people who received the grace of God). Both are Israel. Looking at this with physical eyes, we do know that even though they were divided at the time this was written, both Judah and Israel believed in God. They both had their ancestry in Abraham. The believers in Christ, also, have their spiritual ancestry in Abraham.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Whichever way that you want to look at Israel here, God is known by Israel.
Psalm 76:2 "In Salem also is his tabernacle, and his dwelling place in Zion."
This was the ancient name for Jerusalem, and is evidently so used here. It continued to be given to the town until the time of David, when it was called "Jerusalem." See the notes at (Isa. 1:1). The word properly means "peace," and is so rendered here by the Septuagint, "his place is in peace." There may have been an allusion here to that ancient signification of the name, as being more poetical, and as suggesting the fact that God had restored peace to the city and nation when invaded.
"Is his tabernacle": The tent, or sacred place where he is worshipped. Salem or Jerusalem was made the place of public worship, and the Ark moved there by David (2 Sam. 6:17).
"And his dwelling-place in Zion": That is, on Mount Zion. The portion of Jerusalem in which David built his own palace, and which he made the place of public worship. This remained so until the temple was built on Mount Moriah (see the notes at Psalm 2:6; compare Psalm 9:11; 48:12; 65:1).
Salem is the same as Jerusalem. The temple of God was built in Jerusalem. Salem means peace. So we know that it is peaceful in Salem. Zion spiritually means the church. We are looking at these lessons from the spiritual standpoint. So we believe that the Spirit of God in His church, His tabernacle at present, is with His believers.
Psalm 76:3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah."
"Brake ... arrows ... shield ... sword": God destroyed the enemy's weapons.
Jesus fought the battle with the devil on the cross, and He won the victory for us. This is just saying, that we do not need physical weapons for this war.
Isaiah 54:17 "No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD."
I love each time the Scripture says Selah. It tells us to pause and think on the things we have just read.
Psalm 76:4 "Thou [art] more glorious [and] excellent than the mountains of prey."
"Mountains of prey": Probably a poetic description of the attackers.
To have the Lord in all His glory within us and within the church is so much greater than anything we might bring home from a physical battle. We should want to win their soul, not their goods.
Psalm 76:5 "The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands."
The Assyrian army, its officers and generals, that came up against Jerusalem, with great resolution and courage, and with daring impiety and blasphemy against the God of heaven, as Rabshakeh and others. These were spoiled, and their armor and riches became a prey to those they thought to have made a prey of. So principalities and powers were spoiled by Christ upon the cross, and Satan, the strong man armed, has in the conversion of a sinner his armor taken from him, and his spoils divided by him that is stronger than he. And such as are stouthearted, and far from true righteousness, are stripped of their own, and made willing, in the day of Christ's power upon them.
"They have slept their sleep": The sleep of death, as did the Assyrians when smitten by the angel, which was done in the night, when probably they were fast asleep, and so never awoke more, as the Babylonians (Jer. 51:57).
"And none of the men of might have found their hands": None of the valiant soldiers in the Assyrian army could find their hands to fight their enemies, or defend themselves. As men in a deep sleep cannot find their hands to do anything, and are as if they had none, and still less in a dead sleep. The Targum is, "they were not able to lay hold on their armor with their hands." This was the case of them that were killed. And as for those that remained alive, they were struck with such a panic, that their hearts could not endure, nor their hands be strong when God thus dealt with them.
The stouthearted of this world are no match for the God of this whole universe. Possibly the slept their sleep means that they were killed. They could not even raise their hands up against God's people. This reminds me so much of the battle of Gideon, when the Lord sent nearly all the army of Israel home, and only 300 remained to fight thousands of their enemies. God helped Gideon and his army, and the thousands fled. To get the whole study on this, read the 7th chapter of Judges.
Psalm 76:6 "At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep."
At thy word; thy bidding; or, when God rebuked them for their attempt to attack the city. The idea is, that they were discomfited by a word spoken by God.
"Both the chariot and horse": The Septuagint renders this, "They who are mounted on horses." The word rendered "chariot" here may mean "riders, cavalry," as well as chariot (see notes at Isa. 21:7). Hence, there would be less incongruity in the Hebrew than in our translation, where it is said that the "chariots" have fallen into a deep sleep. The idea may be either that horsemen and horses had fallen into a deep slumber, or that the rumbling of the chariot-wheels had ceased, and that there was a profound silence, like a deep sleep.
I am sure it was a frightening thing for the Israelites to hear the rattle of many chariots coming. This Scripture says that God will cause a deep sleep to come on them, and they will not awake to battle. I find it quite interesting that God can cause even horses to sleep when He wants them to. God of Jacob is God of the covenant.
Verses 7-12: God's people are the meek of the earth, the quiet in the land, that suffer wrong, but do none. The righteous God seems to keep silence long, yet, sooner or later, he will make judgment to be heard. We live in an angry, provoking world; we often feel much, and are apt to fear more, from the wrath of man. What will not turn to his praise, shall not be suffered to break out. He can set bounds to the wrath of man, as he does to the raging sea; hitherto it shall come, and no further. Let all submit to God. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord. His name is glorious, and he is the proper object of our fear. He shall cut off the spirit of princes; he shall slip it off easily, as we slip off a flower from the stalk, or a bunch of grapes from the vine; so the word signifies. He can dispirit the most daring: since there is no contending with God, it is our wisdom, as it is our duty, to submit to him. Let us seek his favor as our portion, and commit all our concerns to him.
Psalm 76:7 Thou, [even] thou, [art] to be feared: and who may stand in thy sight when once thou art angry?
By his own people with reverence and godly fear, because of his greatness and goodness. And to be dreaded by his enemies; which seems to be the sense here, as appears by what follows.
"And who may stand in thy sight when once thou art angry?" Or "from the moment thou art angry". So the Targum, from the "time", and Jarchi, from the "hour". That is, as soon as ever his anger begins, when it is kindled but a little, and how much less when it burns in its full strength? There is no standing before his justice, and at his judgment seat, with boldness and confidence, and so as to succeed, or come off acquitted, without having on his righteousness. And much less is there any standing before his wrath and fury, when his hand takes hold on judgment to execute it (see Nahum 1:6).
When Satan comes against us, we just pray and use the name of Jesus to battle him. We have nothing to fear from the old devil, because Jesus gave us the authority to use His name against him. The sad thing is, there is nowhere to go and nothing you or anyone else can do, when God pours out His wrath. There is no one to stay the hand of God. We should not fear anything in this world, or anyone in this world, or even the devil himself. God is the only one we should fear.
Matthew 10:28 "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."
The only fear that is permissible is fear of God. That fear is wise to have.
Psalm 76:8 "Thou didst cause judgment to be heard from heaven; the earth feared, and was still,"
It seemed to come from heaven; it was manifestly from thee. The overthrow of these enemies of thy people was a manifest judgment from thee, and should be so regarded.
"The earth feared": The world itself seemed to hear the voice of God, and to stand in awe.
"And was still": It seemed to be profoundly attentive to what God said, and as if it reverently listened to his voice. It is not uncommon in the Scriptures to represent the earth, the hills, the mountains, the streams, the rivers, or the plains. As conscious of the presence of God; as either rejoicing or trembling at his voice. Compare (Psalms 65:12-13; 114:3-7; Hab. 3:8-11).
Judgement has fallen from heaven a few times, and when it does, it is terrible. We know when Moses came down the mountain and found the children of Israel committing sin with the golden calf, God killed literally thousands. We know also, that God judged Pharaoh and his false gods, and God killed all the first born in Egypt. We know also, that God judged 2 of Aaron's sons in the tabernacle, and God killed them both. The judgement of God is something that is to be greatly feared. There is nothing to do, but be still when His judgement is being carried out.
Psalms 46:10 "Be still, and know that I [am] God: I will be exalted among the heathen, I will be exalted in the earth."
Psalm 76:9 "When God arose to judgment, to save all the meek of the earth. Selah."
That is, when he came to overthrow and destroy the enemies of his people, as referred to in the former part of the psalm.
"To save all the meek of the earth": Of the land, to wit, the land of Judea. Or, to save his people when in affliction. The word "meek," which with us usually means those who are forbearing under injuries, means here the humble, the afflicted, the crushed, the oppressed.
It is time to be still when the God of all the earth arises to judge. We are told that the meek shall inherit the earth. God fights the battle for those who are depending upon Him. This possibly is speaking of those who have humbled themselves and received the Lord into their lives. The Lord loves those who have a humble heart, those who have repented and been saved.
Psalm 76:10 "Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain."
"Wrath of man shall praise thee": The railings against God and His people are turned into praise to God when God providentially brings the wicked down (compare Isa. 36:4-20; Acts 2:23; Rom. 8:28).
Even the most hostile acts against God's rule will bring Him "praise". The Lord arms Himself against the rebellious hostility of the human race.
Man is no match for God. Evil mankind, or the devil, is no match for God.
Romans 12:21 "Be not overcome of evil, but overcome evil with good."
The wrath of man stops abruptly when it comes into contact with the power of God. Pharaoh's magicians could turn their staffs into serpents the same as Moses, their staffs turned into serpents, but Moses serpent swallowed up the magicians' serpents.
Psalm 76:11 "Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared."
Not monastic vows, which the Papists would infer from these and such like words. Nor ceremonial ones, but spiritual sacrifices of praise and thanksgiving. Such as men sometimes make in times of distress, or when delivered (Psalm 66:13). And which when vowed ought to be paid (Eccl. 5:4). Not to creatures, angels, or saints, but to God, from whom the mercy desired must be expected, and from whence it comes (Psalm 50:14). These words are an address to such who were delivered from wrath, either of God or man.
"Let all that be round about him": Who surround the throne of his grace, gather together in his house to attend his word and ordinances, who are his servants, and constantly and faithfully adhere to him. Among whom he grants his presence, they are near to him, and he to them. It is a periphrasis of the assembly of the saints (see Psalm 89:7). The Targum is, "all ye that dwell round about his sanctuary." The allusion is to the situation of the camp of Israel, and the tabernacle in the wilderness (Num. 2:1; compare with Rev. 4:4).
"Bring presents unto him that ought to be feared": Whom, though they do not love, yet they see and feel that they have great reason to fear, and to seek his favor.
The best way in the world to be abundantly blessed of God, is to bring offerings and the things you have vowed to God into His temple. You should never promise to do something for God, unless you fully intend to carry out the work. It is the same with your money, you already owe God one tenth of everything you make, but really that is not enough. Gifts come above that 10%.
Psalm 76:12 "He shall cut off the spirit of princes: [he is] terrible to the kings of the earth."
"Cut off the spirit of princes": God shatters the attitude of proud governmental leaders who rebel against Him.
God is not impressed with the worldly fame of someone. You may be king in the country you live in, but to God you are just another of His creations. Worldly wealth and fame do not impress Him at all. All that any of us are is because He ordained it from heaven.
Psalm 76 Questions
To the chief Musician, to Jeduthun, A Psalm of Asaph.
Psalm 77: The psalm is the voice of an individual, but since he speaks on behalf of the nation, the psalm may best be called a national lament psalm. The six rhetorical questions (of verses 7-9), reveal that the psalm was written at a time when God had apparently withheld His compassion from His people, though no specific details are given. In any case, the remedy for the situation is the same for both nation and individual: remembrance of God's mighty deeds in the past. Therefore, after expressing his lament (verses 1-9), the psalmist recalls that human opposition could not withstand God's mighty deliverance at the time of the Exodus (verses 10-15); neither could natural powers stay His hand when He decided to act (verses 16-20). The latter verses are a poetic description of the reaction of nature when the Israelites crossed the Red Sea.
Verses 1-20: This psalm illustrates one cure for depression. The psalmist does not explain the cause of his despair, but he was definitely locked into gloom. When he thought about God, it only caused him to complain bitterly. But beginning in verse 10, the psalmist's mood starts to change because he commits himself to focusing on God's goodness and past acts of deliverance. His lament then changes into a hymn of praise.
III. The Illustrations of God's Past Blessings (77:16-20).
Title: "Jeduthun" (see note on Psalm 39: Title).
Verses 1-10: Days of trouble must be days of prayer; when God seems to have withdrawn from us, we must seek him till we find him. In the day of his trouble the psalmist did not seek for the diversion of business or amusement, but he sought God, and his favor and grace. Those that are under trouble of mind, must pray it away. He pondered upon the trouble; the methods that should have relieved him increased his grief. When he remembered God, it was only the Divine justice and wrath. His spirit was overwhelmed, and sank under the load. But let not the remembrance of the comforts we have lost, make us unthankful for those that are left. Particularly he called to remembrance the comforts with which he supported himself in former sorrows. Here is the language of a sorrowful, deserted soul, walking in darkness. A common case even among those that fear the Lord (Isa. 50:10). Nothing wounds and pierces like the thought of God's being angry. God's own people, in a cloudy and dark day, may be tempted to make wrong conclusions about their spiritual state, and that of God's kingdom in the world. But we must not give way to such fears. Let faith answer them from the Scripture. The troubled fountain will work itself clear again; and the recollection of former times of joyful experience often raises a hope, tending to relief. Doubts and fears proceed from the want and weakness of faith. Despondency and distrust under affliction, are too often the infirmities of believers. And, as such, are to be thought upon by us with sorrow and shame. When, unbelief is working in us, we must thus suppress its risings.
Verses 1-2: Even though the psalmist is confronted with distressing circumstances, his hand is "stretched out" to the Lord.
Psalm 77:1 "I cried unto God with my voice, [even] unto God with my voice; and he gave ear unto me."
Which is to be understood of prayer, and that vocal, and which is importunate and fervent, being made in distress (see Psalm 3:4). Or "my voice was unto God", "and I cried". It was directed to him, and expressed in a very loud and clamorous way.
"Even unto God with my voice": Or "my voice was unto God". Which is repeated to show that he prayed again and again, with great eagerness and earnestness, his case being a very afflicted one.
"And he gave ear unto me": His prayer was not without success; God is a God that hears and answers prayer, according to his promise (Psalm 50:15).
This begins with an earnest prayer to God. It possibly was repeated more than once, because of the statement, "even unto God". We know also that this was not a silent prayer, but a vocal prayer, because he says, with my voice. The best part of all is, He gave ear unto me. We may pray and pray, until we know God has heard our plea.
Psalm 77:2 "In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted."
"My sore ran in the night": Meaning my hand was stretched out. This was the posture for prayer. The psalmist prayed throughout the night.
All believers could take a lesson from this. In his trouble, he went to God for help. The world has no answers for our problems. Only God can help us. It seems that the tribulation he was going through was so terrible, that he did not even get rest from it at night. Perhaps he had a severe illness in his body. I would tend to believe the problem was a spiritual problem however. When you are sick to your soul, you can't sleep and your body hurts.
Psalm 77:3 "I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah."
Either the mercy, grace, and goodness of God, as Jarchi. How ungrateful he had been to him, how sadly he had requited him, how unthankful and unholy he was, notwithstanding so much kindness. And when he called this to mind it troubled him. He shows that we must patiently abide though God does not deliver us from our troubles at the first cry. Or when he remembered the grace and goodness of God to him in time past, and how it was with him now, that it was not with him as then. This gave him uneasiness, and set him praying and crying, that it might be with him as heretofore (Job 29:2). Or rather he remembered the greatness and majesty of God, his power and his justice, his purity and holiness, and himself as a worm, a poor weak creature, sinful dust and ashes, not able to stand before him. He considered him not as his father and friend, but as an angry Judge, incensed against him, and demanding satisfaction of him.
"I complained": Of sin and sorrow, of affliction and distress: or "I prayed", or "meditated". He thought on his case, and prayed over it, and poured out his complaint unto God, yet found no relief.
"And my spirit was overwhelmed": Covered with grief and sorrow, pressed down with affliction, ready to sink and faint under it.
It appears to me, that he feels he has done something that terribly displeased God. Even the thought of God made him grieve the more. He was aware that God's blessings were for those who had been obedient. Whatever is wrong, he feels that he has disobeyed God. He knows to disobey God, brings curses. His spirit was overwhelmed with grief. This looks like a man well on his way to repentance. He has admitted he was wrong and is crying out to God to have mercy on him. We truly must pause and think on this (Selah).
Psalm 77:4 "Thou holdest mine eyes waking: I am so troubled that I cannot speak."
"Holdest mine eyes waking": The psalmist was so upset that he could neither sleep nor talk rationally.
Perhaps his sorrow had extended to crying so much that words would not come to him. Sometimes sorrow and sobbing are so great that we cannot talk. Even if we could, we would not. This is true depth of sorrow. This is when there is no peace at all. He would not be able to sleep, because of his troubled heart.
Psalm 77:5 "I have considered the days of old, the years of ancient times."
Either the former part of his life, the various occurrences of it, how it had been with him in time past. What experience he had had of the divine goodness. So the Syriac version renders it, "I have considered my days of old". Or the preceding age, and what has happened in that, which his ancestors had acquainted him with. Or rather many ages past, from the days of Adam to the then present time. At least it may include the Israelites coming out of Egypt, their passage through the Red sea and wilderness, and the times of the judges, and what befell them in their days, and how they were delivered out of their troubles. As appears from the latter part of the psalm, and with which agrees the following clause.
"The years of ancient times": The records and remembrances of past ages. What is the testimony which the history of the world bears on this subject? Does it prove that God is worthy of confidence or not? Does it or does it not authorize and justify these painful thoughts which pass through the mind?
Perhaps he was looking back to better days. These better days, it seems, were not just his own, but those of his ancestors. Maybe some answer will come to him from looking back.
Psalm 77:6 "I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search."
"My song in the night": The remembrance of happier times only deepened his depression.
"Spirit made diligent search": His spirit continually meditated on possible solutions to his problems.
This appears to be saying that there were better times in the past. He even remembers a joyous time of singing in the night. He is talking to himself here. He is telling his broken heart to look back with him on better times. Then he says, the spirit within him is searching for better times to remember.
Psalm 77:7 "Will the Lord cast off for ever? and will he be favorable no more?"
This was the subject, and the substance, of his inquiry. Whether it was a fair and just conclusion that God would show no mercy or would never be gracious again. Evidently the thought passed through his mind that this seemed to be the character of God. That things looked as if this were so; that it was difficult, if not impossible, to understand the divine dealings otherwise. And he asks whether this was a fair conclusion. Whether he must be constrained to believe that this was so.
"And will he be favorable no more?" Will he no more show favor to people? Will he pardon and save no more of the race of mankind?
This is a question that many in our day are having to deal with. They are saying, we belonged to God, and then we got caught up in the desires of the flesh and sinned against God. Will God have us back? Certainly! He will not, until there is a truly repentant heart. To repent means to turn completely away from that old sinful life style. We must be a new creature in Christ. Old things (bad habits), must be buried and the new creature that arises must choose to obey God in all things.
Psalm 77:8 "Is his mercy clean gone for ever? doth [his] promise fail for evermore?"
The word rendered "clean gone" means to fail; to fail utterly. The idea is, can it be that the compassion of God has become exhausted? That no more mercy is to be shown to mankind. And that henceforth all is to be left to stern and severe justice? What would the world be if this were so? What must be the condition of mankind if mercy were no more to be shown to the race?
"Doth his promise fail for evermore?" Margin, as in Hebrew, "to generation and generation." The original Hebrew rendered "promise" means "word." And the question is, whether it can be that what God has spoken is to be found false. Can we no longer rely on what he has said? All the hopes of mankind depend on that, and if that should fail, all prospect of salvation in regard to our race must be at an end.
The answer is no.
1 Chronicles 16:34 "O give thanks unto the LORD; for [he is] good; for his mercy [endureth] for ever."
God has not, and will not, break a promise. We break the covenant that He made, when we deliberately sin. His promise, just like his mercy, endures forever. His promise to us is conditional. If we continue to disobey God, His promise will not be valid in our life.
Psalm 77:9 "Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah."
He has not, is it possible that he should? As the Targum; it is not. He cannot forget the purposes of his grace and mercy, nor the covenant and promises of it, nor people the objects of it. And much less can he for his grace and mercy itself, so agreeable to his nature, what he delights in, and which he has proclaimed in Christ.
"Hath he in anger shut up his tender mercies?" As a greedy man shuts up his hand, and will not communicate liberally? Or as the sea is shut up with doors, that its waters may not overflow? No, the mercies of God are not restrained, though unbelief says they are, at least asks if they are not (Isa. 63:15). But Faith says they flow freely through Christ, and the people of God are crowned with lovingkindness and tender mercies. God gives liberally, and upbraided not; and though he may hide his face in a little seeming wrath for a moment. Yet with great mercies will he gather, and with everlasting kindness will he have mercy.
God never forgets to be gracious. God honors His word. He will not bless us, unless our part of the covenant is kept. He would have to break His word, and He will not do that. These are ridiculous questions. God's anger will subside, if we will only repent. Certainly, pause and think on these things.
Verses 10-11: In times of despair is exactly when the anguished need most to "remember" the past "works of the LORD".
Psalm 77:10 "And I said, This [is] my infirmity: [but I will remember] the years of the right hand of the most High."
"Right hand of the most High": The psalmist began to remember the times when God used His right hand (power), to strengthen and protect him.
Finally, it seems he has begun to stop this pity party. He is in poor health, but now he remembers that the Right Hand of God is the Healer.
Verses 11-20: The remembrance of the works of God, will be a powerful remedy against distrust of his promise and goodness. For he is God, and changes not. God's way is in the sanctuary. We are sure that God is holy in all his works. God's ways are like the deep waters, which cannot be fathomed; like the way of a ship, which cannot be tracked. God brought Israel out of Egypt. This was typical of the great redemption to be wrought out in the fullness of time, both by price and power. If we have harbored doubtful thoughts, we should, without delay, turn our minds to meditate on God. Who spared not his own Son, but delivered him up for us all, that with him, he might freely give us all things.
Psalm 77:11 "I will remember the works of the LORD: surely I will remember thy wonders of old."
That is, I will call them to remembrance, or I will reflect on them. I will look to what God has "done," that I may learn his true character. That I may see what is the proper interpretation to be put on his doings in respect to the question whether he is righteous or not. Whether it is proper to put confidence in him or not. Or, in other words, I will examine those doings to see if I cannot find in them something to calm down my feelings. To remove my despondency; and to give me cheerful views of God.
"Surely I will remember thy wonders of old": Thy wonderful dealings with mankind; those acts which thou hast performed which are suited to excite amazement and wonder.
God, who parted the Red Sea and allowed the Israelites to cross, is surely able to help him in his need. Do not forget the miracles in the past, if you hope to get help now. Just to look back and remember all the wonderful works of the Lord brings courage and hope.
Psalm 77:12 "I will meditate also of all thy work, and talk of thy doings."
Or "works", which were many. He desired not to forget any of them, but remember the multitude of his tender mercies. And not only call them to mind, but dwell upon them in his meditations and contemplations, in order to gain some relief by them under his present circumstances.
"And talk of thy doings": For the good of others, and so for the glory of God. As well as to imprint them on his own mind, that they might not be forgotten by him. For all things that are talked of, and especially frequently, are better remembered (see Psalm 145:4). The Targum is, "I will meditate on all thy good works, and speak of the causes of thy wonders."
Now, instead of moaning about his problems, he will remember all the miracles God has done for him in the past and tell others of how great the works of God are.
Psalm 77:13 "Thy way, O God, [is] in the sanctuary: who [is so] great a God as [our] God?"
Or "in holiness"; that is, is holy. So the Syriac version, and to which the Targum agrees. "O God, how holy are thy ways" (see Psalm 145:17).
"In the sanctuary": The temple, the church of God, where he takes his walks, and manifests himself, and where the reasons of his providence, and dealing with his people, are opened and made known unto them (see Psalm 68:24).
"Who is so great a God as our God?" The Targum is, as the God of Israel; he is great in his persons, perfections, and works, and is greatly to be loved, feared, and praised.
God is Holy God. The sanctuary teaches of the holiness of God. The Israelites, more than any people of the world, know that there is no other god like their God. He defamed Pharaoh and all the false gods of Egypt, when He brought the Israelites out of Egypt with His mighty Hand.
Psalm 77:14 "Thou [art] the God that doest wonders: thou hast declared thy strength among the people."
In nature, providence, and grace. It seems chiefly to regard what was done for the Israelites in Egypt, and in the wilderness (see Psalm 78:12).
"Thou hast declared thy strength among the people": The nations of the world, who heard what the Lord did for Israel by his mighty power, and with an outstretched arm, as follows.
The ten plagues that came upon Egypt declare this very thing. The Israelites celebrated Passover every year to remind them of the night when God made a difference between them and the Egyptians. All the first-born of the Hebrew children lived and all the first-born of the Egyptians died. Egypt symbolizes the world. God always makes a difference between His children and the world.
Psalm 77:15 "Thou hast with [thine] arm redeemed thy people, the sons of Jacob and Joseph. Selah."
The people of Israel out of Egypt, which was typical of the redemption of the Lord's people by Christ, the arm and power of God.
"The sons of Jacob and Joseph": Joseph is particularly mentioned for honor's sake, and because he was the means of supporting Jacob and his family in Egypt. And had special faith in their deliverance from there. The Targum is, "the sons whom Jacob begot, and Joseph nourished."
This is speaking of the divine intervention of God, when He brought the children of Israel out of Egypt. All of the 12 tribes of Israel were brought out. Their entire families came out with them. Joseph had given instructions to bring His body out with them also. I believe that is why we see Joseph mentioned separately here. Pause and think on this.
Psalm 77:16 "The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled."
"Waters ... they were afraid": A dramatic picture of God's parting the waters of the Red Sea (compare verse 19; also Exodus 14:21-31; 15:1-19).
I believe this is speaking of the presence of God which travelled with these Israelites, leading the way. We know the Red Sea parted at the command of God, but the Jordan river opened at the sight of the Ark of the Covenant as well.
Psalm 77:17 "The clouds poured out water: the skies sent out a sound: thine arrows also went abroad."
"Thine arrows": A metaphor for lightning flashes.
Thundering, lightning, and rain come on the orders of God. Many times when God spoke the people mistook it for thunder.
Psalm 77:18 "The voice of thy thunder [was] in the heaven: the lightnings lightened the world: the earth trembled and shook."
Compare the notes at (Psalm 29:1-11). The word rendered "heaven" here means properly "a wheel," as of a chariot (Isa. 5:28; Ezek. 10:2, 10:6; 23:24; 26:10). Then it means a "whirlwind," as that which rolls along (Ezek. 10:13). Then it is used to denote chaff or stubble, as driven along before a whirlwind (Psalm 83:13; Isa. 17:13). It is never used to denote heaven. It means here, undoubtedly, the whirlwind; and the idea is, that in the raging's of the storm, or of the whirlwind, the voice of God was heard. The deep bellowing thunder, as if God spoke to people.
"The lightnings lightened the world": The whole earth seemed to be in a blaze.
"The earth trembled and shook" (see notes at Psalm 29:1-11).
Isaiah 29:6 "Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire."
All of the elements of the universe are at the command of Almighty God.
Psalm 77:19 "Thy way [is] in the sea, and thy path in the great waters, and thy footsteps are not known."
God is the ruler of every storm. The "great waters" will not overcome His people, for those waters are no obstacle to Him. He makes a pathway even in the storms (Psalms 18:16; 32:6; 144:7)
Psalm 77:20 "Thou leddest thy people like a flock by the hand of Moses and Aaron."
Either through the Red sea, according to R. Moses Hacohen, as Aben Ezra observes (see Isa. 63:11). Or rather, as he and Kimchi, through the wilderness, after they were led through the sea. The people of Israel are compared to a flock of sheep. The Lord is represented as the Shepherd of them, who took care of them, protected and preserved them from their enemies.
"By the hand of Moses and Aaron": The one was their civil and the other their ecclesiastical governor, and both under the Lord. And instruments of his, in guiding and conducting the people in all things needful for them. The Arabic version adds, "Allelujah"; from all this the psalmist concluded, though it is not mentioned, that as God had delivered his people of old out of their straits and difficulties. So he hoped and believed, that as he could, he would deliver him in his own time and way. And by this means his faith was relieved and strengthened.
The way of God is past mere mortal man finding out. Our desire should be to walk in the path that He has for us to walk, but to walk in the path He has for himself to walk is beyond mortal man. Pharaoh found this out, when he ordered his men to follow in the sea. Moses was symbolic of the great Deliverer, when he brought God's people out of Egypt (world). Jesus Christ is the Great Deliverer of all who believe.
Psalm 77 Questions
Maschil of Asaph.
Psalm 78: One of two historical psalms (see also 105), this psalm traces the history of God's mighty acts on behalf of Israel. The psalm begins with a call to learn from the nation's mistakes in the past (verses 1-11). Verse 7 especially expresses the main point of the psalm: "That they might set their hope in God, and not forget the works of God". Besides a general appeal, the psalmist cites the example of Ephraim (verses 9-11), the most important tribe from the time of Joshua to the accession of Saul (compare Judges 3:27; 7:24; 8:1-2; 10:9). Ephraim had failed in the day of battle, not because of a lack of weapons, but because of their forgetfulness of God's law and works. The special occasion is not given. The next 57 verses contain three cycles of God's wonders and the people's unbelief. The Lord wrought miracles at the time of the Exodus (verses 12-16), but the people refused to believe in His sufficiency in the desert (verses 17-22); the Lord provided miraculously for them in the desert (verses 23-31), but they still languished in unbelief (verses 32-42); the Lord destroyed their enemies and brought them into Canaan (verses 43-55), but they still turned against Him (verses 56-58). Because of these repeated acts of unbelief and faithlessness, God punished His people (verses 59-64). Finally, He rejected the house of Saul and instituted a man of His own choosing, David, of the line of Judah (verses 65-72). The moral of the psalm for Israel and for believers today is simple: forgetfulness of God's deeds and law is disobedience and leads only to defeat.
Verses 1-72: This didactic psalm was written to teach the children how gracious God had been in the past in spite of their ancestors' rebellion and ingratitude. If the children learn well the theological interpretation of their nation's history, hopefully they would "not be as their fathers" (verse 8). The psalmist especially focuses on the history of the Exodus.
Verses 1-8: These are called dark and deep sayings, because they are carefully to be looked into. The law of God was given with a particular charge to teach it diligently to their children, that the church may abide for ever. Also, that the providences of God, both in mercy and in judgment, might encourage them to conform to the will of God. The works of God much strengthen our resolution to keep his commandments. Hypocrisy is the high road to apostasy; those that do not set their hearts right, will not be steadfast with God. Many parents, by negligence and wickedness, become murderers of their children. But young persons, though they are bound to submit in all things lawful, must not obey sinful orders, or copy sinful examples.
Psalm 78:1 "Give ear, O my people, [to] my law: incline your ears to the words of my mouth."
By recounting the history of Israel within this psalm, Asaph hopes that the current generation would not repeat the sins of their predecessors.
This Psalm is to instruct all people who believe in God on how to please God. Even though the penman of this Psalm is probably Asaph, these instructions are from God. God, throughout all ages, has put the words into the mouth of those He would have to speak to His people for Him. This is saying, open that inner ear of your understanding to my law. Incline thine ear, means that they are leaning toward the message and want to hear what it is saying.
Psalm 78:2 "I will open my mouth in a parable: I will utter dark sayings of old:"
"Parable": The word is used here in the broader sense of a story with moral and spiritual applications.
"Dark sayings": Puzzling, ambiguous information. The lessons of history are not easily discerned correctly. For an infallible interpretation of history, there must be a prophet. The specific puzzle in Israel's history is the nation's rebellious spirit in spite of God's grace.
I have said over and over that the Bible, besides being actual happenings, is a parable itself. God did this to keep people from reading the Bible and believing with their mind. God wants us to believe, because we have faith, not because of facts.
Hebrews 11:1 "Now faith is the substance of things hoped for, the evidence of things not seen."
If you can see something with your natural eye, it takes no faith to believe. God is a Spirit. Since God was the author of the Bible, it is written from a spiritual standpoint. Natural man cannot understand what it is saying. Even the parables that Jesus told, had to be explained to Jesus' disciples. The Holy Spirit of God is our Teacher now. The Spirit reveals to the believers what the Bible is saying. These dark sayings, are just things that have not been revealed by the Light.
Psalm 78:3 "Which we have heard and known, and our fathers have told us."
Which have been communicated to us as certain truth.
"And our fathers have told us": That is, we have heard and known them by their telling us. Or, this is the means by which we have known them. They have come down to us by tradition from ancient times.
As to no other people in the world, God had given His law and His covenant to the Israelites. The main way of learning had been for the father to tell the children.
Psalm 78:4 "We will not hide [them] from their children, showing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done."
The children of the Jewish fathers, but faithfully publish and declare them, as Christ and his apostles did. Or the children of God and Christ, their spiritual seed and offspring.
"Showing to the generation to come": And so in all successive ages, by the ministration of the word, and the Spirit attending it (see Psalm 22:30).
"The praises of the Lord": What he has done in predestination, redemption, and effectual calling, which is to the praise of the glory of his grace (Eph. 1:6). And so all other truths of the Gospel, which are to the praise of Father, Son, and Spirit, and engage men to show it forth.
"And his strength": In Christ, the man of his right hand, made strong for himself, and in the redemption wrought out by him, as well as in the conversion of sinners by his mighty grace, and in the preservation of them by his power.
"And his wonderful works that he hath done": In providence and grace. The miracles wrought by Christ, which were the wonderful works given him to finish. As proofs of his deity and Messiahship, and are testified in the Gospel for the confirmation of it. And especially the wonders of redeeming love, and calling grace, which are peculiarly to be ascribed unto him as the works his hands have wrought. And the wonderful decrees of God he made in eternity concerning these things.
This is explaining how, from generation to generation, the message was handed down. We must always look at these Scriptures and see if there is a lesson for us in them. We see that not only then, but even now, we should instruct the children coming up in the ways of God. Now we are blessed to have Bibles, but we must teach our children how to study and get the most out of these teachings. Christians should be in the process of building Christian leaders of tomorrow. This is one of the purposes of these Bible studies. We should constantly tell of the wonders of God, to even the very small babies.
Psalm 78:5 "For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:"
So the law is called, being a testament of the divine will (Exodus 25:16). And the Scriptures, the writings of the Old Testament, which testify of Christ, his person, office, sufferings, and death (Isa. 8:20). And particularly the Gospel, which is the testimony of God, of our Lord Jesus Christ, and of his apostles (2 Tim. 1:8). Which bears witness to the love and grace of God in the salvation of men by Christ; to the dignity of Christ's person, to the fullness of his grace. This is established in the house of Jacob, as the Targum. In the church, which is the pillar and ground of truth, among the saints and people of God, to whom it is delivered, and by whom it will be kept, and with whom it will remain throughout all ages. For it is the everlasting Gospel:
"And appointed a law in Israel": The law given on Mount Sinai was peculiar to them, and so were the word and oracles, they were committed to them. And not only the writings of Moses, but the prophets, are called the law (John 10:34). But the Gospel seems to be here meant (see notes on Psalm 78:1). This was ordained before the world for our glory, and is put and placed in the hands and hearts of the faithful ministers of it, and is published among, and received by, the true Israel of God.
"Which he commanded our fathers that they should make them known to their children": That is, the testimony and the law, and the things contained in them. The Jewish fathers were frequently commanded to teach their children the law of Moses (Deut. 4:9). And it was their practice to instruct them in the knowledge of the Scriptures (2 Tim. 3:15). And it becomes Christian parents to bring up their children in the nurture and admonition of the Lord, by making known to them the principles of the Christian religion, and the truths of the Gospel (Eph. 6:4).
The name Jacob is used in the first part of this verse to show that a family went into Egypt (Jacob's), and a nation came out (Israel). Jacob is Israel. The testimony was of God miraculously delivering them out of Egypt. The law was given to them at mount Sinai on the way to the Promised Land. These were a separated people for God. One of the things that made them separate from all the other people, was the fact that God had given His law to them. The very oracles of God were given to this people that God had chosen for His own. They were to live by God's law themselves and teach God's law to their children and grandchildren.
Psalm 78:6 "That the generation to come might know [them, even] the children [which] should be born; [who] should arise and declare [them] to their children:"
That people in future times might enjoy the benefit of them as their fathers had done, and that they should then send them forward to those who were to succeed them.
"Who should arise and declare them to their children": Who, as they appeared on the stage of life, should receive the trust, and send it onward to future ages. Thus the world makes progress; thus one age starts where the previous one left off. Thus it enters on its own career with the advantage of all the toils, the sacrifices, the happy thoughts, the inventions of all past times. It is designed that the world shall thus grow wiser and better as it advances; and that future generations shall be enriched with all that was worth preserving in the experience of the past (see notes at Psalm 71:18).
They were not to live like the rest of the world. They were to live a life separated to God. The Word of God is fresh and new every day and should be taught to every generation. The Bible is like a road map to lead us through life victoriously. Without following the teachings in the Bible, we will be a failure of life. When we study the Word of God and live by the teachings in it, we are victorious and have eternal life at the end of this life to look forward to.
Psalm 78:7 "That they might set their hope in God, and not forget the works of God, but keep his commandments:"
That by the consideration of God's gracious promises, and wonderful works wrought by God for his people, they might be encouraged to trust in him.
"And not forget the works of God": Which the Gospel declares. Not only the miracles of Christ recorded by the evangelists, but the works of grace, redemption, and salvation. The remembrance of which is kept up by the ministry of the word, and the administration of ordinances.
"But keep his commandments": The commandments of Christ, and which are peculiar to the Gospel dispensation. And are to be kept in faith, from a principle of love, through the grace and strength of Christ, and to the glory of God by him (see John 14:15).
The world without God, has no hope. Those who live by the instructions in the Bible and believe in Jesus, have hope of the resurrection.
Romans 10:17 "So then faith [cometh] by hearing, and hearing by the word of God."
Romans 10:9-10 tell us what we must do to be saved. The very first statement is believe.
Psalm 78:8 "And might not be as their fathers, a stubborn and rebellious generation; a generation [that] set not their heart aright, and whose spirit was not steadfast with God."
This chiefly respects the Jews in Christ's time. Though it also is an admonition to them in succeeding ages, and especially in the latter day, when they shall be instructed, called, and converted. And even to us, to whom the Gospel is preached, on whom the ends of the world are come. Not to be disobedient, as the Jewish fathers were, and to take care we do not fall after the same example of unbelief. This opens the whole scope and general design of the psalm (see 1 Cor. 10:6).
"A stubborn and rebellions generation": As the generation in the wilderness was (Deut. 9:6). And so were their posterity in Christ's time (Matt. 12:34).
"A generation that set not their heart aright": To seek the Lord, serve and obey him. Their hearts were removed far from him, and they were hypocritical in their prayers to him, and service of him.
"And whose spirit was not steadfast with God": Did not continue in the faith of God, in the true religion, but departed and apostatized from him (see Psalm 78:37). Apostasy is generally the fruit and effect of hypocrisy; all the following facts support the character which is here given of them.
This is speaking of the murmuring generation that turned against the teachings of God over and over. They were stubborn and rebellious. God forgave them over and over and gave them another chance. Some of them finally had so little faith in God, that God let them wander in the wilderness 40 years, until that generation died off. That generation played the spiritual harlot. They did not place their trust and hope in God.
Verses 9-39: Sin dispirits men, and takes away the heart. Forgetfulness of God's works is the cause of disobedience to his laws. This narrative relates a struggle between God's goodness and man's badness. The Lord hears all our murmurings and distrusts, and is much displeased. Those that will not believe the power of God's mercy, shall feel the fire of his indignation. Those cannot be said to trust in God's salvation as their happiness at last, who cannot trust his providence in the way to it. To all that by faith and prayer, ask, seek, and knock, these doors of heaven shall at any time be opened. And our distrust of God is a great aggravation of our sins. He expressed his resentment of their provocation; not in denying what they sinfully lusted after, but in granting it to them. Lust is contented with nothing. Those that indulge their lust, will never be estranged from it. Those hearts are hard indeed, that will neither be melted by the mercies of the Lord, nor broken by his judgments. Those that sin still, must expect to be in trouble still. And the reason why we live with so little comfort, and to so little purpose, is, because we do not live by faith. Under these rebukes they professed repentance, but they were not sincere, for they were not constant. In Israel's history, we have a picture of our own hearts and lives. God's patience, and warnings, and mercies, embolden them to harden their hearts against his word. And the history of kingdoms is much the same. Judgments and mercies have been little attended to, until the measure of their sins has been full. And higher advantages have not kept churches from declining from the commandments of God. Even true believers recollect, that for many a year they abused the kindness of Providence. When they come to heaven, how will they admire the Lord's patience and mercy in bringing them to his kingdom!
Psalm 78:9 "The children of Ephraim, [being] armed, [and] carrying bows, turned back in the day of battle."
"Children of Ephraim": The act of treachery or apostasy of this largest of the northern tribes is not specifically identified in Israel's history.
They were actually to lead the battle and they fled. I have said so many times that we must see a message in this for us. Christians, we are God's army. We have the most powerful weapon known to man, the Bible. Are we going to stand and fight for God, or are we going to retreat in fear? The world is headed for total destruction. Are we trying to pull as many as we can from the fires of hell? Why aren't we? Are we going to be like Ephraim above? Will you run, when the trials get seemingly too big to handle, or will you stand up for Jesus? The battle is all the same, it is just different circumstances.
Psalm 78:10 "They kept not the covenant of God, and refused to walk in his law;"
Their cowardice was the effect of their unbelief and disobedience.
"And refused to walk in his law": Their disobedience was accompanied with obstinacy and contempt of God's laws.
These covenant people were God's people, as long as they kept His law. The covenant was conditional. They must live separate from the world. They were not to intermarry, or worship false gods. They turned away from God and wanted to be like all the countries around them. They insisted on having an earthly king, when God wanted to be their only King. They broke His law, as if it were nothing at all. They promised to keep the law of God, but they soon forgot and lived just as all the other people around them in idolatry. Christians, God has separated us out to be His people. We must live exactly the way it pleases Him for us to live. We must not compromise with the world. He has taken us out of the world, don't go back into the world. Christians are in this world, but we should not be of this world.
Psalm 78:11 "And forgat his works, and his wonders that he had showed them."
The works which he had performed in behalf of the nation. These works are referred to in the verses following.
"And his wonders that he had showed them": The wonderful works in Egypt, at the Red Sea, and in the wilderness; the miracles which he had performed on behalf of the nation.
Each time a crisis came, they started complaining, instead of depending on God. They soon forgot the Red sea parting and the bondage they had been delivered from in Egypt. It was as if they were saying, what have you done for me today?
Psalm 78:12 "Marvelous things did he in the sight of their fathers, in the land of Egypt, [in] the field of Zoan."
"In the field of Zoan": That is, in the territory of Zoan, which was an ancient city of Egypt (Num. 13:22). The metropolis of the land where Pharaoh kept his court; hence we read of the princes of Zoan (Isa. 19:11). It is the same with Tanis, and so it is called here in the Septuagint and Vulgate Latin versions. And also in the Targum; it is said to have been two miles from Heliopolis, and one from Memphis. And at this day these three cities are become one, which is fifteen miles in compass, and goes by the name of Alcair. In this great city, the metropolis of the nation, before Pharaoh and all his court, were the above wonders done.
God delivered them out of Egypt with his mighty Hand. He brought 10 plagues on the Pharaoh and the Egyptians, and finally the Pharaoh let them leave. The Pharaoh was so upset about the last plague (the death of the first-born), that he actually insisted on them leaving Egypt. The field of Zoan is another way of saying Egypt.
Psalm 78:13 "He divided the sea, and caused them to pass through; and he made the waters to stand as a heap."
"Waters to stand as a heap": The parting of the Red Sea at the beginning of the Exodus, which allowed Israel to escape from the Egyptian armies, was always considered by the Old Testament saints to be the most spectacular miracle of their history (compare Exodus chapter 14).
We can see from the following Scripture the exact detail of how this came about.
Exodus 14:21-22 "And Moses stretched out his hand over the sea; and the LORD caused the sea to go [back] by a strong east wind all that night, and made the sea dry [land], and the waters were divided." "And the children of Israel went into the midst of the sea upon the dry [ground]: and the waters [were] a wall unto them on their right hand, and on their left."
Psalm 78:14 "'In the daytime also he led them with a cloud, and all the night with a light of fire."
Which was in the form of a pillar, and went before them. And the Lord in it, and directed their way, and protected them from heat (see Exodus 13:21; Neh. 9:12). This was typical of Christ, who is a shadow and security from the heat of a fiery law, the flaming sword of justice, and the wrath of God, which is poured forth like fire. The fiery darts of Satan, and from hurt by any enemy whatever (see Isa. 4:5). And who leads his people through the wilderness of this world by his Spirit, and by his word, and his own example. And who is the best and safest guide to follow.
"And all the night with a light of fire": Which also was in the form of a pillar, and went before them, and gave light in the night. And the Lord was in it; and this also was typical of Christ, who is the light of his people amidst all their darkness in this world.
This was the presence of God that went before them. When it stopped and stood over the camp, they were to camp until the fire or cloud moved again.
Psalm 78:15 "He clave the rocks in the wilderness, and gave [them] drink as [out of] the great depths."
"Clave the rocks": Twice in the wilderness, when Israel desperately needed a great water supply, God brought water out of rocks (compare Exodus 17:6; Num. 20:11).
Exodus 17:6 "Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel."
This Rock is the Lord Jesus Christ. This is water from God. Jesus told the woman at the well, if she drank of the water He gave her, she would never thirst again. This miraculous water is from God.
Psalm 78:16 "He brought streams also out of the rock, and caused waters to run down like rivers."
Which is expressed in the singular number as also in (Psalm 78:20). Because the children of Israel were not come to Kadesh, and the second rock was not smitten when they lusted after flesh, and murmured against God, and tempted him, as is after related.
"And caused waters to run down like rivers": From the descent of the rock, which followed them all the way in the wilderness. This was a most marvelous thing, that water should flow from a flinty rock upon striking it, from whence fire rather than water might have been expected. And that it should flow in such great abundance, and that from a rock in a wilderness.
We must remember that there were nearly 3 million people drinking this water that God provided. The real miracle of feeding so many water is, that God fed them miracle water for 40 years in the wilderness. There is a river that flows from God above that never shall run dry.
Revelation 22:1 "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb."
Psalm 78:17 "And they sinned yet more against him by provoking the most High in the wilderness."
Or, "and they added yet to sin against him"; which was great ingratitude. They had sinned before, and it might have been hoped that the goodness of God to them would have engaged them to have sinned no more. At least at such a rate, and in such a manner, as they had done. But instead of sinning less, they sinned more and more. They added sin to sin; such is the corrupt heart of man, notwithstanding the grace of God, and the blessings of it granted unto him.
"By provoking the most High in the wilderness": Everything is aggravating; the object against whom they sinned was the most High, which betrays their impiety, folly, and vanity. And they did not slightly sin against him, but did those things which were highly provoking and exasperating. And that in the wilderness, where they received so many favors, and where they must have been starved or dying of thirst. And could have died without immediate provision, support, and protection, from the hand of the Lord.
Even though God had brought them out of bitter bondage in Egypt, they sinned against God over and over in the wilderness. One of the worst things they did, was build the golden calf and worship it.
Psalm 78:18 "And they tempted God in their heart by asking meat for their lust."
"Meat for their lust": Instead of being grateful for God's marvelous provisions of manna, the Israelites complained against God and Moses. God sent them meat, but also judged them (Num. chapter 11).
They tired of eating the manna that fell from heaven to feed them, and they insisted on meat. God rained quail on them and made them eat.
Numbers 11:31 "And there went forth a wind from the LORD, and brought quails from the sea, and let [them] fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits [high] upon the face of the earth."
These quail were 3 feet deep all over the camp. They ate them as God commanded, and many of them died.
Psalm 78:19 "Yea, they spake against God; they said, Can God furnish a table in the wilderness?"
"Furnish a table in the wilderness"? The answer was "yes,", but the question implied a sarcastic lack of faith.
To question the ability of God who brought them out of Egypt and parted the Red sea; would be blasphemy. This is as if they are saying, He is not really God. What a foolish rebellious people they really are. What would God have to do, for them to realize that He is truly God?
Psalm 78 Questions
Psalms 78:20 "Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people?"
Jesus is the Rock, He is the Water that flowed from the Rock, and He is the Bread. What a foolish question to ask. The God, that created this world and all that is in it, can easily furnish meat. This is really blasphemy, to say that God was incapable to do this small thing. It is a denial of Who He is.
This they allow was done by him, for these are their words continued; suggesting, that though the waters did gush out upon smiting the rock, yet they might have been in the caverns of it before, and had remained there a long time, and might have come out of themselves. And therefore this was no such great matter, and might easily be accounted for.
But can he give bread also? Solid, substantial bread, and not like this light bread, the manna, as they called it (Numbers 21:5). Can he give us bread of corn, in a wilderness which is not a place of seed, where no corn grows? Can he do this? this would show his power indeed.
Can he provide flesh for his people? For so great a multitude, and in a place where no cattle are? Let him do this, and we will believe his power. Or else the words intimate that the smiting of the rock, and the waters flowing in such large streams, were an instance of his power, and therefore he that could do the one could do the other. He that could bring such large quantities of water out of a rock could give them solid bread and suitable flesh, and fulness of both. And should he not do so, they must conclude that he bore no good will to them and had no love and kindness for them.
Psalm 78:21 "Therefore the LORD heard [this], and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;"
What they said in their hearts, and what they expressed with their mouths, all their murmurings against him, their distrust of his power and providence, and disbelief of his promises (see Num. 11:1).
"And was wroth": Exceeding wroth! He was highly displeased; there was an overflow of his indignation, as the word signifies. It was running upon him, upon the thick bosses of his buckler, to arraign his perfections, call in question any of his attributes, and disbelieve his word. This must greatly exasperate him, and provoke the eyes of his glory.
"So a fire was kindled against Jacob": The posterity of Jacob. Or in Jacob, in the camp of Israel. Which was literally true, because of the murmurings of the people against the Lord, fire came down from heaven, and burnt among them, and consumed the uttermost parts of the camp. Wherefore the name of the place was called Taberah, which signifies a burning (Num. 11:1). Or it may be taken figuratively for the wrath of God, which is oftentimes compared to fire (see Nahum 1:6), hence it follows.
"And anger also came up against Israel": The people of Israel, the same with Jacob before. The allusion is to men when angry, in whose breasts anger burns, and from thence it rises up, and shows itself in their countenance, in their eyes, and by the words of their mouth.
Psalm 78:22 "Because they believed not in God, and trusted not in his salvation:"
They trusted neither in God's power nor in his love; they neither believed that he would nor that he could save them.
This fire that came up was the wrath of God, or the fury of God, coming up in His face. They did not believe who He was, or that He was their deliverer.
Psalms 95:10 "Forty years long was I grieved with [this] generation, and said, It [is] a people that do err in their heart, and they have not known my ways:"
I see this same problem today. Our nation is leaning toward not believing in God. There are those who have actually denied Jesus as Savior. There is only one way to get to heaven, and that is through belief in the Lord Jesus Christ.
Psalm 78:23 "Though he had commanded the clouds from above, and opened the doors of heaven,"
Which were round about him, his chariots, and the dust of his feet. And which were at his command to go here and there, and carry and let down provisions for his people, as they did.
"And opened the doors of heaven": As a large granary, from whence the manna, afterwards called the corn of heaven, was given out in great abundance, which is signified by opening the doors (see Malachi 3:10).
Psalm 78:24 "And had rained down manna upon them to eat, and had given them of the corn of heaven."
So called, either from "manah", which signifies to prepare, appoint, and distribute, because this was food prepared of God for the Israelites without them, and was their provision, their appointed portion. And which was daily distributed to them in measure. Or from the words, "man hu", what is it? which they used at first sight of the manna, they not knowing what it was, and hence called it "man"; or "manna". This the Lord rained down from heaven, as he promised he would, that they might have food to eat (see Exodus 16:4).
"And had given them of the corn of heaven": Bread corn springs out of the earth, but this was corn from heaven, very unusual and wonderful. This greatly aggravated the unbelief of the Israelites, and shows their great ingratitude. That after all this they should disbelieve the Lord, and not trust in his salvation. The manna was a type of Christ, who is called the hidden manna (1 Cor. 10:3; see notes on John 6:32).
The door of heaven was opened for the believers in Christ on Calvary. To the world, miracles of God and even the miracle of salvation seem like foolishness. To those of us who believe, it is the power unto salvation. The manna that fell from heaven was miracle Bread. Look with me, at what Jesus said about manna.
John 6:58 "This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever."
Psalm 78:25 "Man did eat angels' food: he sent them meat to the full."
Such as was given by the ministry of angels, and, as the Chaldee reads it, descended from the dwelling of angels. Or, it may be so called because of its excellence, such food as might suit angels, if they needed or could eat food. And such as had some resemblance or relation to the nature of angels, in regard of its heavenly original. Its pure and refined substance, its vigor and efficacy in preserving and nourishing those who used it according to God's appointment.
"He sent them meat to the full": Which may be understood either of the manna, of which they had great plenty, so that there was no lack for any man, and this continued with them till they came to the land of Canaan. Or of the quails, of which in the following verses.
Bread from heaven fell on common man. This was food fit for angels. The manna fell every day of the week to feed the approximately 3 million people. The only day it did not fall was on Sabbath. The day before Sabbath 2 day's of food fell. They had all they needed to keep them going.
Psalm 78:26 "He caused an east wind to blow in the heaven: and by his power he brought in the south wind."
See (Num. 11:31). In the history, the quarter from which the wind came is not mentioned, except as it might be indicated by the statement that the "quails were brought from the sea.;" That is, evidently, the Red Sea. This wind would have come from the southeast. The phrase "in the heaven" means in the air, or from above.
"And by his power": By his direct agency. It was a wind which he caused to blow for the purpose; a miracle.
God is the ruler of the wind, the same as He is the ruler of all of the elements. We hear people say that Satan is the ruler of the air. He is prince of the air. Jesus is King. God told the wind to blow the fowl over the camp, and the wind obeyed.
Psalm 78:27 "He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea:"
"Rained flesh": a poetic description of the quail which dropped into Israel's camp in the wilderness (Num. 11:31-35).
Psalm 78:28 "And he let [it] fall in the midst of their camp, round about their habitations."
It was brought to their very doors; they had not to go and seek it abroad.
Psalm 78:29 "So they did eat, and were well filled: for he gave them their own desire;"
The word rendered "well" here is intensive. It means that they were abundantly satisfied; that there was no lack; that they had the most ample supply.
"For he gave them their own desire": He gave them exactly what they asked. He gave them flesh to eat as they had demanded. And he gave it to them in such quantities that no one could say that he had not enough.
I imagine they wished they had never asked for the fowl to eat. The quail rained on them 3 feet deep. A person has to be very careful what you ask for. God might give you what you want, rather than what you need, like He did here. This is a very good example of asking amiss.
Psalm 78:30 "They were not estranged from their lust. But while their meat [was] yet in their mouths,"
By the goodness and liberality of God unto them, they were not brought to repentance for their sin of lusting. Nor did they abstain from their fleshly lusts, or deny themselves of them, which the grace of God teaches to do. Or else the sense is, what they lusted after, flesh, was not withheld from them, or they restrained from eating it. They were indulged with it for a whole month together; to which agrees what follows.
"But while their meat was yet in their mouths": The meat of the quails, while it was between their teeth, ere it was chewed, and before it was swallowed down. While they were rolling this sweet morsel under their tongues, and were gorging themselves with it, destruction came upon them, as follows. Just as Belshazzar, while he was feasting with his nobles, in the midst of his mirth and jollity, was slain by the Persians (Dan. 5:1).
Psalm 78:31 "The wrath of God came upon them, and slew the fattest of them, and smote down the chosen [men] of Israel."
Either by causing fire to come down from heaven, or by suffering them to be gorged by excessive eating, or by sending a plague among them (see Num. 11:33).
"And slew the fattest of them": Literally, "slew among their fat ones." That is, the most vigorous among them were cut down. The people most eminent for rank, for influence, for strength, for valor. How far this was the natural effect of indulgence in eating, and how far it was a direct miracle, cannot now be ascertained. In either case it would equally show the divine displeasure.
"And smote down": Margin, as in Hebrew, "made to bow." That is, they were made to bow in death.
"The chosen men of Israel": Margin, "Young men." The idea is that of select men; men that would be chosen from among the others. Men distinguished for vigor or influence. Not the aged or the feeble particularly, not those who might be naturally expected to fall, but men of strength who might be supposed to be capable of resisting the ordinary attacks of disease. God showed in this way that the judgment came directly from his hand.
They were still chewing these birds when the judgement of God fell upon them. Their greed would cost them their lives. Just like many other sins, their pleasure was short lived. Their sin cost them their lives. Many a drunk driver has wrecked and not lived to become sober. Be sure your sin will find you out. Sometimes the sin and the judgement for the sin seem as if they happen at the same time.
Verses 32-39: The writer summarizes God's judgments and Israel's reactions to them. Even the repentance of Israel was shallow and unsatisfactory and, therefore, not a cure for their sins. The same pattern happened time and again, Israel sinned, God judged, Israel repented, God rescued, then the cycle began anew.
Psalm 78:32 "For all this they sinned still, and believed not for his wondrous works."
Even this did not reclaim them, and prevent their sinning. Heavy judgments do not always restrain men from sin. Not unfrequently they take occasion from such judgments to sin the more.
"And believed not for his wondrous works": They did not trust in His wondrous works; or, those works did not have the effect of producing faith (see Psalm 78:22-23).
Even this mighty show of the judgement of God did not affect some of them. Sin has not changed in all these years. It is still the same today. Those caught up in sin are blinded and do not see the consequences of their sin.
Psalm 78:33 "Therefore their days did he consume in vanity, and their years in trouble."
He suffered them to spend their days, the days of that entire generation, in vain and fruitless wanderings in the desert. Instead of leading them at once to the Promised Land, they were kept there to wear out their life in tedious monotony, accomplishing nothing. Wandering from place to place, until all the generation that had come out of Egypt had died.
"And their years in trouble": Literally, "in terror." Amidst the troubles, the alarms, the terrors of a vast and frightful desert. Sin, and rebellion against God leads to a course of life, and a death of which these gloomy, sad, and cheerless wanderings in the desert were a striking emblem.
These people that He could not make understand, died in the wilderness and the next generation went into the Promised Land.
Psalm 78:34 "When he slew them, then they sought him: and they returned and inquired early after God."
Some of them, the spies particularly. Or when he threatened to slay them, or was about to do it.
"Then they sought him": That is, those who either survived the slain, or were threatened with destruction. These sought the Lord by prayer and supplication, that he would not destroy them. The Targum is, "they repented and sought him;" (see Num. 14:37).
"And they returned": From their evil ways, and by repentance, at least in show and appearance.
"And inquired early after God": But not earnestly, and with their whole hearts and spirits. The Targum is, "they prayed before God;" which is often done, by carnal professors in trouble (see Isa. 26:16; Hosea 5:15).
It is such a shame that it takes drastic measures to frighten people into the knowledge of God. I do not like to have to threaten people out of hell to get them saved. I enjoy telling them of the love of God, more than of the judgement of God. It seems they do not respond as well to the love, as they do to the judgement.
Psalm 78:35 "And they remembered that God [was] their rock, and the high God their redeemer."
Who had delivered them out of the hands of their enemies. And had strengthened them against them, and supported and protected them, as well as supplied them with all good things, of whom they had been greatly unmindful. But affliction was a means of refreshing their memory (see Deut. 32:15).
"And the high God their Redeemer": Who had redeemed them out of Egypt, out of the house of bondage, with a high hand and a mighty arm, and thereby showed himself to be the Most High God.
What does it take to stir some people? Sometimes I believe that is why we have wars, famines, earthquakes, and other natural disasters, is to get people to think about how fragile life really is. Some people never think of God, until they are in some terrible problem. It makes you wonder if they really love God, or perhaps they are just believing long enough for Him to get them out of the mess they are in.
Psalm 78:36 "Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues."
They made glorious but false professions and protestations of their sincere resolutions of future obedience, if God would spare them.
Psalm 78:37 "For their heart was not right with him, neither were they steadfast in his covenant."
All their confessions and petitions were but hypocritical and forced, and did not proceed from an upright heart truly grieved for their former offences, and firmly resolved to turn unto the Lord. They discovered their hypocrisy by their apostasy from God as soon as their danger was past.
The heart of man is what he really is. This verse above reminds me of those in Matthew that Jesus tells about.
Matthew 7:22-23 "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?" "And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
Just as these people above thought they could fool God by flattering Him with their mouth, but God knows what is in their heart. They had no intention of keeping covenant with God.
Psalm 78:38 "But he, [being] full of compassion, forgave [their] iniquity, and destroyed [them] not: yea, many a time turned he his anger away, and did not stir up all his wrath."
Or merciful; having bowels of mercy, as a tender mother to the son of her womb. A word from the same root as this signifies the womb. The mercies of God are tender and abundant; there is a multitude of them. He is rich and plenteous in mercy, and so ready to forgive; hence it follows:
"Forgave their iniquity": Literally, atoned for, expiated, covered over their iniquity. There is connected with the word the idea of expiation or atonement, as the ground of pardon.
"And destroyed them not": Did not cut them off in their repeated acts of rebellion. He bore with them, and spared them.
"Yea, many a time turned he his anger away": Literally, He many times had to turn his anger away. There were frequent occasions on their journey for doing this, and he did it.
"And did not stir up all his wrath": But set bounds to it; and though he chastened them, yet he would not utterly destroy them, as they deserved.
God is longsuffering, not willing that any should perish. He forgave them over and over. They deserved to die, but God forgave them. It reminds us that we deserved to die also, but while we were yet in sin, God sent us a Savior, Jesus Christ the Righteous.
Psalm 78:39 "For he remembered that they [were but] flesh; a wind that passeth away, and cometh not again."
Compare (Gen. 6:3). Flesh is weak, erring, frail "in us, that is, in our flesh, dwelleth no good thing" (Rom. 7:17). God therefore, who had made them "flesh," had compassion on their weakness.
"A wind that passeth away, and cometh not again": Such is the life of man. It may be fitly compared to the wind, which moves swiftly, and, passing on, loses its strength and subsides. So the life of man is quickly gone, his days move swiftly on, he dies, and returns not again to his former state, to a mortal life. And though the spirit returns to the body again, yet not till the resurrection. And then not of itself, but by the power of God (see Job 7:7).
God had made them of the dust of the earth, and He knew that they were flesh with all the weakness of the flesh. Man is like a vapor, here today and gone tomorrow. The only life that amounts to anything is the everlasting life after we have vacated this old sinful flesh.
Verses 40-55: Let not those that receive mercy from God, be thereby made bold to sin, for the mercies they receive will hasten its punishment. Yet let not those who are under Divine rebukes for sin, be discouraged from repentance. The Holy One of Israel will do what is most for his own glory, and what is most for their good. Their forgetting former favors, led them to limit God for the future. God made his own people to go forth like sheep; and guided them in the wilderness, as a shepherd his flock, with all care and tenderness. Thus the true Joshua, even Jesus, brings his church out of the wilderness. But no earthly Canaan, no worldly advantages, should make us forget that the church is in the wilderness while in this world, and that there remains a far more glorious rest for the people of God.
Psalm 78:40 "How oft did they provoke him in the wilderness, [and] grieve him in the desert!"
Where they were not only at his mercy, having nothing to help themselves with, but had many singular mercies bestowed upon them. And yet were continually committing such sins against God as provoked the eyes of his glory. Ten times they tempted him, the Lord says (Num. 14:22). Therefore, that dispensation is called the provocation and day of temptation; for it was a series of rebellion and sin (Psalm 95:8).
"And grieve him in the desert": Which signifies the same as before, and is spoken after the manner of men (Gen. 6:6). And like a tender parent grieved at the disobedience of his child, and that he is obliged to take the rod and chastise it. The prophet Isaiah says, they "vexed" or "grieved his Holy Spirit" (Isa. 63:10). The same word is there used as here (compare with Eph. 4:30).
If this is a question, the answer is over and over and over. They would not repent of one sin and be forgiven of God, until another sin was right on the heels of the first.
Psalm 78:41 "Yea, they turned back and tempted God, and limited the Holy One of Israel."
"Limited the Holy One": The Israelites did this by doubting God's power.
God was limited in what He could do for them, because of their disobedience. They were always comparing the things in Egypt with their situation out in the desert. They soon forgot they had been slaves in Egypt.
Psalm 78:42 "They remembered not his hand, [nor] the day when he delivered them from the enemy."
"They remembered not his hand": The generations of Israelites which left Egypt and eventually died in the wilderness were characterized by ignoring God's previous acts of power and faithfulness. The following verses (verses 42-55) rehearse the plagues and miracles of the Exodus from Egypt, which marvelously demonstrated God's omnipotence and covenant love.
The ten plagues that God brought on Egypt to defame the Egyptian gods, and to get the release of them had been of such fantastic nature, it is hard to believe that they could forget, but they did. They act as if God had nothing to do with getting their release.
Psalm 78:43 "How he had wrought his signs in Egypt, and his wonders in the field of Zoan:"
The plagues which he brought upon the Egyptians, for refusing to let Israel go.
"And his wonders in the field of Zoan, or in the country of Zoan, that is, Tanis, as the Targum renders it. So the Septuagint and Vulgate Latin versions (see Psalm 78:12). An enumeration of these signs and wonders follows. But not of all, nor in the order in which they were. Only seven are mentioned, with which compare the seven vials or last plagues (Rev. 6:1).
The sign that got them released was the tenth plague, when all the firstborn of Egypt died. The signs were not just for the Israelites, but for the Egyptians, as well. Those who saw, had to know that God was the real God. The idols (nothings), in Egypt had no power at all against God. In the next few verses the plagues are listed.
Psalm 78:44 "And had turned their rivers into blood; and their floods, that they could not drink."
(Exodus 7:20). There was properly but one river in Egypt, the Nile. But there were several branches of that river at the mouth. And there were numerous artificial streams or canals cut from the river, to anyone of which the word river might be also given (compare notes at Isa. 11:15).
"And their floods": Their streams; the canals and branches of the Nile, where they usually obtained a supply of water.
This particular plague destroyed belief in the false god of the Nile river.
Psalm 78:45 "He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them."
This was the fourth plague (see Exodus 8:24). The word signifies a "mixture", and the Targum renders it "a mixture of wild beasts". So Josephus understood this plague of various sorts of beasts of different forms, and such as had never been seen before. Aben Ezra (on Exodus 8:24), interprets it of evil beasts mixed together, as lions, wolves, bears, and leopards. And Jarchi, on the same place, of serpents and scorpions. The Syriac and Arabic versions here, following the Septuagint, render the word "dog flies"; so called because they were, as Pliny says, very troublesome to dogs, and so might give the Egyptians greater uneasiness, because they worshipped dogs. God can make use of very mean and contemptible instruments, the least of insects, to plague and distress the most powerful enemies of his people.
"Which devoured them": Corrupted their land (Exodus 8:24). Perhaps produced a pestilence, which destroyed many of the inhabitants, or consumed the vegetables of the land. As but a few years ago, in New England, a sort of insects came out of little holes in the ground, in the form of maggots, and turned to flies. Which for the space of two hundred miles poisoned and destroyed all the trees in the country.
"And frogs, which destroyed them; with their stench (see Exodus 8:5). With this plague compare (Rev. 16:13). This was the second plague.
All sorts of animal life and insects were objects of worship in Egypt.
Psalm 78:46 "He gave also their increase unto the caterpillar, and their labor unto the locust."
The increase or the produce of their fields (Exodus 10:12-14). The word is supposed to denote a species of locust rather than the caterpillar. It literally means the devourer. In our version, however, it is uniformly rendered caterpillar as here (1 Kings 8:37; 2 Chron. 6:28; Isa. 33:4; Joel 1:4; 2:25). It occurs nowhere else.
"And their labor unto the locust": Which devoured the increase of the field. All green grass and trees, all sorts of corn, wheat, barley and rye, and the increase of vineyards. And all fruit trees, on which much labor had been used to manure and cultivate (see Rev. 9:3). This was the eighth plague.
Psalm 78:47 "He destroyed their vines with hail, and their sycamore trees with frost."
Or "killed" them; for there is a vegetative life in plants. This was the seventh plague of Egypt, attended with thunder and lightning, and was very terrible to Pharaoh (Exodus 9:23, compare Rev. 16:21).
"And their sycamore trees with frost": Sycamore trees, according to Kimchi, were a sort of wild figs, and these with the vines are only mentioned. Though the plague of hail destroyed all sorts of trees; because there were many of these in Egypt, and are put for all others. And who also observes, that the word rendered "frost", which is only used in this place, signifies a kind of hail. And so Aben Ezra interprets it of great hailstones which beat off the fruit of the sycamore trees.
Psalm 78:48 " He gave up their cattle also to the hail, and their flocks to hot thunderbolts."
For the hail fell upon man and beast, as well as upon herbs and trees (Exodus 9:22).
"And their flocks to hot thunderbolts": Which were killed by them. This is to be understood of the fire that was mingled with the hail, and ran upon the ground, and destroyed their flocks (Exodus 9:23).
All of these, as we said, were part of the ten plagues that came upon Egypt. They were sent by God to cause the Pharaoh to allow the children of Israel to go to their homeland. The number ten has to do with world government. Cattle were specifically mentioned as one of the animals worshipped. The plague on the cattle proved they were not gods.
Psalm 78:49 "He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels [among them]."
This with the following words, wrath, and indignation, and trouble, are thought by some to intend the other plagues, which are not particularly mentioned. Or rather they express the manner in which they were all inflicted, in great wrath and hot displeasure for their sins and iniquities, and which particularly were shown.
"By sending evil angels among them": Not evil in themselves, but because they were the instruments God made use of to bring evil things upon the Egyptians, as good angels often are. Though some think that demons, devils, or wicked spirits, were sent among them at that time. The darkness was over all the land, and frightened them.
This speaks of evil angels, but they were only evil to the Egyptians. They were acting upon direct orders from God. it was on the orders of God that the firstborn of every Egyptian family died in the tenth plague. This was the climax of God's anger against Pharaoh.
Psalm 78 Continued Questions
Psalm 78:50 "He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;"
Or, "for" it, so that nothing could obstruct it, or hinder the execution of it. Or "he weighed a path for his anger". He weighed it in the balance of justice, and proportioned his anger to their crimes, and punished them according to their just deserts.
"He spared not their soul from death, but gave their life over to the pestilence": Which some understand of their cattle, and of the plague that came upon them. By which they were destroyed, and which was the fifth plague of Egypt (Exodus 9:3). So the Targum, "their beasts he delivered unto death." But Aben Ezra interprets it of the slaughter of the firstborn, expressed in the following verse; and so others.
In the last lesson, we were discussing how the Lord brought the children of Israel out of Egypt with a mighty hand through 10 plagues. God had given the Pharaoh ample time to respond to His request and when he did not respond positively, God had to take drastic measures. The continued disobedience of the Pharaoh and his people angered God. Even though God destroyed them with this plague, He was justified in doing it, because they were weighed in the balance and found wanting.
Psalm 78:51 "And smote all the firstborn in Egypt; the chief of [their] strength in the tabernacles of Ham:"
From the prince to the peasant; and not only the firstborn of men, but of beasts also (Exodus 12:29).
"The chief of their strength": Or first of it, as the firstborn is called (Gen. 49:3), in the tabernacles of Ham. In the several cities, towns, villages, and houses of the Egyptians, the descendants of those places cursed Ham. For Mizraim, from whom the Egyptians have their name, and from whence they sprung, was a son of Ham's (Gen. 10:6). Perhaps No Ammon may be particularly meant (Nahum 3:8). The same with Memphis, and which signifies the mansion or palace of Ammon, that is, Ham. And so Chemmis, another city in Egypt, signifies the same; of which see (Psalm 105:23). This was the tenth and last plague: according to Suidas, the plagues of Egypt continued forty days.
This smiting of the firstborn even struck in Pharaoh's home. Pharaoh's first born son died that night. Throughout Egypt, the firstborn died. Some of Ham's descendants settled in Egypt, perhaps this is why tabernacles of Ham was used in the verse above.
Psalm 78:52 "But made his own people to go forth like sheep, and guided them in the wilderness like a flock."
That is, he was a shepherd to them. He defended them; provided for them; led them, as a shepherd does his flock (see notes at Psalm 23:1-2).
"And guided them in the wilderness like a flock": By the hands of Moses and Aaron (Psalm 77:20). He also going before them as the Shepherd of the flock, in a pillar of cloud by day, and in a pillar of fire by night. He kept them together as a flock from scattering, straying, and being lost. And directed their way in the untrodden wilderness, through all the windings and turnings of it, and protected them from all dangers and enemies.
We know that an estimated 3 million people left Egypt following Moses (their shepherd). After they began their journey, God led them by a cloud and a fire. Those counted as God's family are called sheep many places in the Bible. One very important time is when Jesus separates the sheep from the goats. The sheep go to heaven and the goats go to hell.
Psalm 78:53 "And he led them on safely, so that they feared not: but the sea overwhelmed their enemies."
Through the sea, where the waters were on each side. And through the wilderness, in which were serpents and scorpions, and where they were attacked by many powerful enemies.
"So that they feared not": For though they feared for a while at the Red sea, yet their fears were soon silenced, and they by faith passed through the Red sea as on dry land. And especially their fears were gone, when they saw the Egyptians dead on the sea shore. Wherefore it follows:
"But the sea overwhelmed their enemies": Or "covered" them. The waters returned, and overflowed and drowned the Egyptians, who were their implacable enemies, and vowed their destruction, and were sure of it. But now the Israelites had nothing to fear from them.
This is speaking of the children of Israel walking through the opening in the Red Sea on dry land, and when their enemies pursued the enemy was drowned.
Psalm 78:54 "And he brought them to the border of his sanctuary, [even to] this mountain, [which] his right hand had purchased."
Of the land of Canaan, which the Lord had sanctified, and set apart for them. And of Jerusalem, the holy city, the city of the great God, and of the temple where his residence was to be. So the Targum, "to the border of the place of the house of his sanctuary:"
"Even to this mountain, which his right hand purchased": The mount Moriah, on which the temple was built. This psalm being composed, as Aben Ezra and Kimchi think, after it was made known to David by the prophet Gad, the place where the temple should be built. Namely, on the very mountain, on part of which David had his palace. And this was obtained and possessed, not by the power nor through the merits of the Israelites, but through the power and goodness of God (see Psalm 44:3).
This perhaps, is speaking of His holy land. The mountain being the mountain where the temple would be built. The mountain would be mount Zion. It was the land that God had promised Abraham. This land was not won by the Israelites, but by the Right Hand of God.
Psalm 78:55 "He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents."
The seven nations, the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites (Deut. 7:1).
"And divided them an inheritance by line": The land of Canaan was divided among the nine and a half tribes by Joshua, the other two and a half having had their portion assigned them on the other side. This distribution was made very exactly by lot, by line, and measure, so that every tribe had their proper portion and inheritance (see Joshua 13:6).
"And made the tribes of Israel to dwell in their tents": In the cities, towns, villages, and houses of the Heathen cast out before them.
Some people looking at this, might say that God was cruel to cast the heathen out, but God had given them ample time to repent but they did not. Notice that it was God that cast them out of this land. Each of the twelve tribes of Israel had an allotted land that they were to live in. This inheritance that they received was forever. Some would try to say today that they should give up some of this land, but the Bible says it belongs to the 12 tribes and their descendants forever. To read more about the dividing of the land, read Joshua chapters 13 to 19.
Psalm 78:56 "Yet they tempted and provoked the most high God, and kept not his testimonies:"
After the death of Joshua, and in the times of the judges, by worshipping and serving the gods of the nations. And forsaking the Lord their God, who had done such great things for them (Judges 2:11).
"And kept not his testimonies": The laws of God, which testified and declared his mind and will. Nor observed his word and ordinances, which testified of his grace, and of the way of salvation by Jesus Christ.
It seems that all this that the Lord had done for them was not enough. They still did not obey God and keep the law He had given them.
Psalm 78:57 "But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow."
"Deceitful bow": This is a useless bow.
Sometimes I feel so sorry for God. He has done so much for them, and He loves them so much, but they still are rebellious and do things displeasing to Him. A deceitful bow is one that you cannot depend on to shoot accurately. Sometimes to your own injury, the bow will bend in use, and cause the one using it harm. Isn't this just what these people are doing to God? They are turning on Him and breaking His heart. Sometimes I am sure that God felt that He would have been better off if He had not chosen them. We Christians better not point a finger at them, without pointing back at ourselves as well. Not to stay with the faith that we had in the Lord is one of the things that upsets the Lord worse than anything. I have said it so many times, but it is true. To know God in His fullness, and then to be unfaithful to Him is very dangerous. The 6th chapter of Hebrews tells us a great deal about this. Do not let other things become more important to you than God is.
Psalm 78:58 "For they provoked him to anger with their high places, and moved him to jealousy with their graven images."
Which they built to Baal, and other Heathen deities.
"And moved him to jealousy with their graven images": Which they worshipped (see Judges 10:6). Which idolatry was spiritual adultery, and so made the Lord jealous of them, who stood in the relation of a husband to them, as a man becomes jealous by the unchaste and lascivious conduct of his wife. And such a course of life the Israelites lived, throughout the reigns of the judges, at certain seasons, until the times of Eli and Samuel. When the Ark was carried captive, of which mention is made in the following verses.
The one thing that He just could not overlook is the worship of other gods.
Exodus 34:14 "For thou shalt worship no other god: for the LORD, whose name [is] Jealous, [is] a jealous God:"
God had a specific place for them to worship Him. The groves and high places had never been pleasing to God. It was really idolatry.
Psalm 78:59 "When God heard [this], he was wroth, and greatly abhorred Israel:"
Literally, "God heard;" that is, he understood this. He was acquainted with it. He heard their prayers addressed to false gods. And he heard their praises sung in honor of idols.
"He was wroth": This is language taken from the common manner of speaking among people. For language derived from human conceptions and usages must be employed when we speak of God, though it may be difficult to say what is its exact meaning. The general sense is that his conduct toward them was as if he was angry. Or was that which is used by a man who is displeased.
"And greatly abhorred Israel": The idea in the word rendered abhorred is that of rejecting them with abhorrence. That is, the reference is not merely to the internal feeling or emotion, but to the act which is the proper accompaniment of such an internal feeling. He cast them off; he treated them as not his own. The addition of the word "greatly" shows how intense this feeling was. How decided was his aversion to their conduct.
Abhorred in this particular instance, means despised. This is really spiritual adultery. They have sinned against God. Again, Christians, we must do it God's way, not our way. To worship God in any other way than the way He chose would be spiritual adultery.
Psalm 78:60 "So that he forsook the tabernacle of Shiloh, the tent [which] he placed among men;"
"Tabernacle of Shiloh": Shiloh was an early location of Jehovah worship in the Promised Land. The capture and removal of the Ark from Shiloh by the Philistines symbolized God's judgment (compare Joshua 18:1; 1 Sam. 1:9; 3:1; 4:1-22).
God had dwelt in the midst of His people in the Most Holy Place in the tabernacle. He is so angry with these people that He can not stand their presence, so He leaves the Most Holy Place.
Psalm 78:61 "And delivered his strength into captivity, and his glory into the enemy's hand."
That is, the Ark, considered as the symbol of his power. This constituted the defense of the people; this was the emblem of the presence of God, which, when with them, was their real protection. The allusion here is to the time when the Ark was taken by the Philistines in the days of Eli (see 1 Sam. 4:3-11).
"And his glory": That which was emblematic of his glory, to wit, the Ark.
"Into the enemy's hand": The hand or power of the Philistines.
This is speaking of the Ark of the Covenant falling into enemy hands. Of course, the Ark was an earthly house for the power and presence of God. We find in the following Scripture that really no house can contain God.
2 Chronicles 2:6 "But who is able to build him a house, seeing the heaven and heaven of heavens cannot contain him? who [am] I then, that I should build him a house, save only to burn sacrifice before him?"
The presence of the Light is in all churches who profess Jesus Christ as Lord today. What a sad day it would be for His presence to leave because of the worldliness we have brought into our churches.
Psalm 78:62 He gave his people over also unto the sword; and was wroth with his inheritance.
To those that kill with the sword, as the Targum. That is, to the Philistines, when there fell of them thirty thousand men at once (1 Sam. 4:10).
"And was wroth with his inheritance": And the above showed that he was, though they were his inheritance. His portion and possession, and he had chosen them for it (Psalm 33:12).
Thirty thousand of the Israelites were killed in the battle where they lost the Ark.
I Samuel 4:10-11 "And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen." "And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain."
When God left their presence, they could not win the battle. God's anger would not allow Him to help them. They must be taught a lesson.
Psalm 78:63 "The fire consumed their young men; and their maidens were not given to marriage."
Fire here may be regarded as an image of destructive war as in (Num. 21:28). "For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab," etc. The idea here is, that the young people had been cut off in war.
"And their maidens were not given to marriage": As the young people who would have entered into this relation were cut off in war. The margin here is "praised"; "The maidens were not praised." This is in accordance with the Hebrew. The idea is, "Their virgins were not praised in nuptial songs;" that is, there were no marriage celebrations; no songs such as were usually composed on such occasions in praise of those who were brides. The Septuagint and the Latin Vulgate render this much less accurately, and much less beautifully, were not lamented.
So many of the young men were killed in battle that there were no men for the maidens to marry.
Psalm 78:64 "Their priests fell by the sword; and their widows made no lamentation."
Compare (1 Sam. 4:11). It was considered a special calamity that the ministers of religion were cut down in war.
"And their widows made no lamentation": That is, the public troubles were so great, the danger was still so imminent, the calamities thickened so fast, that there was no opportunity for public mourning by formal processions of women. And loud lamentations, such as were usual on these occasions (see notes at Job 27:15). The meaning is not that there was a want of affection or attachment on the part of the friends of the slain. Or that there was no real grief, but that there was no opportunity for displaying it in the customary manner.
The Scripture from 1 Samuel above, told us that 2 sons of Eli died. This does not mean that the widows did not grieve for them, it means they had no body to bury. The bodies were left on the battlefield.
Psalm 78:65 "Then the Lord awaked as one out of sleep, [and] like a mighty man that shouteth by reason of wine."
"Mighty man ... wine": The picture is that of a furious, raging warrior entering the battle on Israel's side.
This sleeping of the Lord was in the spiritual sense. He just wasn't paying any attention to their problems for a while to make them realize what they had done. You might even say God allowed this to happen to them in punishment for their idolatry. God never completely turns His back. Just as we see here, He said it is enough and He will now fight for them again.
Psalm 78:66 "And he smote his enemies in the hinder parts: he put them to a perpetual reproach."
From behind; that is, as they fled. There are two ideas here: One, that they fled at his approach, or turned their backs. The other, that as they fled, he smote and destroyed them.
"He put them to a perpetual reproach": As discomfited; as defeated and scattered; as unable to contend with him. The allusion is, probably, to the victories of David, occurring after the events related in the preceding verses.
It seems that the Lord struck them from the back and drove these Philistines away. The battle between Israel and the Philistines ran on for years. Goliath (the giant), was a Philistine.
Psalm 78:67 "Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:"
That is, the tabernacle of Moses, which had been for a long time at Shiloh, a city in the tribe of Ephraim, the son of Joseph. When the Ark was brought back by the Philistines, it was not returned to Shiloh, but carried to Kirjath-jearim, where it remained twenty years. And after that was taken to Zion, the city of David (1 Sam. 7:1). So the Targum, "and he rejected the tabernacle which he had stretched out in the border of Joseph." He did not refuse the tabernacle, or remove his presence from it; but he refused the place it had been in, or refused that it should be there anymore.
"And chose not the tribe of Ephraim": To be the tribe within whose limits the tabernacle should be permanently set up. Or within whose limits the place of public worship was finally to be established.
The natural thing for Him to do would be to choose Joseph's inheritance to dwell in, since Joseph was Israel's favorite. Possibly, it was just because He loved mount Zion so much. It is God's privilege to reject whoever He chooses and also, to choose whoever He will, without having to explain to us.
Psalm 78:68 "But chose the tribe of Judah, the mount Zion which he loved."
"The tribe of Judah": Instead of the prestigious tribes, God chose Judah. In Judah was Mt. Zion where the central worship center of Jehovah was located. Also, David their king, as well as his royal descendants, were from this tribe.
I still believe this was the holy mountain which God loved.
Psalm 78:69 "And he built his sanctuary like high [palaces], like the earth which he hath established for ever."
His holy place; that is, his tabernacle. The temple was not then built; and, when reared, it was not on Mount Zion, but on Mount Moriah. The name Zion, however, was often given to the whole city.
"Like high palaces": The word palaces is not in the original. The Hebrew means simply high places, like hills or mountains. The meaning is, that his sanctuary was exalted, as if it were placed on a high hill. It was a conspicuous object. It could be seen from afar; it was the most prominent thing in the land (see notes at Isa. 2:2).
"Like the earth": Permanent and established.
"Which he hath established for ever": Margin, as in Hebrew, founded. The earth is often represented as founded or established on a solid basis, and thus becomes an emblem of stability and perpetuity.
This is speaking prophetically of the temple that Solomon built in Jerusalem. This beautiful temple was the envy of the whole world.
Psalm 78:70 "He chose David also his servant, and took him from the sheepfolds:"
He chose him that he might set him over his people as their king. The idea is, that David was selected when he had no natural pretensions to the office, as he did not pertain to a royal family, and could have no claim to such a distinction. The account of this choice is contained in (1 Sam. 15:1-30).
"And took him from the sheep-folds": From the humble occupation of a shepherd (1 Sam. 16:11; 2 Sam. 7:8).
David was a shepherd boy when Samuel anointed him.
1 Samuel 16:13 "Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah."
Psalm 78:71 "From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance."
Margin, as in Hebrew, From after. The meaning is, that he followed after them. That is, he attended them, or watched over them as a shepherd. The single word rendered "the ewes great with young" is a participle meaning to ascend. To go up; and then, to bring up, to nourish. The exact idea here is doubtless that of bringing up, or of suckling them, and the word should have been so translated here. It is so rendered by Luther. The idea in our translation has been derived from the Septuagint and the Latin Vulgate. The meaning is, that he brought him from being a shepherd to be the ruler of his people, expressed still in the language of a shepherd's life.
"To feed Jacob his people": Rather, to be a shepherd to them. To perform toward them the office of a shepherd, including the ideas of governing them, providing for them, and defending them (see notes at Psalm 23:1-2).
"That is, to rule over them": This is said in allusion to his having been a shepherd. And nothing is more common than for kings to be represented as shepherds, and their acts of government by leading and feeding. And one and the same word in the Greek language signifies to feed and rule: and so the Targum, "he brought him to rule over Jacob his people:" this was a great honor indeed, to be the governor of the Lord's people. A special people above all people on the face of the earth, and whom he had chosen to be his inheritance. And in this also he was a type of Christ, who has the throne of his father David given him. And who reigns over the house of Jacob. One of whose titles is King of saints; for as the government of the world in general, so of the church in particular, is on his shoulders (Luke 1:32).
Jesus is of course, the great Shepherd. David is called from the humble job of a sheepherder to feed God's people. One of the greatest teachings in the Bible is how God takes those who the world thinks is not capable of doing a job and God shows him or her, how to do the job the way He would have it done. The people who can really get something done for God, are those who know they cannot do the job unless God leads them every step of the way. David had not trained to be king. God made him king. David was humble enough that God could show David how He wanted the job done.
Psalm 78:72 "So he fed them according to the integrity of his heart; and guided them by the skillfulness of his hands."
The word "skillfulness" means "understanding, intelligence, knowledge, insight". As the leader of the nation, David put into practice the skills he learned as a shepherd. Ultimately, this verse is fulfilled in Christ, the eternal Good Shepherd (John chapter 10).
Remember, the anointing and the Spirit of God which came upon David. David was successful at these jobs God had given him to do, because God was working through David. Even though David sinned, he loved God in his heart. He repented and God forgave him.
Psalm 78 Second Continued Questions
A Psalm of Asaph.
Psalm 79: A companion poem to (Psalm 74), this psalm laments the destruction of Jerusalem at the time of the Babylonian captivity. The psalm has two distinct parts: expression of the lament to God (verses 1-5), and petition to God for deliverance of His people and retribution on their enemies (verses 6-13). Three motives for God to act are cited: the misery God's people are experiencing (verses 1-4), the "tender mercies" of God Himself (verse 8), and the humiliation brought to His name (verse 10). Unlike (Psalm 137), which seems to have been written during the Captivity, this psalm was apparently written by eyewitnesses of the desolation of Jerusalem.
Verses 1-13: The historical basis for this lament psalm was probably Nebuchadnezzar's destruction of the temple in 586 B.C. (compare Psalm 74; 2 Kings 25:8-21; Lam. Chapters 1 to 5). The psalm contains prayer for the nation's spiritual needs, curses against the enemies of God's people, and praises in anticipation of God's actions. The psalm helps the believer express his anguish in a disaster when it seems as though God is aloof.
Verses 1-5: God is complained to: whither should children go but to a Father able and willing to help them? See what a change sin made in the holy city, when the heathen was suffered to pour in upon them. God's own people defiled it by their sins, therefore he suffered their enemies to defile it by their insolence. They desired that God would be reconciled. Those who desire God's favor as better than life, cannot but dread his wrath as worse than death. In every affliction, we should first beseech the Lord to cleanse away the guilt of our sins; then he will visit us with his tender mercies.
After a severe blow, the sacking of the "temple", the people asked not why but "how long" they must suffer. The question serves as a transition from lament (79:1-4), to prayer (79:6-9).
Psalm 79:1 "O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps."
"The heathen": In this context, the word refers to heathen, pagan people.
"Inheritance": The inheritance of God was national Israel, and specifically its capital city, Jerusalem, where the temple was located.
As we get into this study on the 79th chapter of Psalms, I would like you to consider that there could be 3 messages in this chapter. There was a destruction in the time of Asaph, there was a destruction 70 years after Jesus, and there will be a destruction at the end of the age. Please do not judge me too harshly for seeing this. I am not trying to force this, but ask that you would consider it.
Asaph speaks for all of us when he cries out against the destruction of God's hallowed place. It is a terrible thing for the enemy to destroy our home, but to destroy our place of worship is unspeakable. Destruction comes in so many ways. Sometimes the buildings are torn down, burned or looted. Another, just as devastating that actually took place in our lifetime, was when churches all over the world were closed and communism became the state religion. Some of the old saints had to look at the buildings every day, and yet were not allowed to go inside and worship. The most recent is the destruction of God's house from within. The church is being used for everything. The holiness of the place of worship is being lost. Even though this is a subtler approach, it is just as devastating.
Psalm 79:2 "The dead bodies of thy servants have they given [to be] meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth."
They have slain them, and left them unburied (see 2 Chron. 36:17). This is a description of widespread carnage and slaughter, such as we know occurred at the time when Jerusalem was taken by the Chaldeans. At such a time, it is not probable that the Chaldeans would pause to bury the slain, nor is it probable that they would give opportunity to the captive Hebrews to remain to bury them. That would occur, therefore, which often occurs in war, that the slain would be left on the field to be devoured by wild animals and by the fowls of heaven.
"Have they given to be meat to the fowls": By casting them out, like dung upon the earth, and not suffering any to bury them. This is the fourth of those calamities which are bewailed in this Psalm: and a dreadful one it is. For "to behold, or even imagine," as Dr. Horne observes, "the heaps of slaughtered bodies lying unburied. And exposed to birds and beasts of prey, is inexpressibly shocking to humanity."
"The flesh of thy saints": Have they cast out, and their blood have they shed round about Jerusalem, and there was none to bury them".
In the days of Asaph, the bodies of the dead were left on the field of battle for every fowl of prey. It was a similar destruction when the Romans came in and destroyed the temple and the people as well. The beasts of this world are not satisfied, they even now are in the church trying to devour God's children. The saints of the church today are being attacked and left for dead. The enemy is the same. Old Satan is at the bottom of all three.
Psalm 79:3 "Their blood have they shed like water round about Jerusalem; and [there was] none to bury [them]."
They have poured it out in such quantities that it seems to flow like water, not an uncommon occurrence in war. There was no event in the history of the Hebrews to which this description would be more applicable than to the Babylonian invasion.
"And there was none to bury them": The Chaldeans would not do it, and they would not suffer the Hebrew people to do it.
The enemy came and destroyed these people, as if they were nothing. They watched their blood flowing from them, just as if they had poured out water. Someone else's life meant nothing to them.
Psalm 79:4 "We are become a reproach to our neighbors, a scorn and derision to them that are round about us."
That is, those that remained. So the Jews were to the Edomites, especially at the time of the Babylonish captivity (Psalm 137:7).
"A scorn and derision to them that are round about us": As the Christians in all ages have been to the men of the world, and especially will be insulted and triumphed over when the witnesses are slain (Rev 11:10).
The Israelites had always been respected before this. They had no problem with the people around them, because the people feared their God. Now there is a different story. They feel that they do not have to fight Israel's God, just Israel. This was true in Asaph's time and also, at the battle between Rome and Jerusalem. I really believe there is a prophetic message for our age as well. The atheists have come out of the closet now. If you are a serious Christian, you are generally ridiculed by your neighbors and (friends). It seems they would do anything they could to get you stopped. You are labeled as a fanatic, and they avoid you if they can. Even those church people around you look at you out of the corner of their eye, and many times say, he has gone off the deep end.
Psalm 79:5 "How long, LORD? wilt thou be angry for ever? Shall thy jealousy burn like fire?"
That is, how long wilt thou be angry? Shall it be for ever (see Psalm 85:4)? For though what was done, or to be done, as before related, was or will be done by the enemies of the Lord's people, yet by his permission, and as a token of his anger and displeasure against them? At least it might be so understood, both by them and by their enemies; and hence this expostulation.
"Shall thy jealousy burn like fire?" So jealousy does; its coals are coals of fire (SOS 8:6). There were, at the times referred to, such among the people, who did evil things, and provoked the Lord to jealousy and wrath.
The two times that the place of worship in Jerusalem was destroyed was possibly because God allowed it to happen. We know that Asaph is speaking of God being angry, because the people had mixed idolatry up with worship of God. I believe that God allowed the destruction of the temple in Jerusalem after the resurrection of Jesus, because the Jewish believers would not stop sacrificing in the temple. To sacrifice after Jesus died on the cross, would be to say that His sacrifice was not sufficient to wash away the sin of the whole world for all time. They were treating His sacrifice as if it had been no more than the sacrifice of a natural lamb. You can see why this is in error, and you can see why God allowed the destruction of the temple then. Now to look at the church today. What have we come to? Are the services we conduct pleasing unto God, or are they pleasing unto man? Perhaps, God is allowing the falling away now to make us realize that His house is holy. Remember, judgement begins at the house of God. Just as the temple was built after Asaph's day again, perhaps God will allow us to rebuild the church now, based on holiness and righteousness.
Verses 6-13: Those who persist in ignorance of God, and neglect of prayer, are the ungodly. How unrighteous whatsoever men were, the Lord was righteous in permitting them to do what they did. Deliverances from trouble are mercies indeed, when grounded upon the pardon of sin. We should therefore be more earnest in prayer for the removal of our sins than for the removal of afflictions. They had no hopes but from God's mercies, his tender mercies. They plead no merit, they pretend to none, but, help us for the glory of thy name; pardon us for thy name's sake. The Christian forgets not that he is often bound in the chain of his sins. The world to him is a prison; sentence of death is passed upon him, and he knows not how soon it may be executed. How fervently should he at all times pray, O let the sighing of a prisoner come before thee, according to the greatness of thy power and preserve those that are appointed to die! How glorious will the day be, when, triumphant over sin and sorrow, the church beholds the adversary disarmed forever! While that church shall, from age to age, sing the praises of her great Shepherd, her King and her God.
Verses 6-9: The psalmist prays for divine vindication for his people, not in a spirit of vengeance but justice (Jer. 10:25). Without any regard for God, the heathen had desecrated God's land and left His people desperate (53:4).
Psalm 79:6 "Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name."
Who had poured out the blood of the saints like water, and therefore it was a righteous thing with God to pour out the cup of wrath in his hands, and cause them to drink the dregs of it. These words, though they are in the form of an imprecation, yet regard not private revenge, but public justice, and the honor of God. And besides, may be considered as a prophecy of what would be, and particularly of God's pouring out the vials of his wrath on the antichristian states. Who, though they profess Christianity, are no other than Heathens, and have no spiritual and serious knowledge of Christ.
"And upon the kingdoms that have not called upon thy name": But upon their idols of gold, silver, brass, and stone, on the Virgin Mary, angels, and saints departed. For these, besides the kingdoms of Babylon, Syria, and Rome Pagan, are the kingdoms of the ten kings, that gave their kingdoms to the beast, and committed fornication. I.e. idolatry, with the whore of Rome (see Rev. 17:2). These words are referred to in (Jer. 10:25), and also the following.
The wrath of God is reserved for those who are not His children.
Ephesians 5:6 "Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience."
Those who have called upon His name, then or now, are God's children.
Psalm 79:7 "For they have devoured Jacob, and laid waste his dwelling place."
Literally, "They have eaten." That is, they have eaten up what the land produced.
"And laid waste his dwelling-place": His home; his habitation; the residence of Jacob, or of the people of Israel.
1 Peter 5:8 "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:"
God protected Daniel in the lion's den, and He will protect us, if we are as faithful as Daniel was. The holy city, Jerusalem, was destroyed twice. The spiritual holy city is the church, are we going to stand idly by and let Satan destroy the church?
Psalm 79:8 "O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low."
The sins committed by our forefathers, and by us, who have filled up the measure of their sins. For which we confess thou hast most righteously brought this desolating judgment upon us.
"Let thy tender mercies": Upon which all our confidence is fixed; for merit and righteousness we have none (see Dan. 9:7, 9).
"Speedily prevent us": Prevent our utter extirpation, which we have deserved, and have great reason to expect.
"For we are brought very low": Past the hopes of all human help, and therefore the glory of our deliverance will be wholly thine.
This is a prayer for God to forgive and start them all over again. We need to try that same prayer. Hurry and help us Lord, for our nation and our world have sinned against you. Be merciful once again, and save us.
Psalm 79:9 "Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake."
"Purge" (see Psalm 65:3).
"For thy name's sake": A defeat of a nation was believed to be a defeat of its god. A mark of spiritual maturity is one's concern for the reputation of God.
Who is the God of our salvation? It is Jesus Christ our Lord. What a prayer this is! We cannot help ourselves Lord, you help us and glorify Thy name in the doing. We see in the Scripture above an earnest prayer for God to intervene in our behalf. This next Scripture shows what we must do for that to happen.
2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
Psalm 79:10 "Wherefore should the heathen say, Where [is] their God? let him be known among the heathen in our sight [by] the revenging of the blood of thy servants [which is] shed."
"Where is their God": The heathen were mocking Israel's God by saying that the destruction of the nation implied that its God was nonexistent.
You have said Lord, in:
Romans 12:19 "Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord."
The world even now, is making fun of Christianity. They do not see the power of our God in action. Show them God, who you are; God Almighty.
Psalm 79:11 "Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;"
"Appointed to die": A prayer for the preservation of the prisoners awaiting execution in the enemy's dungeon.
Jesus not only destroyed sin on the cross, but he destroyed the sting of death when He arose from the grave. Shadrach, Meshach, and Abednego were saved in the fiery furnace. Daniel was saved in the Lion's den. Save us as you did them, O Lord.
Psalm 79:12 "And render unto our neighbors sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord."
"Sevenfold into their bosom": A petition that God would restore His reputation by bringing a destruction of the enemies much worse than what had happened to Israel.
They denied your existence even though they were told over and over. They refused the very Son of God as their Savior. Seven means spiritually complete. God, your punishment for them will be perfect and complete. I leave them to you.
Psalm 79:13 "So we thy people and sheep of thy pasture will give thee thanks for ever: we will show forth thy praise to all generations."
Who were the people of God, not by creation and providence only, as all men are, being his creatures, and provided for by him. But by special choice, and by covenant grace. And "the sheep of his pasture"; whom he feeds as a shepherd does his flock, provides good pasture for them, and leads them into it.
"Will give thee thanks for ever: we will show forth thy praise to all generations": The above petitions being answered and fulfilled. The work of praise is acceptable unto God, what he is well pleased with, being glorified thereby. And is what becomes his people to do, and which they are formed for. And that for evermore, as long as they live in this world, and to all eternity in another. And who will and do take care that the wonders of divine grace and providence be transmitted and told to their posterity in succeeding ages. That so thanks may be given him, and his praise shown forth in one generation after another.
The people who have been grafted into the family of God will never stop thanking Him for His goodness and His mercy. We are the sheep of the pasture. Jesus is the Great Shepherd. He will lead me to green pastures, and give me pure water to drink, and I will dwell in the house of the Lord forever.
Psalm 79 Questions
To the chief Musician upon Shoshannim-Eduth, A Psalm of Asaph.
Psalm 80: This psalm is concerned in its entirety with Israel, the northern kingdom. It seems to refer to the fall of Samaria, the capital, in 722 B.C., and constitutes a prayer that the Lord would restore His people. The mention of "Joseph" (verse 1), "Ephraim", and "Manasseh" (verse 2), makes it clear that Israel is in view rather than Judah. "Benjamin" however is also mentioned (verse 2), because this tribe was often linked with the 10 northern tribes. At other times, nevertheless, it is associated with Judah in the south. The psalm is in essence a prayer for a fallen kingdom to be restored. This fact is revealed by both the opening (verses 1-3), and closing (verse 19), petitions and by two rounds of lament (verses 4-6, 12-13), petition (verses 7, 14-17), and motivation (verses 8-11, 18). The motivation cited for God's intervention are instructive: because He has acted on their behalf in the past (verses 8-11), and because they promise loyalty for the future (verse 18). The change in the divine name reveals an increasing urgency on the psalmist's part for God's intervention: "O God" (verse 3), "O God of Hosts" (verse 7), "O Lord God of hosts" (verse 19). The words "hosts" are a military term meaning "armies" and refers to God's sovereignty over all powers, earthly and heavenly.
Verses 1-19: This psalm was probably written from Jerusalem in astonishment at the captivity of the 10 northern tribes in 722 B.C. The psalmist recognized that God's people had removed themselves through apostasy from the blessings of the Mosaic Covenant. So he begs God to act and to restore His people into covenant blessings (verses 3, 7, 14, and 19).
III. Description of God's Vine (80:8-16a).
Title: "El Shoshannim". The name of a tune (see note on Psalm 45: Title).
Verses 1-7: He that dwelleth upon the mercy-seat, is the good Shepherd of his people. But we can neither expect the comfort of his love, nor the protection of his arm, unless we partake of his converting grace. If he is really angry at the prayers of his people, it is because, although they pray, their ends are not right, or there is some secret sin indulged in them, or he will try their patience and perseverance in prayer. When God is displeased with his people, we must expect to see them in tears, and their enemies in triumph. There is no salvation but from God's favor; there is no conversion to God but by his own grace.
Psalm 80:1 "Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest [between] the cherubims, shine forth."
"Dwellest between the cherubims": A reference to the Ark of the covenant, a symbol for God's presence. The images of two cherubim sat on top of the Ark, facing each other (compare Exodus 37:1-9).
The Great Shepherd of the Christians, of course is Jesus. They are spiritual Israel. From a prophetic point of view then, this is to our Lord. We also see in this the Presence of Almighty God who was over the mercy seat in the tabernacle and in the temple. Certainly, the physical house of Israel had been led like a flock. The presence of God led them out across the wilderness to the Promised Land. We also know that Jesus is the Light of the world. Wherever there is a presence of God, there is a Light, or Fire, or Clouds. This above then, is a request for the Light of God to shine forth even brighter than in the past. Some expositors believe this is speaking of the ten tribes who were headed up by Manasseh being led by the Great Shepherd. Manasseh was Joseph's son.
Psalm 80:2 "Before Ephraim and Benjamin and Manasseh stir up thy strength, and come [and] save us."
Which Christ did in the public ministry of the word, speaking as one having authority, and not as the Scribes and Pharisees. And in the performance of miracles, openly, and in the sight of all. And in his sufferings and death for the salvation of his people; in which he appeared to be the mighty God, travelling in the greatness of his strength, and mighty to save. These tribes design all Israel, before whom the above things were done. And the allusion is to these three tribes marching immediately after the Kohathites, who carried the Ark on their shoulders in journeying (Num. 2:17). Which is called the Lord's strength, and the Ark of his strength (Psalm 78:61).
"And come and save us": Come from heaven to earth, not by change of place, but by assumption of nature. This was promised and expected, and is here prayed for. Christ is now come in the flesh, which to deny is antichristian. And his end in coming was to save his people from their sins, from the curse and condemnation of the law, and wrath to come. And as he came on this errand, he is become the author of eternal salvation, in working out which he has shown his great strength.
Ephraim and Manasseh were sons of Joseph. The Psalmist here realizes that there was a special anointing on Joseph. God had protected him through all his troubles, and the blessings had passed to his sons. Benjamin is mentioned, because Joseph and Benjamin were the only two sons of Rachel whom Jacob loved more than the others. Even near kinsman sometimes break up and go their separate ways. The Psalmist is crying out for help from God. The Psalmist felt if perhaps, his name meant very little to God, he would use some names that would get God's attention. Christians are well aware, the way to get the Father to hear your prayer is to ask in the name of Jesus. There is something about that name.
Psalm 80:3 "Turn us again, O God, and cause thy face to shine; and we shall be saved."
From our captivity, as the Targum, into our own land. Or return us backsliding sinners to thyself by repentance. Turn us, and we shall be turned; for the prayer shows it was not in their power, but must be effected by the grace of God. Or restore our souls, which have been wandering, and them to their former flourishing and comfortable condition.
"And cause thy face to shine": Grant thy gracious presence, lift up the light of thy countenance. Favor with the manifestations of thyself, the enjoyment of thee, and communion with thee through Christ. Indulge us with the discoveries of thy love, the joys of salvation, the comforts of the Spirit, and larger measures of grace (see note on Psalm 67:1; compare 80:7, 19).
"And we shall be saved": Be in a very happy and comfortable condition (see Psalm 4:6).
The psalmist is very well aware that the only possible hope for any one is God. I have said this before, but it bears saying again. Noah was saved in the flood, Daniel was saved in the lion's den, Shadrach, Meshach, and Abednego were saved in the fire. None of these people of God were saved from their problem. They were saved in the problem. These people the psalmist is begging for here, may be in captivity, but God can deal with them in captivity possibly even better than He could when they were having no problems. It is not so important the circumstance you find yourself in, as it is how you handle the circumstance. God is never unaware of our problem. In fact, He is in it with us, like there was the fourth figure in the fire, one like unto the Son of God. To learn more about this, read Daniel chapter 3. We know that God will turn, again, and shine His face upon anyone who loves and follows God.
Psalm 80:4 "O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?"
Aben Ezra and Kimchi observe, that the word "Elohe" is here understood, and the words to be read, "O Lord God, the God of hosts"; of the armies above and below, against whom there is no standing, nor any before him when he is angry (see note on Psalm 59:5; compare 80:7, 14).
"How long wilt thou be angry against the prayer of thy people?" Literally, how long wilt thou smoke? (compare Psalm 74:1). "Against the prayer" means "in spite of the prayer," or "notwithstanding the prayer." Ordinarily, God forgives, and ceases from his anger, as soon as the afflicted one makes earnest prayer to him. But this is not always so. A time comes when his wrath cannot be appeased, when "there is no remedy" (2 Chron. 36:16). Evil has been persisted in too long.
Sin causes separation from God. This was not just a sin that they had committed, but a grievous sin. This is still speaking of the mixing of false gods in with their real God. God's anger had been kindled hotter, because of what they had done. It seemed their prayers were getting nowhere. Just keep on praying, God will hear and forgive.
Psalm 80:5 "Thou feedest them with the bread of tears; and givest them tears to drink in great measure."
With tears instead of bread, having none to eat. Or their bread is mingled with their tears, "dipped" therein, as the Targum. Such was their constant grief, and the occasion of it, that they could not cease from tears while they were eating their meals, and so ate them with them.
"And givest them tears to drink": So abundant were their tears that they might constitute their very drink.
"In great measure": Or rather by measure; that is abundantly. The word here rendered "great measure" means properly a third, and is usually applied to a measure for grain. A third part of another measure, as the third part of an Ephah (see notes at Isa. 40:12). Then the word is used for any measure, perhaps because this was the most common measure in use. The idea seems to be, not so much that God gave tears to them in great measure, but that he measured them out to them, as one measures drink to others. That is, the cup, or cask, or bottle in which their drink was served to them was as if filled with tears only.
The Israelites had been an openly rebellious people. God had forgiven them over and over. There is a limit to how many times He will forgive them. This seems, it could be that time. They are not only praying, but they are crying with the prayers. Their tears are in everything, because they do not cease to pray and cry to God.
Psalm 80:6 "Thou makest us a strife unto our neighbors: and our enemies laugh among themselves."
Either obliges us to contend with them for our defense and safety. Or having given us into their hands, they strive and contend one with another about dividing the spoil.
"And our enemies laugh among themselves": At us, and because there is no help for us in God, as they imagine. Or at God himself, as Kimchi, saying he cannot save as.
Can't you just hear the taunts of the ungodly neighbors saying, I thought you said you had a God that cared for you, where is He now? If you are His, why is He not answering your prayer?
Psalm 80:7 "Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved."
The same with (Psalm 80:3), only instead of God there, here it is "the God of hosts". The repetition of these words shows what was uppermost on the minds of God's people. What they were longing for, and most desirous of, namely, the light of God's countenance.
We see the psalmist actually trying to put the responsibility for change on the Lord. Isn't that really what happened when Jesus came and became our substitute on the cross? We were not worthy to be saved, but He saved us anyway. God of hosts could mean God of your armies.
Verses 8-16: The church is represented as a vine and a vineyard. The root of this vine is Christ, the branches are believers. The church is like a vine, needing support, but spreading and fruitful. If a vine does not bring forth fruit, the tree is worthless. And is not planted in a well-cultivated garden, with every means of being fruitful in works of righteousness. But the useless leaves of profession, and the empty boughs of notions and forms, abound far more than real piety. It was wasted and ruined. There was a good reason for this change in God's way toward them. And it is well or ill with us, according as we are under God's smiles or frowns. When we consider the state of the purest part of the visible church, we cannot wonder that it is visited with sharp corrections. They request that God would help the vine. Lord, it is formed by thyself, and for thyself, therefore it may, with humble confidence, be committed to thyself.
Verses 8-12: Israel is like a "vine" that God has cared for like a gardener (Isa. 5:1-7; Ezek. 15:1-8; John chapter 15). Israel's task was to give shade to other nations, to offer those nations the benefits of God's rule. But due to Israel's disobedience. God has "broken down her hedges" and removed His wall of protection around Israel, leaving her vulnerable to attack.
Psalm 80:8 "Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it."
"Vine out of Egypt": The vine is a metaphor for Israel, whom God delivered out of Egypt and nurtured into a powerful nation (compare Isa. 5:1-7; 27:2-6; Matt. 21:33-40).
We know that God Himself brought Israel (vine), out of Egypt with the mighty Right Hand of God. Canaan was occupied by heathen people, and the Lord drove them out and planted Israel instead. Israel is the vine that God planted in the Promised Land. In Egypt, the vine could not prosper, because it was denied the necessary things to produce fruit. The law was given to these Israelites on the way to the Promised Land, and they had the opportunity to produce much fruit for God. They failed. This vine was the same as the natural branch on the tree. Jesus is the true vine, as we see in the following verse.
John 15:5 "I am the vine, ye [are] the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing."
The trouble with the physical house of Israel is they did not abide with God.
Psalm 80:9 "Thou preparedst [room] before it, and didst cause it to take deep root, and it filled the land."
By sending the hornet before the Israelites, and driving the Canaanites out of the land (Exodus 23:28). And so the Targum, "thou didst remove from before thee the Canaanites." Which made way and room for them. And thus, the Lord prepared room for his interest, church, and people, in the Gentile world, in the first times of Christianity. By sending the Gospel into all parts of it, and making it successful, and still there is room (Luke 14:22).
"And didst cause it to take deep root": Which denotes the settlement of the people of Israel in Canaan, in church and state, as a body ecclesiastic and politic. So believers, being rooted in Christ, are grounded, settled, and established in him, and in a Gospel church state, and so become fruitful (see Col. 2:7).
"And it filled the land": With people, who, in the days of Solomon, were as the sand of the sea (1 Kings 4:20). And so the Gentile world was filled with Christian converts in the first times of the Gospel. And the interest and church of Christ will fill the whole world another day (Isa. 11:9).
This also is speaking of Joshua defeating and removing the heathen from the land. Soon the inheritance was divided and the children of Israel began to live in the land.
Psalm 80:10 "The hills were covered with the shadow of it, and the boughs thereof [were like] the goodly cedars."
That is, it made a shade, by its luxuriant foliage, on the hills in every part of the land. It seemed to cover all the hills.
"And the boughs thereof were like the goodly cedars": Margin, as in Hebrew, cedars of God. That is, lofty, majestic cedars (see notes at Psalm 65:9). The reference here is to the cedars of Lebanon, among the most majestic objects known to the Hebrews.
This was indeed, a land of milk and honey. It was fertile land and grew giant trees. The family of God moved in, and the land prospered.
Psalm 80:11 "She sent out her boughs unto the sea, and her branches unto the river."
The Mediterranean, or midland sea, which was the border of the land of Canaan to the west.
"And her branches unto the river": The river Euphrates, which was its border to the east (see Deut. 11:24). This, in the spiritual sense of it, will have its accomplishment in the church of Christ, when he shall have dominion from sea to sea, and from the river to the ends of the earth (Psalm 72:8). The Targum is, "she sent out her disciples to the great sea, and to the river Euphrates her babes;" or sucklings.
This land is on the edge of the Mediterranean Sea, and there were many boats and shipping. It seemed nature had cooperated with God, and they now had a warm water port for their shipping.
Psalm 80:12 "Why hast thou [then] broken down her hedges, so that all they which pass by the way do pluck her?"
After having done all this for her; which signifies the Lord's removing his presence, power, and protection, from Israel. Which was the hedge he set about them, and by which they were secured and defended from their enemies. But these being gone, they became an easy prey to them (see Job 1:10). The hedge about the church and people of God are the angels that encamp about them. Salvation, which is as walls and bulwarks to them; and the Lord himself, who is a wall of fire around them. Which may be said to be broken down when he withdraws his presence, and does not exert his power in the protection of them. But suffers them to be exposed to the persecutions of men.
"So that all they which pass by the way do pluck her?" The hedge being broken down, all passengers and travelers plucked the fruit of the vine as they passed along, there being nothing to keep them off from it. This may denote the plunder of the Israelites by their enemies, when left of God, they fell into their hands. And the havoc persecutors make of the church of Christ, and their spoiling them of their goods and substance, when they are permitted to do it.
When Israel began on this journey from Egypt to the Promised Land, God had been the hedge around them and helped them against their enemies. He had stood between the Red Sea and the Israelites, while the Israelites crossed unharmed. He had been with them in battle and the enemy had run away, knowing that Israel was protected by their God. Now it appears that the protection of God is gone. Their enemy can have free run on them. Now that Israel's God is not protecting her, all of the people around her are taking whatever they want from her.
Psalm 80:13 "The boar out of the wood doth waste it, and the wild beast of the field doth devour it."
As Shalmaneser, king of Assyria, who carried the ten tribes' captive. The title of this psalm in the Septuagint version is, a psalm for the Assyrian. Vitringa, on (Isa. 24:2), interprets this of Antiochus Epiphanes, to whose times he thinks the psalm refers. But the Jews of the fourth beast in (Dan. 7:7), which designs the Roman Empire The wild boar is alluded to, which lives in woods and forests, and wastes, fields, and vineyards.
"And the wild beast of the field doth devour it": As Nebuchadnezzar, king of Babylon, who carried the two tribes' captive, and who for a while lived among and lived as the beasts of the field. Both these, in their turns, wasted and devoured the people of Israel (see Jer. 50:17). Jarchi interprets this of Esau or Edom, that is, Rome; and says the whole of the paragraph respects the Roman captivity. That is, their present one. But rather the words describe the persecutors of the Christian church in general, comparable to wild boars and wild beasts for their fierceness and cruelty. And perhaps, in particular, Rome Pagan may be pointed at by the one, and Rome Papal by the other. Though the latter is signified by two beasts, one that rose out of the sea, and the other out of the earth. Which have made dreadful havoc of the church of Christ, his vine, and have shed the blood of the saints in great abundance (see Rev. 12:3). Unless we should rather by the one understand the pope, and by the other the Turk, as the Jews interpret them of Esau and of Ishmael.
This is just saying, the supernatural protection from wild beasts that they had before, is also gone. God is angry with them, and has removed His protection.
Psalm 80:14 "Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;"
Again, come and visit thy people; come back again to thy forsaken land. This is language founded on the idea that God had withdrawn from the land, or had forsaken it. That he had left his people without a protector, and had left them exposed to the ravages of fierce foreign enemies. It is language which will describe what seems often to occur when the church is apparently forsaken. When there are no cheering tokens of the divine presence. And when the people of God, discouraged, seem themselves to be forsaken by him (compare Jer. 14:8).
"Look down from heaven": The habitation of God. As if he did not now see his desolate vineyard, or regard it. The idea is, that if he would look upon it, he would pity it, and would come to its relief.
"And behold, and visit this vine": It is a visitation of mercy and not of wrath that is asked. The coming of one who is able to save, and without whose coming there could be no deliverance.
This is just another plea to God to not forget His people. It is no need to ask God to look, because His eye is always on His people.
Psalm 80:15 "And the vineyard which thy right hand hath planted, and the branch [that] thou madest strong for thyself."
And the branch, literally, the son. That is, the offspring or shoots of the vine. Not merely the original plant, the parent stock, but all the branches which had sprung from it and which had spread themselves over the land.
"That thou madest strong for thyself": Thou didst cause it to grow so vigorously for thine own use or honor. On that account, we now call on thee to defend what is thine own.
"And the branch that thou madest strong for thyself": Meaning the same thing, and the same people whom he confirmed in the land of Canaan, and made strong for his service and glory. The word translated "branch" signifies a son, as Israel was, to the Lord, son and firstborn.
Let us look at this prophetically and see the church which the Right Hand of God (Jesus), planted. This could even be saying, Father look down and save the church, because of Your Son's great establishment of it. Do not see our sin, see your precious Son's blood. Jesus established the church for us, we did not do it.
Psalm 80:16 "[It is] burned with fire, [it is] cut down: they perish at the rebuke of thy countenance."
That is, the vine of Israel, and the branch before spoken of, alluding to a vine, and its branches. Which, when become unprofitable, are cut down or cut off, and cast into the fire (see John 15:6). So Jerusalem and the temple were burnt with fire by Nebuchadnezzar, and afterwards by Vespasian.
"They perish at the rebuke of thy countenance": That is, the Israelites, signified by the vine, whose destruction was owing to the wrath of God upon them for their sins. He frowned upon them, and rebuked them in his hot displeasure, and to that their ruin was owing. Others were only instruments in his hands. Some understand this as a wish or spoken curse, let them that cut down the vine, and burn it with fire, perish at the rebuke of thy countenance (see Psalm 68:1), so the Targum.
We see the destruction of God's people. They will perish, unless God intervenes. Unless God looks down from heaven and has mercy, they are gone.
Verses 17-19: The Messiah, the Protector and Savior of the church, is the Man of God's right hand; he is the Arm of the Lord, for all power is given to him. In him is our strength, by which we are enabled to persevere to the end. The vine, therefore, cannot be ruined, nor can any fruitful branch perish. But the unfruitful will be cut off and cast into the fire. The end of our redemption is, that we should serve Him who hath redeemed us, and not go back to our old sins.
Psalm 80:17 "Let thy hand be upon the man of thy right hand, upon the son of man [whom] thou madest strong for thyself."
"Son of man": In this context, this phrase is primarily a reference to Israel. In a secondary sense, the "son of man" may allude to the Davidic dynasty and even extend to the Messiah, since He is so frequently called by that title in the New Testament.
This has to be prophetically speaking of the Messiah, the Christ. The Right Hand is strong, because He is God the Son. We know that man alone could not save himself, or anyone else. God sent the Savior, Jesus Christ to redeem us.
Psalm 80:18 "So will not we go back from thee: quicken us, and we will call upon thy name."
From thy fear, as the Targum; or from thy service, as Kimchi. Doing as above would encourage them to stand before the Lord, and worship him. Which they could not do, if he marked their sins, and demanded satisfaction from them for them. But if he looked to his Son and their surety, and took it from him, this would encourage their faith and hope, and give them boldness in his presence, and attach them to his service.
"Quicken us, and we will call upon thy name": The people of God are sometimes dead and lifeless in their frames, and in the exercise of grace and discharge of duty, and have need of the quickening influences of the Spirit and grace of God. And which are necessary to a fervent calling upon the name of the Lord in prayer, and without which none will stir up themselves so to do. Kimchi interprets this of quickening, or of raising to life, from the death of the captivity. And so Abarbinel, who thinks also that it respects the resurrection of the dead in the times of the Messiah.
Romans 10:13 "For whosoever shall call upon the name of the Lord shall be saved."
Romans 8:11 "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you."
Jesus Christ, their Messiah, is the quickening spirit they and we need to help us. In Him is Life, and the Life is the Light of men.
Psalm 80:19 "Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved."
The psalm is closed by the refrain in its third and most perfect form. First we had, "Turn us again, O God" (verse 3). Then, "Turn us again, O God of hosts" (verse 7). Now, "Turn us again, O Lord God of hosts". The appeal to God continually increasing in intensity. Having made his third appeal by the covenant Name, the psalmist seems to feel that he has done all that he can, and desists.
This is said again, to give impact to the statement. Man is his own worst enemy. We cannot save ourselves. God had to send a Savior to save us from sin and death, but also, to save us from our own blundering mistakes.
2 Corinthians 4:6 "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ."
Psalm 80 Questions
To the chief Musician upon Gittith, of Asaph.
Psalm 81: The background of the psalm appears to be the Feast of Tabernacles (Lev. 23:34-44), which reminded the people of God’s law and also constituted the feast of ingathering (Exodus 23:16). The psalm is composed of three distinct parts. First, a hymn (verses 1-5a), calls the people to praise God and reminds them of the ordination of the Feast of Tabernacles and its relationship to the Exodus (verses 3-5). Next an abrupt change in (verse 5b), seems to introduce a prophetic oracle unto the psalm. A prophet may well have come forward at this point in the ceremony and delivered the oracle contained in (verses 6-16). It recalls the miraculous deliverance at the Exodus (verses 6-12), and applies its significance to the present: trust the Lord and see His deliverance (verses 13-16). The verbs of this latter section should be retranslated to reflect a wish for the future, not for the past: “Oh that my people would hearken unto meâ€, and so on.
Verses 1-16: This psalm was intended to be used in the celebration of one of the feasts of Israel, most likely the Feast of Booths, or Tabernacles. After the call to worship (verses 1-5), the psalm presents a message from God in the first person (verses 6-16). This oracle pleads with Israel to “listen†to Him (verse 13), so that He might pour out on the nation the blessings of the covenant.
“Titleâ€: On the Gittith. See note on Psalm 8: Title.
The strength of Israel, who, by strength of hand, and a mighty arm, brought Israel out of Egypt. God protected and upheld them in the wilderness, and brought them to, and settled and established them in the land of Canaan. And who is the strength of every true Israelite, from whom they have both their natural and spiritual strength. So that they can exercise grace, perform duty, bear afflictions, withstand temptations, fight with and conquer enemies, and hold on and out unto the end. And therefore, have reason to sing the praises of God with great fervor, zeal, and affection.
Psalm 81:1 “Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.â€
And who is the strength of every true Israelite, from whom they have both their natural and spiritual strength. So that they can exercise grace, perform duty, bear afflictions, withstand temptations, fight with and conquer enemies, and hold on and out unto the end. And therefore, have reason to sing the praises of God with great fervor, zeal, and affection.
“Make a joyful noise unto the God of Jacobâ€: Or Israel, being the God that had made a covenant with them, had chosen them for his peculiar people, and had redeemed them out of the house of bondage, and bestowed peculiar favors upon them. And therefore, were under obligation to show forth his praise vocally and audibly, and with strong expressions of joy. And the spiritual Israel of God much more so, who have an interest in the covenant of grace, and share in electing, redeeming, and calling grace. By all which he appears to be their God and Father, in a special sense.
Gittith means winepress. Isn’t that interesting, since in the last chapter they were speaking of the vine? It is so irritating to me that so many people can get excited about ball games and other worldly things, but they think it a sin for us to get excited about God. In the verse above, we see excitement and joy. Sing aloud to God who is our strength. Notice in the rest of the verse, that noise does not bother God.
Luke 9:26 “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and Father’s, and of the holy angels.â€
This Scripture, if nothing else, gives us ample reason to sing praises to our God publicly. We should never cease praising our God. We should be a sweet, sweet sound in His ear. In song, it is so easy to tell God how much you love Him. Have you ever thumbed through and read the beautiful hymns that men and women of God have written under the anointing of the Holy Spirit of God? They are so beautiful, pretty soon you will be crying. Singing is a beautiful way of expressing what you want to say to God, when you can’t think of anything to say orally. I believe worshipful singing brings your spirit in close contact with God. My own personal praise song begins by saying praise 4 times and then says, Praise to the One who sent us His Son. The whole song goes on and on, praising God with words I might not be able to express in prayer.
Psalm 81:2 “Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.â€
“Harpâ€: A musical instrument with a long and narrow neck resembling a guitar. This word is rendered as lute by some translations.
It was the custom of the Jewish people to sing Psalms in their worship. Many churches today have begun to sing the Psalms in the Bible. The song that the Lord and His disciples sang just after the Lord’s supper probably was a Psalm. The psaltery was like a lyre. This is saying to play beautiful music with your song.
Verses 3-5: The psalmist calls Israel to once again celebrate the “New Moon†festival, which was a memorial of Israel’s deliverance from “Egypt†(Num. 29:6; 1 Chron. 23:31; 2 Chron. 2:4).
Psalm 81:3 “Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.â€
“New moon … time appointedâ€: The seventh month of Israel’s year (Tishri; Sept. / Oct.) culminated the festival year with a succession of celebrations. The month began with the blowing of the trumpets, continued with the Day of Atonement on the tenth day, and celebrated the Feast of Booths, or Tabernacles, on the fifteenth day when the moon was full. The Feast of Tabernacles praised God for His care in the wilderness wanderings, and also pointed to the coming kingdom (Matt. 17:1-4).
The blowing of the trumpet was to alert the Israelites to the sacred month. The trumpet was blown on the beginning of feast days as well. Jesus will blow the silver trumpet of redemption when we are called to meet Him in the air. There were appointed times to blow the trumpet. Each time the trumpet blew, it was for a specific purpose. It must be blown a specific way to let the people know what they were to do. One of the times it was blown was for the gathering of the people for worship. It was also, blown to call them to war. It must give off a certain sound for each occasion. Look, with me, at the following Scripture about the blowing of the trumpet.
1 Corinthians 14:8 “For if the trumpet give an uncertain sound, who shall prepare himself to the battle?â€
You can see why it was important to blow it correctly.
Psalm 81:4 “For this a statute for Israel, a law of the God of Jacob.â€
It was not a piece of will worship, or device of the children of Israel, but was of divine institution; that the Passover should be kept at the time it was. And that the trumpets should be blown on the new moon, or first of Tisri. And that the Feast of Tabernacles should be kept on the fifteenth of the same month.
“And a law of the God of Jacobâ€: And therefore, to be observed by Jacob’s posterity. The law for the one is in (Exodus 12:18), and for the other is in (Lev. 23:24). And so, all the ordinances of Christ, and of the Gospel dispensation, are to be regarded on the same account, because they are the statutes and appointments of God. And the Feast of Tabernacles is particularly put for them all (Zech. 14:16).
In the books of Leviticus and Numbers, the laws and statutes concerning the blowing of the trumpet are given.
Psalm 81:5 “This he ordained in Joseph a testimony, when he went out through the land of Egypt: I heard a language I understood not.â€
“Language … understood notâ€: Either the psalmist heard a message, the meaning of which he did not grasp, in which case this message is presented as an oracle in the following verses; or, the psalmist is referring to the Egyptian language, which the Jews did not know.
Possibly the reason Joseph is mentioned here is, because it was Joseph who preserved the family of Jacob (Israel), in Egypt. Another thought is that Joseph’s descendants, who were part of the 10 tribes that broke off, are to keep the blowing of the trumpets as well as Judah who remained. Joseph was not an Egyptian when he went to live there. Perhaps that is what is meant by a language that I understood not.
Psalm 81:6 “I removed his shoulder from the burden: his hands were delivered from the pots.â€
“Hands … delivered … potsâ€: The Israelites in Egypt were forced to carry bricks and clay in baskets.
God, with His Mighty Hand, removed the burden of slavery in Egypt from the Israelites. The mention of the pots, perhaps, has to do with the mortar they made for bricks. They were in hard bondage, until the Lord delivered them from Egypt.
Psalm 81:7 “Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.â€
“Secret place of thunderâ€: Probably a reference to God’s presence on Mt. Sinai at the giving of the law (compare Exodus 19:16; 20:18).
“Waters of Meribahâ€: Meribah, which means “strife†or “disputeâ€, marked places where Israel tempted God (compare Exodus 17:1-7; Num. 20:1-13; Psalms 95:8; 106:32).
The Scriptures say that God heard the cry of the family of Jacob, and He delivered them. We could go through the account of their exodus from Egypt, and we will find time and time again when God heard their cry for help, and He helped them. Such as at the Red Sea. God spoke to them at the foot of the mountain, and it sounded like thunder. We have all been (in a sense), to the waters of Meribah. Sometimes when we have had trials and tribulations, we have not been successful in having enough faith to overcome the problem. If we do not find enough faith to overcome the problem, then we must pass by Meribah again, until we do have enough faith to overcome. Selah again, means stop and pause and think on these things.
Verses 8-16: We cannot look for too little from the creature, nor too much from the Creator. We may have enough from God, if we pray for it in faith. All the wickedness of the world is owing to man’s willfulness. People are not religious, because they will not be so. God is not the Author of their sin, he leaves them to the lusts of their own hearts, and the counsels of their own heads; if they do not well, the blame must be upon themselves. The Lord is unwilling that any should perish. What enemies’ sinners are to themselves! It is sin that makes our troubles long, and our salvation slow. Upon the same conditions of faith and obedience, do Christians hold those spiritual and eternal good things, which the pleasant fields and fertile hills of Canaan showed forth. Christ is the Bread of life; he is the Rock of salvation, and his promises are as honey to pious minds. But those who reject him as their Lord and Master, must also lose him as their Savior and their reward.
Psalm 81:8 “Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;â€
Of himself, his being, and perfections. What he was unto them, had done for them, and would do for them, as in the following verses. Or “testify in theeâ€, bear witness to their spirits, that they were his people, and he was their God. This is a witness which the people of God have in themselves. It is the inward testimony of the Spirit. Besides which, there is the outward testimony of the word, and which also may be here meant; for it may be rendered.
“I will give a testimony to theeâ€: The law is a testimony of the will of God to his people, what he would have done, or not done. And the Gospel is a testimony of his grace, and the whole word testifies of Christ, his person, offices, obedience, sufferings, and death. Some render it, “testify against theeâ€, for their murmurings, rebellion, and idolatry (as in Psalm 50:7). And they are called upon to hear the voice of God in his word, and in his providences, being his people. And as such he addresses them, which bespeaks interest in them, affection to them, and an acknowledgment of them, and carries in it a reason why they should hear him.
“O Israel, if thou wilt hearken unto meâ€: This explains who are meant by the Lord’s people, Israel. The posterity of Jacob, a chosen and special people, who are exhorted not only to hear, but to hearken and to obey. Suggesting, it would be well with them, if they did as in (Psalm 81:13). And some take these words to be a wish, as there; “Israel, O that thou wouldest hearken unto me†(see Isa. 48:18).
Trials and tribulations will quickly go away, if we learn that our help is in the Lord. God is speaking. Pay close attention to what He is saying. Do not be like those who have ears and do not hear. Hear and understand. God will give us the answer, if we will just let Him. God is still talking to His people today, most of us are not listening.
Psalm 81:9 “There shall no strange god be in thee; neither shalt thou worship any strange god.â€
Or in the midst of thee, owned and worshipped as God. Or in thine heart, for whatever engrosses the affection, or a man puts his trust and confidence in, that he makes his god, and is a strange one. Thus, if any friend or relation, father or mother, wife or children, are loved more than God, they are set up as such in his place. Thus the epicure, that seeks the gratification of his carnal lusts, makes his belly his god. And the covetous man his money, in which he trusts, and therefore is called an idolater. And the self-righteous man his righteousness, on which he depends for salvation. Hence, we read of idols set up in the heart, from which they are disengaged in conversion, and kept from (Ezek. 14:7).
“Neither shall thou worship any strange godâ€: Only the Lord God is to be worshipped (Matt. 28:19), and there is but one God. Though this is to be understood not to the exclusion of the Son and Spirit, who are with the Father the one God, and to be worshipped equally with him, and are (see Matt. 28:19).
This is the first of the ten commandments of God. God had defamed all the gods of Egypt with the plague. These people, who had known all of this, should have no problem carrying this out. Anything or anyone, that you elevate above God can be a false god. Not only physical Israel needs to heed this, but spiritual Israel as well.
Psalm 81:10 “I the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.â€
The marvelous promise, “open thy mouth wide, and I will fill itâ€, has sometimes been used to wrongly justify a lack of preparation, as in, all they have to do is open their mouths and the Lord will give them a message. The true meaning, however, is that If God’s people come to Him with great petitions, He will grant them (103:5).
The first part of the verse above leaves no doubt at all who He is. What will God fill their mouth with? His Word.
Matthew 4:4 “But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.â€
We are cautioned to eat the Word. If we are filled with the Word of God (Jesus Christ), we are filled with Jesus.
Galatians 2:20 “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.â€
Psalm 81:11 “But my people would not hearken to my voice; and Israel would none of me.â€
Neither as exhorting them to the above duties, nor as promising the above favors; would neither hearken to the voice of the law, nor to the voice of the Gospel. But were like the deaf adder, which stops its ear to the voice of the charmer, charming never so wisely.
“And Israel would none of meâ€: Would not attend to his word, acquiesce in his will, nor delight themselves in him, and in his worship and service. Would have none of his salutary doctrines, or wholesome reproofs, nor of his laws and government. Would not have him to reign over them, nor to be their Savior, though the only one, and there is none beside him. Though the chiefest good, and from whom all good things come, and is the portion and exceeding great reward of his people (see Prov. 1:25).
If you are not filled with God’s Word, then you do not know the will of God in your life. Decisions made in your carnal mind that please your flesh, will not please God.
Psalm 81:12 “So I gave them up unto their own hearts’ lust: they walked in their own counsels.â€
Sometimes God gave them up, when they sinned, into the hands of the Moabites, or Ammonites, or Philistines, or other neighboring nations, for their chastisement. But to be delivered up unto their own hearts’ lust is worse than that. Nay, than to be delivered to Satan. Salvation may be the consequence of that, but damnation of this. And yet it is a righteous judgment; for as men like not to retain God in their knowledge, it is but just with him to give them up to vile affections, to a reprobate mind. To do things not convenient (Rom. 1:24). There is nothing men are more desirous of than to have their hearts’ lusts. And there is no greater judgment can befall them than to be left to the power of them, which must unavoidably issue in their ruin here and hereafter.
“And they walked in their own counselsâ€: Which were bad; after the imagination of their own evil hearts, and not after the counsels and directions of God in his word, and by his servants.
If we are not full of the Word of God, then we have a wicked heart. Walking in their own counsels means that they did what was pleasing to their flesh.
Psalm 81:13 “Oh that my people had hearkened unto me, Israel had walked in my ways!â€
This might have been expected from them, as they were his professing people. And it would have been to their advantage if they had hearkened to him, as well as it would have been well pleasing to him. For that is what is designed by this wish, which does not express the purposing will of God. For who hath resisted that? If he had so willed, he could have given them ears to hear. But his commanding will, and what is his approving one: to hearken to him is not only to hearken to what he commands, but to what he approves of. It is the good and acceptable will of God that men should hearken to the declarations of his will in the law, and to the declarations of his grace in the Gospel. And indeed it is the voice of Christ, the Angel of God’s presence. Who went before the children of Israel in the wilderness, which they were to hearken to and obey, that is here meant (see Exodus 23:20; Heb. 3:6).
“And Israel had walked in my waysâ€: Which he marked out and directed them unto, meaning his ordinances and commandments. Which to walk in, as it denotes progress and continuance, and supposes and requires life and strength, so it is both pleasant and profitable.
I say one more time, you cannot walk in God’s ways, unless you know what those ways are. The thing that troubles me about this is, God calls them (my people). To be Christian in name only is a very dangerous thing. We may call Him my God, but if we do not do the will of God, we are not His. We cannot do the will of God, until we know what that will is. Read and study your Bible, let God fill you with His Word, so that you will know what God’s will is for you. Obey God’s Word, then you can truthfully call Him MY GOD.
Psalm 81:14 “I should soon have subdued their enemies, and turned my hand against their adversaries.â€
“Soon have subdued their enemiesâ€: One of the blessings of obedience promised to Israel in the Mosaic Covenant was victory over its enemies (compare Num. 33:52-56; Deut. 6:16-19; 7:16-24).
God loved them enough to bring them out of bondage in Egypt. He removed their enemy before them, until they became unfaithful to Him. He will bring us out of Egypt (the world), but we must have no other gods before HIM.
Psalm 81:15 “The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.â€
Or, “lied unto himâ€. Feignedly submitted to him, flattered him, pretended friendship to him, and entered into a league with him. Either Israel, mentioned in (Psalm 81:13), our God, whom and whose worship and people they hated. As every natural man is a hater of God, and all that is good, and enmity itself unto him. But these shall all submit to Christ, sooner or later, in one way or another. And acknowledge him Lord, and that he is superior to them, and themselves not a match for him.
“But their timeâ€: The time of his people. They would have continued to be a happy and a flourishing nation.
“Should have endured for everâ€: Perpetually, as long as they continued to be obedient. If a nation were obedient to the will of God; if it wholly obeyed his laws; if it countenanced by statute no form of sin; and if it protected no iniquity. If it was temperate, just, virtuous, and honest, there is no reason why its institutions should not be perpetual, or why it should ever be overthrown. Sin is, in all cases, the cause of the ruin of nations, as it is of individuals.
They could have repented and come to God. They would have received everlasting life in the process. Christians, this is speaking to us. We must obey God and receive His blessings. The penalty for sin is death, but the gift of life is in believing in the name of the Lord Jesus Christ. Each person must choose sin and death, or life in Jesus Christ.
Psalm 81:16 “He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.â€
“Honey out of the rockâ€: This phrase was first used by Moses in his song of praise (Deut. 32:13). Though honey is sometimes found in the clefts of rocks, the intent of the figure here is more likely to valuable food provided from unlikely places.
“Wheat†and “honey†are symbols of enjoyment and prosperity. “Honey out of the rock†could mean wild honey or, more probably, honey supplied miraculously, like the water from the rock in the desert (Exodus 17:6).
The Great Shepherd knows where the good grass is and feeds His sheep with the finest. When God’s people follow Him and obey Him, there is a wonderful reward awaiting them. They will have access to the tree of Life. Look with me at the provisions that have been made for the true believer in Christ.
Revelation 22:1-5 “And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.†“In the midst of the street of it, and on either side of the river, the tree of life, which bare twelve fruits, yielded her fruit every month: and the leaves of the tree for the healing of the nations.†“And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:†“And they shall see his face; and his name in their foreheads.†“And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.â€
Christians, read God’s Book every day and store it in your heart. God’s desire is for you to live with Him in heaven. Do the will of God for your life, and you will not miss your reward.
A Psalm of Asaph.
Psalm 82: Like Psalm 58, this psalm is concerned with the problem of unjust judges. The content of the psalm may be analyzed as follows: God Himself arrives for the hearing (verse 1), the accusations are delivered (verses 2-5), God sets forth His verdict (verses 6-7), and the psalmist presents a petition for God's judgment over the entire earth (verse 8). Judges are called Elohim, "gods" (in verse 6), because of their responsibility to represent God (compare John 10:34 where Jesus quotes this verse to support His deity).
Verses 1-8: This psalm (like Psalms 2 and 58), focuses on the injustices of tyranny. The psalmist pictures God standing in the assembly of earthly leaders, to whom He has delegated authority, and condemning their injustices. The final prayer of the psalmist (verse 8), is that God Himself will take direct control of the affairs of this world.
III. The Replacement of World Leaders with God (82:8).
Verses 1-5: Magistrates are the mighty in authority for the public good. Magistrates are the ministers of God's providence, for keeping up order and peace, and particularly in punishing evil-doers, and protecting those that do well. Good princes and good judges, who mean well, are under Divine direction; and bad ones, who mean ill, are under Divine restraint. The authority of God is to be submitted to, in those governors whom his providence places over us. But when justice is turned from what is right, no good can be expected. The evil actions of public persons are public mischiefs.
Verses 1-4: God's concern for the "poor" and defenseless of the world is apparent throughout Scripture (Deut. 24:17; Isa. 11:4; Jer. 22:16). The courts were intended as the place where "needy" people could find justice, but they were not fulfilling this responsibility.
Psalm 82:1 "God standeth in the congregation of the mighty; he judgeth among the gods."
"In the congregation of the mighty": The scene opens with God having called the world leaders together.
"Among the gods": The best interpretation is that these are human leaders, such as judges, kings, legislators and presidents (compare Exodus 22:8-9, 28; Judges 5:8-9). God the Great Judge, presides over these lesser judges.
God standeth, means God continues to stand. The congregation in the Old Testament, are the Israelites. The congregation of the mighty perhaps, would be speaking of the High Priest and the priests, because they were mighty among their people. They were elevated up as gods by their people. They actually said who was allowed to enter the temple, and who could not. They made many judgements of the people. They really were a government in a government. The High Priest was set up at first, to represent God to the people, and the people to God. They started out just fine, but by the time that Jesus was ministering on the earth, the priesthood had gone down to the point that they were buying and selling the position of High Priest. The presence of God was over the mercy seat in the tabernacle in the wilderness.
Verses 2-4: "Judge unjustly": God accuses the lesser human judges of social injustices which violate the Mosaic law (e.g., Deut. chapter 24).
Psalm 82:2 "How long will ye judge unjustly, and accept the persons of the wicked? Selah."
These are the words not of the psalmist, but of the divine Person that stands in the congregation of the mighty, and judges among the gods. Calling the unjust judges to an account, and reproving them for their unrighteous proceedings and perversion of justice. In which they had long continued, and which was an aggravation of their sin. This is very applicable to the rulers and judges of the Jewish nation in the times of Christ, who had long dealt very unjustly, and continued to do so. They judged wrong judgment, or judgment of iniquity, as Aben Ezra renders it, both in civil and ecclesiastical things. Their judgment was depraved concerning the law, which they transgressed and made void by adhering to the traditions of the elders. They passed an unrighteous judgment on John the Baptist, the forerunner of Christ, rejecting his baptism, and calling him a devil. And upon Christ himself, judging him to death for crimes he was not guilty of. And upon his followers, whom they cast out of the synagogue. For the character of an unjust judge (see in Luke 18:2).
"And accept the persons of the wicked?" Gave the cause in favor of them, and against the righteous, because they were rich, or related to them. Or had bribes from them, contrary to the law in (Deut. 16:19). So the judges among the Jews, in Christ's time, judged according to appearance, the outward circumstances of men, and not righteous judgment, as our Lord suggests (John 7:24).
We find that justice did not prevail. God had given these Israelites the most complete set of laws and ordinances known to man. They covered the civil laws, as well as the religious laws. There was no excuse for judging unjustly. God had given them the way to judge every situation. This does not exactly say so, but favoritism was probably being practiced. The priesthood had really gone down. Of course, Selah means stop and think on this.
Psalm 82:3 "Defend the poor and fatherless: do justice to the afflicted and needy."
Or, judge them. Such as have no money to enter and carry on a suit, and have no friends to assist and advise them, and abide by them. These should be taken under the care and wing of judges. Their cause should be attended to, and justice done them. Their persons should be protected, and their property defended and secured for. Since they are called gods, they ought to imitate him whose name they bear, who is the Father of the fatherless, the Judge of the widows, and the helper of the poor that commit themselves to him (Psalm 10:14). Such a righteous judge and good magistrate was Job (see Job 29:12).
"Do justice to the afflicted and needy": Or "justify" them. Pronounce them righteous, give the cause for them, not right or wrong, nor because they are poor and needy, but because they are in the right. For, if wicked, they are not to be justified, this is an abomination to the Lord (see Lev. 19:15).
From this Scripture, it seems their favors had been done for the wealthy, perhaps for a bribe. They were doing the very opposite of what the Lord had taught them to do. He reminds them again here, that they must defend the fatherless and the widow. They must help the needy. This of course, would not get them any bribes on the earth.
Psalm 82:4 "Deliver the poor and needy: rid [them] out of the hand of the wicked."
From his adversary and oppressor, who is mightier than he, and draws him to the judgment seat. When it is not in his power to defend himself against him, and get out of his hands, unless a righteous judge will show a regard to him and his cause. And sometimes even an unjust judge, through importunity, will do this, as everyone ought, and every righteous one will.
"Rid them out of the hand of the wicked": This was what the poor widow importuned the unjust judge for, and obtained (Luke 18:3).
If they are to be a good judge, then they must help those who are not able to help themselves. The wicked seem to pick on the poor and needy, because they cannot help themselves. These judges need to remember that their time is coming. They will have to stand before the Lord Jesus on judgement day. They will be judged in the same manner they judged others.
Psalm 82:5 "They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course."
"Darkness": Signifies both intellectual ignorance and moral iniquity.
"Foundations of the earth are out of course": When leaders rule unjustly, the divinely established moral order which undergirds human existence is undermined.
How dark and full of sin can the world get? The very ones who are supposed to be upholding that which is right, have gone bad themselves. If those who are supposed to uphold righteousness are gone bad, then it seems that there is great darkness.
Matthew 15:14 "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch."
Matthew 6:23 "But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great [is] that darkness!"
Verses 6-8: It is hard for men to have honor put upon them, and not to be proud of it. But all the rulers of the earth shall die, and all their honor shall be laid in the dust. God governs the world. There is a righteous God to whom we may go, and on whom we may depend. This also has respect to the kingdom of the Messiah. Considering the state of affairs in the world, we have need to pray that the Lord Jesus would speedily rule over all nations, in truth, righteousness, and peace.
Psalm 82:6 "I have said, Ye [are] gods; and all of you [are] children of the most High."
This verse was quoted by Jesus when the religious authorities wanted to stone Him for declaring Himself to be the Son of God (John 10:34-38).
"I have said": Kings and judges are set up ultimately by the decree of God (Psalm 2:6). God, in effect, invests His authority in human leaders for the stability of the universe (compare Rom. 13:1-7).
"Ye are gods": Jesus, in quoting this phrase in (John 10:34), supported the interpretation that the "gods" were human beings in a play on words, He claims that if human leaders can be called "gods", certainly the Messiah can be called God.
"You are children of the most High": Created by God for noble life.
Notice, that gods is not capitalized. They are false gods. They are gods in their own sight. This calling them gods is a mocking of the real Word. They were acting with great authority given them by God. It is such a shame that they abused that authority. God had set up a ruling authority of which they were, but they had misused their office. These were Israelites (children of the most High).
Psalm 82:7 "But ye shall die like men, and fall like one of the princes."
"Die like men": In spite of being made in God's image, they were mortal and would die like human beings.
"Fall like ... princes": The unjust rulers would become vulnerable to the violent deaths which often accompanied tyranny.
They will be judged more harshly, because they sinned in full knowledge. Even though they had a high office on this earth, they were but men, and would die as men. The statement like princes, means that their death will be first. God judges the house of God first.
Psalm 82:8 "Arise, O God, judge the earth: for thou shalt inherit all nations."
"For thou shalt inherit all nations": The psalmist prayerfully anticipates the future when God will set up His kingdom and restore order and perfect justice to a sin-cursed world (compare Psalms 96 and 97; Isa. 11:1-5).
He is calling for Messiah who will rule all the earth justly. We would say, come quickly Lord Jesus. Jesus will rule as King of kings and Lord of lords. Jesus is the Righteous Judge who all will stand before in judgement.
Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
Psalm 82 Questions
A Song [or] Psalm of Asaph.
Psalm 83: The ominous background of this psalm of national lament lies in the threatening confederacy of almost all of Israel's hostile neighbors (verses 5-8). Nowhere in the Old Testament is there such an assortment of enemies arrayed against the nation, with the possible exception of a similar group that opposed Jehoshaphat (2 Chron. 20:1-12). In answer to this situation the psalmist offers an initial petition (verse 1), expresses his lament (verses 2-8), and then renews his petition for the Lord's intervention (verses 9-18). Citing both His deliverance in the past (verses 9-11), and His reputation at stake in the present crisis (verses 16-18).
Verses 1-18: This psalm, a national lament which includes prayer and imprecations, may be best studied with a map since several individual national enemies of Israel are noted. (2 Chron. 20:1-30), may record the specific historical event prompting this psalm, though some Bible students believe that the nations mentioned are only symbolic of all of Israel's enemies. The psalmist begs God to rescue Israel from its enemies as He had done so many times in the past.
III. A Petition for Divine Judgment (83:9-18).
Verses 1-8: Sometimes God seems not to be concerned at the unjust treatment of his people. But then we may call upon him, as the psalmist here. All wicked people are God's enemies, especially wicked persecutors. The Lord's people are his hidden one; the world knows them not. He takes them under his special protection. Do the enemies of the church act with one consent to destroy it, and shall not the friends of the church be united? Wicked men wish that there might be no religion among mankind. They would gladly see all its restraints shaken off, and all that preach, profess, or practice it, cut off. This they would bring to pass if it were in their power. The enemies of God's church have always been many. This magnifies the power of the Lord in preserving to himself a church in the world.
Psalm 83:1 "Keep not thou silence, O God: hold not thy peace, and be not still, O God."
Which he is thought and said to do, when he does not answer the prayers of his people, nor plead their cause, nor rebuke their enemies. When he does not speak a good word to them, or one for them, or one against those that hate and persecute them.
"Hold not thy peace": Or "be not deaf" to the cries and tears of his people, and to the reproaches, menaces, and blasphemies of wicked men.
"And be not still, O God": Or "quiet", at rest and ease, inactive and unconcerned, as if he cared not how things went (the reason follows in verse 2).
This Psalm of Asaph is an appeal to God to intervene and save Israel. When God speaks, the world listens. Asaph is not asking God to send a warrior to lead them back. Asaph is fully aware that God Himself could bring them back, if He would speak up.
Psalm 83:2 "For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head."
"Thine enemies": Throughout this psalm, the hostile nations are described as God's enemies.
It appears to me that, these enemies of God and God's people are taking advantage of the fact that God is letting them fight their own battles. This is the chance for the enemy to come in and destroy Israel. They have even begun to brag about the conquest.
Psalm 83:3 "They have taken crafty counsel against thy people, and consulted against thy hidden ones."
The people of Israel, hereafter named, whom God had chosen and affirmed to be his people. These they dealt with delicateness, as the king of Egypt had done with their forefathers. And this, agreeably to their character, being the seed of the old serpent, subtler than any of the beasts of the field. These devised cunning devices, formed crafty schemes for the destruction of the Lord's people. But often so it is, that the wise are taken in their own craftiness, and their counsel is carried headlong.
"And consulted against thy hidden ones": Not hidden from the Lord, and unknown unto him, though from their enemies, and unknown by them, and so the object of their hatred and persecution. But hidden by him as his jewels and peculiar treasure, which he takes care of. Hidden under the shadow of his wings, in the secret of his presence and tabernacle, as in a pavilion. And therefore, it was a daring piece of insolence in their enemies to attack them. So the life of saints is said to be hid with Christ in God, which denotes both its secrecy and safety (see Col. 3:3). The Targum is, "against the things hidden in thy treasures". Meaning the riches of the temple.
We have discussed before how the enemies of God try to destroy God's people. This is the case here. God will stop them from destroying them. The hidden ones are hidden by God.
Psalm 83:4 "They have said, Come, and let us cut them off from [being] a nation; that the name of Israel may be no more in remembrance."
"Cut them off": The hostile nations, under Satan's influence, repudiated God's promise to preserve forever the nation of Israel (compare Gen. 17:7-8; Psalm 89:34-37).
The Israel that they would like to stop are two-fold. They would like to stop the nation of Israel. They want to stop spiritual Israel (the church), as well. There is just One standing between them and victory, and that is God. Jesus has actually set up habitation in the church. Their memories of Israel are frightening. They knew that in the past they could not overcome Israel, because Israel's God would fight for them. Now that they feel that Israel's God has forsaken them, they think they can whip Israel.
Psalm 83:5 "For they have consulted together with one consent: they are confederate against thee:"
Or "heart". Wicked men are cordial to one another, and united in their counsels against the people of God, and his interest. Whatever things they may disagree in, they agree in this, to oppose the cause and interest of true religion, or to persecute the church and people of God. Herod and Pontius Pilate are instances of this.
"They are confederate against thee": Or have made a covenant against thee. The covenant they had entered into among themselves, being against the Lord's people, was against him. And such a covenant and agreement can never stand; for there is no wisdom, nor understanding, nor counsel against the Lord (Prov. 21:30). This the psalmist mentions to engage the Lord in the quarrel of his people, and not be still, and act a neutral part. Since those were his enemies, and confederates against him, and they are next particularly named.
The enemies of the nation of Israel are many. All of the countries driven out before them are enemies of Israel. It appears from this, that a group of nations have come together against Israel. The main thing they have in common is that they hate Israel. They are a confederacy, not only against Israel, but against Almighty God.
Psalm 83:6 "The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;"
"Edom ... Hagarenes": The list of nations represents Israel's enemies throughout its history. Edom descended from Esau and lived southeast of Israel. The Ishmaelites, descendants from Abraham and Hagar, were Bedouin tribes. The Moabites descended from Lot (compare verse 8), and were tribal people living east of the Jordan (compare Judges 11:17-18; Isa. Chapters 15 and 16). The Hagarenes were a nomadic tribe living east of the Jordan (1 Chron. 5:10; 19-20).
Esau was the father of the Edomites. He thought so little of his birthright, that he sold it for a bowl of soup. He had always hated Israel, even though he was related to them. Ishmael had been the son of Abraham and the bondwoman. The Ishmaelites descended from him. They had always hated the Israelites, because they were Abraham's children with Sarah. Abraham gave Isaac (Israelite), the right hand (spiritual), blessing and gave Ishmael (son of the bondwoman Hagar), the left hand blessing [which is of the flesh]. It appears that the Hagarenes were the descendants of Hagar. This group of people felt as if they had been cheated, and they all hated Israel. In fact, this feud is still going on today between the Arabs and the Jews.
Psalm 83:7 "Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;"
"Gebal ... Tyre": Gebal was probably a community south of the Dead Sea, near Petra in Edom. Ammon, a nation descending from Lot, was located east of the Jordan River. The Amalekites, nomads living southeast of the Jordan River, were descendants of Esau (compare Gen. 36:12, 16; Exodus 17:8-13; Num. 24:20; Judges 6:3; 1 Sam. 15:1-8). Philistia was located southwest of Israel (see Judges chapters 14 and 15). Tyre was northwest of Israel (compare Ezek. Chapter 27).
Gebal, Ammon, and Amalek were all foes of Israel and had been for years. We know the Philistines were off and on in war with Israel all the time. The Philistines had blinded Samson, they were also the group that captured and desecrated the Ark. David had killed the giant from the Philistines. Tyre had many men who worked on the tabernacle, but that was for money. They were really never friends with Israel.
Psalm 83:8 "Assur also is joined with them: they have holpen the children of Lot. Selah."
This dominant nation of the eighth century B.C. took captive the northern 10 tribes of Israel in 722 B.C. Assyria used smaller nations, like Moab and Ammon (the children of Lot; compare Gen. 19:36-38), to accomplish its military goals.
Assur was just one more evil group to come against Israel. The children of Lot were the nations that formed from Lot through incest with his daughters.
Genesis 19:36-38 "Thus were both the daughters of Lot with child by their father." "And the firstborn bare a son, and called his name Moab: the same [is] the father of the Moabites unto this day." "And the younger, she also bare a son, and called his name Ben-ammi: the same [is] the father of the children of Ammon unto this day."
The nations of Moab and Ammon are part of this evil conspiracy. Selah; means it is time to pause and think of the evil of all these nations coming against Israel. This battle (in a sense), has never stopped. This is the battle of good and evil.
Verses 9-18: All who oppose the kingdom of Christ may here read their doom. God is the same still that ever he was; the same to his people, and the same against his and their enemies. God would make their enemies like a wheel; unsettled in all their counsels and resolves. Not only let them be driven away as stubble, but burnt as stubble. And this will be the end of wicked men. Let them be made to fear thy name, and perhaps that will bring them to seek thy name. We should desire no confusion to our enemies and persecutors but what may forward their conversion. The stormy tempest of Divine vengeance will overtake them, unless they repent and seek the pardoning mercy of their offended Lord. God's triumphs over his enemies, clearly prove that he is, according to his name JEHOVAH, an almighty Being, who has all power and perfection in himself. May we fear his wrath, and yield ourselves to be his willing servants. And let us seek deliverance by the destruction of our fleshly lusts, which war against the soul.
Psalm 83:9 "Do unto them as [unto] the Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison:"
"Midianites ... Jabin": The psalmist reminded God of famous past victories. Gideon had defeated the Midianites (Judges 7:19-25). Barak and Deborah defeated Jabin and his army commander, Sisera, near the Brook Kishon (Judges chapters 4 and 5).
Midian was the location of God's victory through Gideon, and "Sisera" was defeated by Deborah and Barak. God could be counted on to fight for His people in the future as He had in the past.
We see Asaph looking back at the miraculous destruction God had brought about in the past against those who opposed Israel. Asaph is saying, do the same thing to these enemies.
Psalm 83:10 "[Which] perished at En-dor: they became [as] dung for the earth."
Aben Ezra and Kimchi understand this of the Midianites. But rather it is to be understood of Jabin and Sisera, and the army under them, who perished at this place, which is mentioned along with Taanach and Megiddo (Joshua 17:11). Which are the very places where the battle was fought between Jabin and Israel (Judges 5:19). According to Jerom, it was four miles from Mount Tabor to the south, and was a large village in his days, and was near to Nain, the place where Christ raised the widow's son from the dead (Luke 7:11).
"They became as dung for the earth": Being unburied, they lay and rotted on the earth, and became dung for it (see Jer. 8:2). Or were trodden under foot, as dung upon the earth. So the Targum, "they became as dung trodden to the earth."
This is speaking of the brook suddenly overflowing its banks and drowning the enemy of Israel.
Psalm 83:11 "Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:"
"Oreb ... Zalmunna": These men were chiefs of the Midianites when they were defeated by Gideon (compare Judges chapters 6-8).
This is just saying, kill the ruler as same as the foot soldier. Gideon captured and killed Zebah and Zalmunna.
Psalm 83:12 "Who said, Let us take to ourselves the houses of God in possession."
Not the kings and princes of Midian just mentioned, but the confederate enemies of Israel, named in (Psalm 83:6 above). To whom the like things are wished as to the Midianites and others, because they said what follows.
"Let us take to ourselves the houses of God in possession": Not only the temple, which was eminently the house of God, but all the habitations of the Israelites in Jerusalem, and other places, where the Lord granted to dwell. Unless this should be ironically spoken by their enemies calling them so, because they pretended, as they reckoned it, to have and to hold them by the gift of God. Whereas, of right, they belonged to them, at least some of them. Such a claim was made by the Ammonites in the times of Jephthah (Judges 11:13). And to dispossess the Israelites was the intention of the Ammonites and Moabites in the times of Jehoshaphat (2 Chron. 20:10).
The houses of God had great possessions of silver and gold. Their eyes were on the wealth they could loot. They did not realize, to rob God is a fatal mistake. We have people now, who are breaking into churches and stealing things they can use or sell. This is a very dangerous thing to do. The curse this type of action would bring would be an eternal curse.
The psalmist uses several dramatic similes in his prayer for the destruction of Israel's enemies.
Psalm 83:13 "O my God, make them like a wheel; as the stubble before the wind."
Which, as the Targum adds, is rolled, and goes on, and rests not in a downward slope. Let them be as fickle and inconstant as a wheel. Being in high, let them be in slippery places, and brought down to desolation in a moment; like a wheel set running downhill, so let them swiftly and suddenly come to ruin. Or be in all kind of calamities, and continual troubles as the wheel is always turning. Some think there is an allusion to the wheel by which bread corn was bruised (see Isa. 28:28). But the word signifies a rolling thing before the wind, as a wisp of straw or stubble, which is easily carried away with it. Jarchi interprets it of the tops or down of thistles, which fly off from them, and roll up, and are scattered by the wind (see Isa.17:13). And which agrees with what follows.
"As the stubble before the wind": Which cannot stand before it, but is driven about by it here and there. And so wicked men are, as chaff and stubble, driven away in their wickedness, with the stormy wind of divine wrath and vengeance. And chased out of the world, which is here cursed.
Perhaps, this wheel means that they will turn over and over and never stop. The stubble of the field blows away with the wind. This unattached wheel would be like the stubble, it would roll over by the slightest wind, but never get anywhere.
Psalm 83:14 "As the fire burneth a wood, and as the flame setteth the mountains on fire;"
Or "forest"; which is sometimes done purposely, and sometimes through carelessness, as Virgil observes. And which is done very easily and swiftly, when fire is set to it. Even all the trees of it, great and small, to which an army is sometimes compared (Isa. 10:18).
"And as the flame setteth the mountains on fire": Either the mountains themselves, as Etna, Vesuvius, and others; or rather the grass and trees that grow upon them, smitten by lightning from heaven, which may be meant by the flame. In like manner, it is wished that the fire and flame of divine wrath would consume the confederate enemies of Israel, above mentioned. As wicked men are but as trees of the forest, and the grass of the mountains. Or as thorns and briers, to the wrath of God, which is poured out as fire, and is signified by everlasting burnings.
Fire burns the wood and leaves nothing but ashes. Lightning striking a tree in the forest can destroy a large area of trees. Sometimes forest fires look as if the whole world is on fire.
Psalm 83:15 "So persecute them with thy tempest, and make them afraid with thy storm."
Pursue them with thy fury, follow them with thy vengeance. Cause it to fall upon them like a mighty tempest.
"And make them afraid with thy storm": God has his storms and tempests of wrath and vengeance, which he sometimes causes to fall upon wicked men in this life. To their inexpressible terror, and with which he takes them out of this world. And he has still more horrible ones to rain upon them hereafter (see Job 27:20).
Asaph is asking God to let His vengeance come upon these evil people. God really controls the wind, sea, the lightning, and all other things of nature. God could send whatever problem He desired upon them.
Psalm 83:16 "Fill their faces with shame; that they may seek thy name, O LORD."
For their sins, or rather through disappointment, not being able to put their desperate and deep laid schemes into execution. Or "with lightness"; instead of a weight of honor and glory upon them, let them be despised. R. Joseph Kimchi renders it, "fill their faces with fire"; let their faces be as if they were on fire, as men's faces are, who are put to an exceeding great blush, or are most sadly confounded and ashamed.
"That they may seek thy name, O Lord": Not they themselves, who are filled with shame; for it is cursed, that they be ashamed, and troubled for ever, and so as to perish (Psalm 83:17). But others; for the words may be supplied, as in (Psalm 83:18), "that men may seek thy name, or that thy name may be sought". The judgments of God upon wicked men are sometimes the means of arousing others, and putting them upon seeking the Lord, his face, and his favor. That God would be merciful to them, pardon their iniquities, avert judgments from them, and preserve them from threatened calamities. And this is a good end, when answered (see Isa. 26:9).
I guess one of the best examples in all the Bible, about someone being shamed for what they had done, was Paul. He had actually persecuted the Christians. When he came face to face with the Light of this world, he repented and changed. Asaph is saying here, show them your face and make them ashamed for what they have done.
Psalm 83:17 "Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:"
As long as they are in this world, and to all eternity in another; a dreadful portion this.
"Yea, let them be put to shame, and perish": Wholly and eternally, in soul and body, for evermore.
He is saying here, that since they will not change, bring your everlasting judgement upon them. He is asking the Lord to destroy them, before they destroy Israel.
Psalm 83:18 "That [men] may know that thou, whose name alone [is] JEHOVAH, [art] the most high over all the earth."
"Know ... most High": The purpose of the maledictions against the hostile nations is neither personal nor national, but spiritual: that the nations may know and glorify God.
"May know ... is JEHOVAH": The Gentile nations need to know that the God of the Bible is the only God.
So many times in prayer, I have said, Lord, show them who You are. This is what Asaph is saying here. Asaph says to God, defeat these mighty nations that have come against Israel, and all of the nations will glorify your name. We do know that the incident at the Red Sea made many a country reluctant to come against Israel, because of the Mighty God that had done the miracle for them. When this was written a good amount of time had passed since God had brought Israel out of Egypt with His mighty Hand, and these nations around Israel had forgotten that God fights for Israel. If God were to do this for Israel here, Asaph says, all the nations around would know the power of JEHOVAH the Almighty God. JEHOVAH, THE SELF EXISTING ONE, THE ETERNAL ONE, whatever you choose to call Him, there is no greater. He is Supreme Ruler of the universe.
Psalm 83 Questions
To the chief Musician upon Gittith, A Psalm for the sons of Korah.
Clearly a Son of Zion, this psalm expresses the rejoicing of a pilgrim who has made his way to the temple in Jerusalem. The psalm contains three key notes: the blessedness of those who dwell at the temple (verses 1-4), the blessedness of those who come to the temple (verses 5-7), and the blessedness of all who trust in the Lord (verses 8-12). "Baca" (verse 6), appears to refer to a shrub that grows in arid places and thus points to the hardships endured by the pilgrim on his way to the Holy city.
Verses 1-12: This psalm, like other psalms of ascent (Psalms 120-134), expresses the joy of a pilgrim traveling up to Jerusalem, then up into the temple to celebrate one of the feasts. The pilgrim focuses his attention especially on the thought of being in the very presence of the Lord God. The New Testament believer-priest, in an even greater way, can come into the presence of the Lord (compare Heb. 4:16; 10:19-22).
III. The Elation at Worshiping God (84:8-12).
Title: "On the Gittith" (see note on Psalm 8: Title).
"Sons of Korah": These descendants of Levi through Kohath were the gatekeepers and musicians in the temple at Jerusalem (1 Chron. 6:22; 9:17-32; 26:1; see all Psalms 42-49; 84-85; 87-88).
Verses 1-7: The ordinances of God are the believer's solace in this evil world. In them he enjoys the presence of the living God: this causes him to regret his absence from them. They are to his soul as the nest to the bird. Yet they are only an earnest of the happiness of heaven; but how can men desire to enter that holy habitation, who complain of Divine ordinances as wearisome? Those are truly happy, who go forth, and go on in the exercise of religion, in the strength of the grace of Jesus Christ, from whom all our sufficiency is. The pilgrims to the heavenly city may have to pass through many a valley of weeping, and many a thirsty desert. But wells of salvation shall be opened for them, and consolations sent for their support. Those that press forward in their Christian course, shall find God add grace to their graces. And those who grow in grace, shall be perfect in glory.
Psalm 84:1 "How amiable [are] thy tabernacles, O LORD of hosts!"
"Amiable are thy tabernacles": The temple worship center was lovely because it enabled the Old Testament saint to come into the presence of God (compare Psalms 27; 42:1-2; 61:4; 63:1-2).
"Lord of hosts": "Hosts" represent God's angelic armies, thus God's omnipotence over all powers in heaven and on earth (compare verses 3, 8, 12).
Amiable, in the verse above, means loved or well-beloved. This is the only use of this word in all the Bible. There is so much in this little verse. Let us first look at the tabernacle. The tabernacle in the wilderness was a place where God met with His people. It was patterned after the true tabernacle which is in heaven. When the people could go to the tabernacle, it was a point of contact with Almighty God.
Hebrews 8:5 "Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern shewed to thee in the mount."
As we always do, in these lessons, let us look at what it means to the Christian.
Revelation 21:3 "And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God."
Let us look at one more Scripture on the tabernacle.
2 Corinthians 5:1 "For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."
The most beautiful thing in all the earth is believers worshipping their God. The Jews came to the tabernacle to do just that on feast days. Christians gather on Sundays. To take away the privilege to worship with others of like faith, would be to tear our heart out. The tabernacle was the center point of the tents when they travelled. This should still be true. Our worship of God should be the center of our life. God's desire is to tabernacle in the very center of our being.
Psalm 84:2 "My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God."
"Longeth ... fainteth ... crieth out": The psalmist is consumed with his happy, but intense desire to worship God in the temple.
I will begin this by asking, do we long for fellowship with God? Is God the focal point of our life? Are we feeling as if we want to go and worship God, or do we go because it is an obligation? In recent years, an area in China made it illegal to worship God publicly. After years of not being able to go to church, the government allowed the people to worship again. People waited 10 or 12 hours for the privilege of attending church. The problem is, we do not miss the privilege, until it is taken away from us. Perhaps, the psalmist had been forbidden to gather with the Lord and the Lord's people. It was as if he would die, if he could not go to the court of the Lord and worship. His bones ached, his flesh felt dead, in fact even his heart within him was breaking to be with the living God. You have heard me say before that, I refuse to go to a church where it is apparent that the Spirit of God is not there. Church, to me, is fellowshipping with my Savior.
Psalm 84:3 "Yea, the sparrow hath found a house, and the swallow a nest for herself, where she may lay her young, [even] thine altars, O LORD of hosts, my King, and my God."
"Sparrow ... swallow": The psalmist admires these birds who were able to build their nests in the temple courtyards, near the altars of God.
Everything God created has a place. As the verse above says, for the swallow it is a nest. There is a longing put inside every person who was ever born, to feel what that swallow feels, when she is in her nest. We all have a desire to worship someone who is better than what this world has to offer. We all have a need of belonging to someone. This someone we are seeking is God. I believe this Psalm is David's and I believe he is saying, I must go to the altar and meet with the LORD of hosts, my King, and my God. This is a longing that cannot be satisfied anywhere else.
Psalm 84:4 "Blessed [are] they that dwell in thy house: they will be still praising thee. Selah."
"Blessed": This word is used 3 times (verses 4, 5, 12), to describe the happiness of those who, like the sons of Korah, "lodged round about the house of God" (1 Chron. 9:27).
Dwell means to continually live. David is speaking of how blessed are those who never have to leave the temple. They can praise the Lord all the day long. There is something about a church, or a tabernacle in their case, that causes us to want to worship and praise God. Of course, you can praise and worship Him wherever you are, but there is something special about the church.
Psalm 84:5 "Blessed [is] the man whose strength [is] in thee; in whose heart [are] the ways [of them]."
Or, "for thee", as some choose to render the words. Who have bodily strength from the Lord, for his worship and service, to go up to his house, and serve him. This, with what follows in the two next verses, seem to refer to the males in Israel going up from different parts of the land to Jerusalem to worship, who had strength so to do. The Targum is, "whose strength is in thy Word." The essential Word, the Messiah, who have spiritual strength in and from him (see Isa. 45:24). Without this there is no heart to go up to the house of God. And this will carry through a great deal of bodily weakness; and by it saints overcome the temptations of Satan to the contrary, and perform the several duties of religion.
"In whose heart are the ways of them": Or "thy ways"; the ways of God, the ways of Zion, the ways to the house of God. Who have these ways at heart, who ask the way to Zion with their face thitherward; who have not only ability, but inclination and readiness of mind, to walk in them. Whose hearts are bent upon them, regarding no objection, difficulty, and discouragement. Who stir up themselves and others to go up to the house of God, and are heartily desirous of being taught his ways, and walking in them, and take great pleasure and delight therein. They are ways of pleasantness and paths of peace to them. The word properly signifies "highways", ways cast up. Some render it "ascensions in his heart"; the affections of whose heart go up to God. Like pillars of smoke perfumed with frankincense, are after God, his ways and worship, and are set on things above.
He has already gone into detail about how wonderful it is to live continually in God's house. He now says also, how wonderful it would be to be allowed to go on the special feast days and worship. It appears for some reason he has been denied this. Those who understand their own weaknesses are more apt to depend on the strength of God.
2 Corinthians 12:9 "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me."
In my weakness, I depend upon the strength of God to get me through. Our heart would be stayed upon Him, if He was our strength.
Psalm 84:6 "[Who] passing through the valley of Baca make it a well; the rain also filleth the pools."
"Valley of Baca": "Baca" can be translated as "weeping" or "balsam tree". The valley was an arid place on the way to Jerusalem.
"Make it a well": The pilgrims traveling to a festival of worship at Jerusalem turn an arid valley into a place of joy.
This perhaps, is speaking of journeying to the sanctuary or temple. Many came from miles around on the feast days to the temple in Jerusalem to worship. God had provided wells along the way to keep them from dying of thirst. Some of the wells of Old Testament time are still giving water today. As they refreshed and got a drink at these wells, they would have an opportunity to visit with others going to or from Jerusalem.
Psalm 84:7 "They go from strength to strength, [every one of them] in Zion appeareth before God."
"From strength to strength": Anticipation of joyous worship of God in Jerusalem overcame the pilgrims' natural weariness in their difficult journey.
"Zion" (see note on Psalm 87:2).
Three times a year all the males over 12 years old had to attend services in the temple at Jerusalem. It seemed the nearer they got to their place of worship, the stronger they got. In the physical, the place of worship was in Zion in Jerusalem. In Revelation, we saw that Jesus (the Light), was in all the churches where He was worshipped. You can see that the Christians too, appeared before God.
Verses 8-12: In all our addresses to God, we must desire that he would look on Christ, his Anointed One, and accept us for his sake. We must look to Him with faith, and then God will with favor look upon the face of the Anointed: we, without him, dare not show our faces. The psalmist pleads love to God's ordinances. Let us account one day in God's courts better than a thousand spent elsewhere; and deem the least place in his service preferable to the highest earthly preferment. We are here in darkness, but if God be our God, he will be to us a Sun, to enlighten and enliven us, to guide and direct us. We are here in danger, but he will be to us a Shield, to secure us from the fiery darts that fly thick about us. Through he has not promised to give riches and dignities, he has promised to give grace and glory to all that seek them in his appointed way. And what is grace, but heaven begun below, in the knowledge, love, and service of God? What is glory, but the completion of this happiness, in being made like to him, and in fully enjoying him forever? Let it be our care to walk uprightly, and then let us trust God to give us everything that is good for us. If we cannot go to the house of the Lord, we may go by faith to the Lord of the house; in him we shall be happy, and may be easy. That man is really happy, whatever his outward circumstances may be, who trusts in the Lord of hosts, the God of Jacob.
Psalm 84:8 "O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah."
The redemption of the captives, says Kimchi; for the building of the house, the temple. According to Jarchi. But rather for the courts of God, an opportunity of attending them, and for the presence of God in them (see Psalm 84:2). In which he might hope to succeed, from the consideration of the Lord's being the God of hosts, or armies, in heaven and in earth. And so was able to do everything for him, and more for him than he could ask or think. His arm was not shortened, nor his ear heavy (Isa. 59:1), and as this character is expressive of his power, the following is of his grace.
"Give ear, O God of Jacob": He being the covenant God of the people of Israel in general, and of David in particular. From whence he might comfortably conclude he would give ear to him, and it carries in it an argument why he should.
This seems to be a cry for audience with God. He wants to go to the temple and worship, but if he cannot, then hear his prayer where he is. Of course, Selah means pause and think on these things.
Psalm 84:9 "Behold, O God our shield, and look upon the face of thine anointed."
"Behold, O God our shield": A metaphor for the king, who also would have participated in a festival at the temple (compare Psalm 47:9; Hosea 4:18).
"The face of thine anointed": The king is regularly described as God's "anointed" (Psalms 2:2; 18:50; 20:6; 28:8; 89:38, 51). The psalmist thus prays that God would look upon the king with favor, blessing his reign with prosperity.
This just must be David (the anointed). This is a prayer to the protector of all believers to hear their prayer.
Psalm 84:10 "For a day in thy courts [is] better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness."
"I had rather be a doorkeeper": One day standing at the door of the temple, or just being near even if not inside, was better than a thousand days fellowshipping with the wicked.
If the psalmist had only one day to live, he would rather be the lowly "doorkeeper" in the "house" of God than enjoy all the wealth and luxury of evil. He would rather be found serving the Lord than serving himself. "My God" implies a sense of devotion to God.
Whatever humble Job, that God would have him do, would be just fine with him as long as he could be with God. I have said so many times, I do not care what my mansion in heaven looks like, I just want to be with Jesus. All the splendid living in the world away from God is not worth being away from God.
Psalm 84:11 "For the LORD God [is] a sun and shield: the LORD will give grace and glory: no good [thing] will he withhold from them that walk uprightly."
"Sun and shield": This pictures God's overall provision and protection.
This is speaking of having protection and Light. The Lord controls the sun and the moon. Jesus brought us grace and glory, when he was crucified.
Ephesians 2:8 "For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:"
Romans 5:15 "But not as the offence, so also [is] the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus Christ, hath abounded unto many."
It is really difficult for us to understand how the crucifixion of Jesus glorified the Father, but it did as we see in the following verse.
John 17:1 "These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:"
We Christians take on the righteousness of Christ, when we are saved. We are in right standing with God, just as if we had never sinned. If we walk in that righteousness that Jesus purchased for us on Calvary, no good thing will be withheld from us. We will be joint-heirs with Jesus.
Romans 8:17 "And if children, then heirs; heirs of God, and jointheirs with Christ; if so be that we suffer with [him], that we may be also glorified together."
Psalm 84:12 "O LORD of hosts, blessed [is] the man that trusteth in thee."
For grace and glory, and every good thing; that trusts in the Lord at all times, and not in the creature, or in an arm of flesh. But in the Lord of hosts and armies, in whom is everlasting strength, and is the sun and shield of his people. Happy are such that trust in him, whether they have ability or opportunity of going up to the house of the Lord, or not. They are happy that have and make use thereof, and so are they that trust in the Lord, whether they have or not. They are safe, being as Mount Zion, which can never be removed. And do and shall enjoy perfect peace and solid comfort here, and eternal happiness hereafter (see Jer. 17:5). The Targum is, "blessed is the man that trusteth in thy Word;" in Christ, the essential Word.
How much more blessed could you be than to be part of the family of God? To trust in Him, is as if we are resting in the knowledge that all is well with our soul.
Ephesians 4:13" "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Philippians 2:24 "But I trust in the Lord that I also myself shall come shortly."
To trust in God is life everlasting.
Psalm 84 Questions
To the chief Musician, A Psalm for the sons of Korah.
Psalm 85: From the petition of verses 4-7 we learn that the occasion of this psalm was a time of national humiliation. Details are lacking but the people ask for God's anger to cease, for national revival, and for a new display of His mercy. The petition is preceded by a remembrance of the Lord's past favors (verses 1-3), and succeeded by a statement of the psalmist's certainty of impending deliverance (verses 8-13).
Verses 1-13: The psalmist pledges that God will again demonstrate His covenant love to Israel. God has been merciful in the past; He is angry presently; but He will restore Israel in the future (compare Deut. Chapter 30; Hosea 3:4-5). Though God judges, He is faithful to His promises. The feelings expressed in this psalm may describe those of the Jews returning from exile in Babylon. Though they were grateful for restoration to their land, they were disappointed that the conditions did not measure up to the glory of the pre-Exilic life there (compare Ezra 3:12-13).
III. Revelation of God's Future Salvation (85:8-13).
Title: "Sons of Korah" (see note on Psalm 84: Title).
Verses 1-7: The sense of present afflictions should not do away the remembrance of former mercies. The favor of God is the fountain of happiness to nations, as well as to particular persons. When God forgives sin, he covers it; and when he covers the sin of his people, he covers it all. See what the pardon of sin is. In compassion to us, when Christ our Intercessor has stood before thee, thou hast turned away thine anger. When we are reconciled to God, then, and not till then, we may expect the comfort of his being reconciled to us. He shows mercy to those to whom he grants salvation; for salvation is of mere mercy. The Lord's people may expect sharp and tedious afflictions when they commit sin.
Verses 1-3: The six verbs, "been favorable, brought back, hast forgiven, covered, taken away, turned [thyself] from", highlight Gods redemptive work in Israel's history. God's gracious dealings with Israel in the past justify the hope that He will again show grace and forgiveness (85:4-7).
Psalms 85:1 "LORD, thou hast been favorable unto thy land: thou hast brought back the captivity of Jacob."
The land of Canaan, which the Lord chose for the people of Israel, and put them into the possession of it; and where he himself chose to dwell, and had a sanctuary built for him. And therefore, though the whole earth is his, yet this was his land and inheritance in a peculiar manner, as it is called (Jer. 16:18). The inhabitants of it are meant, to whom the Lord was favorable. Or whom he graciously accepted, and was well pleased with and delighted in, as appears by his choosing them above all people to be his people. By bringing them out of Egyptian bondage, by leading them through the Red sea and wilderness, by feeding and protecting them there; and by bringing them into the land of Canaan, a land flowing with milk and honey, and settling them in it. And by many temporal blessings, and also spiritual ones, as his word and ordinances. But especially by sending his own Son, the Messiah and Savior, unto them; and which perhaps is what is here principally intended.
"Thou hast brought back the captivity of Jacob": Or, "the captives" of Jacob. In a temporal sense, both out of Egypt, and out of Babylon; and in a spiritual sense from sin, Satan, and the law. The special people of God often go by the name of Jacob, and these are captives to the above mentioned. And redemption by Christ is a deliverance of them from their captivity, or a bringing of it back, for he has led captivity captive. And in consequence of this they are put into a state of freedom, liberty is proclaimed to these captives, and they are delivered, and all as the fruit and effect of divine favor.
There are many different opinions about the time this happened, and just as many ideas about who the penman was. Since this is the case, could we not think of this as a Psalm for all ages? I look back over the wonderful blessings that the United States has had. We possibly, as no other country in the world, could actually live within our borders. We have been blessed with a land that produces more food than we can use. There has been prosperity for everyone. There has not been a major war fought on this soil since the Civil war, over a hundred years ago. We are blessed far beyond what we deserve. I believe the prosperity and all of the blessings that this land has experienced is because, the blessings of God has been upon us. We must take a close look at our nation now, because it appears that we are out of fellowship with God. Our land is filled with crime of every type. There seem to be no answers to these major problems. We are at the end of our rope. The real reason for our problems I believe, is that God's blessings have been removed. We are out of fellowship with God. The Israelites would get into a mess just about like the one we have today, and they would repent and pray to God for His blessings to be returned. Perhaps, we should heed the following Scripture.
2 Chronicles 7:14 "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land."
God will bring our land back to its former greatness, if we will turn back and worship Him. We must also look at this from the standpoint of the natural Israelite. Perhaps, the reason the word Jacob was used here, is that Jacob represented all 12 tribes of Israel. Truly there was a returning to the land in the time this Psalm was written, and even today there is a returning to the holy land. LORD is Jehovah. This was the same God that had Moses to lead the children out of bondage to the holy land of promise. When God's people have been in terrible situations, there has always been a (Moses), to lead them out of sin and the world to the Promised Land.
Psalms 85:2 "Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah."
Took it from them, and laid it on Christ, who has borne it, and took it away, so as it shall never return more to their destruction. And by the application of his blood it is taken away from their own consciences; for this denotes the manifestation and discovery of forgiveness to themselves. It is a branch of redemption, and is in consequence of it; and is a fruit of the free favor and good will of God through Christ. And it only belongs to the Lord's special people. The people he has taken into covenant with him, and for whose iniquity Christ was stricken.
"Thou hast covered all their sin": This is but another phrase for forgiveness (see Psalm 32:1). And this is done by the blood and righteousness, and propitiatory sacrifice of Christ. The antitypical mercy seat, the covering of the law and its transgressions, and the people of God from its curse and condemnation. Whose sins are so covered by Christ, as not to be seen by the eye of avenging justice, even all of them, not one remains uncovered.
What has their sin been covered with? The blood of the Lamb. It is amazing to me how many times God forgave these Israelites. On day of atonement, the blood of the lamb was carried into the very presence of God to cover the sins of the people. Christians, your sins are not covered, they are done away with. The precious blood of the Lamb (Jesus Christ), washed you in His blood and made you white as snow. In exchange for our sin, He clothed us in His righteousness. Selah, is a good word here. It is time to pause and think on this.
Psalms 85:3 "Thou hast taken away all thy wrath: thou hast turned [thyself] from the fierceness of thine anger."
Or "gathered" it. Sin occasions wrath, and the people of God are as deserving of it as others. But the Lord has gathered it up, and poured it forth upon his Son. And their surety; hence nothing of this kind shall ever fall upon them, either here or hereafter; and it is taken away from them, so as to have no sense, apprehension, or conscience of it. Which before the law had wrought in them, when pardon is applied unto them, which is what is here meant (see Isa. 12:1).
"Thou hast turned thyself from the fierceness of thine anger": The anger of God is very fierce against sin and sinners, by the death of his Son. Or he is pacified towards them for all that they have done, for the sake of his righteousness and sacrifice. And which appears to them when he manifests his love and pardoning grace to their souls (see Ezek. 16:63). "Fierceness of thine anger": See note on (Psalm 56:7).
The wonderful thing about God is that He is longsuffering. Many times when we deserve to be punished severely, the Lord will give us another chance. It was no different with these Israelites, except it seemed they sinned more often. You would think with the presence of God with them, they would not have sinned. When you come to think of it, we are in His presence too. When God forgives, His wrath is gone also.
Psalms 85:4 "Turn us, O God of our salvation, and cause thine anger toward us to cease."
Who appointed it in his purposes, contrived it in council, secured it in covenant, and sent his Son to effect it. The prayer to him is for converting grace, either at first, for first conversion is his work, and his only. Or after backslidings, for he it is that restores the souls of his people. And perhaps it is a prayer of the Jews, for their conversion in the latter day. When sensible of sin, and seeking after the Messiah they have rejected, when the Lord will turn them to himself, and turn away iniquity from them, and they shall be saved (Hosea 3:5).
"And cause thine anger towards us to cease": The manifest tokens of which are now upon them, being scattered up and down in the world, and made a proverb, a taunt, and a jeer. But will be removed, and cease, when they shall be converted.
This is saying, we have made such a mess of our life. God you make us different. Who is the God of salvation? Jesus Christ.
Psalms 85:5 "Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?"
God is angry with the wicked every day, their life being a continued series of sin, without repentance for it, or confession of it. And he will be so for ever, of which they will have a constant sense and feeling. And is the worm that never dies, and the fire that is inextinguishable. But he does not retain his anger for ever with his own people. Though he is displeased with them, and chastises them for their sins, his anger endures but for a moment. He is pacified towards them and turns away his anger from them, by discovering his pardoning love, and withdrawing his afflicting hand.
"Wilt thou draw out thine anger to all generations?" Out of his heart, where it is supposed to be conceived. And out of his treasury, where it is thought to be laid up. This has been drawn out to a great length of time upon the Jewish nation. It has been upon them for almost twenty centuries, or ages, and still remains, and will until the fullness of the Gentiles is brought in. But it will not be drawn out to "all" ages or generations; for they shall return to the Lord, and seek him. And he will come to them, and turn away iniquity from them, and so all Israel shall be saved.
Sometimes when we have sinned, it seems like forever before we are comforted that all is well. This really is a silly question. The penman knows that God is a forgiving God. He has forgiven them over and over already. Sin remains, until it is forgiven. After it is forgiven, God will remember it no more.
Psalms 85:6 "Wilt thou not revive us again: that thy people may rejoice in thee?"
Their return from the Babylonish captivity was a reviving of them in their bondage (Ezra 9:8). And the conversion of them in the latter day will be a reviving them again, be as life from the dead. They are like the dry bones in Ezekiel's vision, or like the dead in the graves; and their being turned to the Lord will be a resurrection, or quickening of them, as every instance of conversion is (see Rom. 11:15). Men are dead in trespasses and sins, and they are quickened by the Spirit and grace of God, so that they revive, and live a life of sanctification. They are dead in law, and find themselves to be so, when spiritually enlightened. When the Spirit of God works faith in them, to look to and live upon the righteousness of Christ for justification. And who are revived again, and are made cheerful and comfortable by the same Spirit. All which may be here intended.
"That thy people may rejoice in thee": It was a time of rejoicing in the Lord, when the Jews were returned from their captivity in Babylon. But their future conversion will be matter of greater joy, both to themselves and to the Gentiles. Everlasting joy will be upon their heads, and in their hearts, when they shall return to Zion (Psalm 14:7). And so is the conversion of every sinner joyful to himself and to others. Such rejoice in Christ, in his person, blood, and righteousness. And every view of him afterwards, as it is a reviving time, it fills with joy unspeakable, and full of glory. The Targum is, "and thy people shall rejoice in thy Word;" Christ, the essential Word.
Many of the old hymns speak of a request for God to revive us again. Rejoicing comes when there is a knowing that all is well with my soul.
Psalms 85:7 "Show us thy mercy, O LORD, and grant us thy salvation."
"Mercy" literally means "lovingkindness" or "steadfast love". It is a powerful word used elsewhere in the Old Testament to describe God's unconditional love and His covenant commitment (Exodus 20:5-6). There is great comfort in knowing that when a person sins, God does not change; His steadfast love allows everyone to seek further grace and forgiveness.
This "loyal love" or "unfailing love", specifies God's faithfulness to His people through His covenant relationship.
It is by the mercy of God that any of us are saved. There is no salvation in any, but in Jesus Christ our Lord.
Acts 4:12 "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
Salvation is available to whosoever will. It is our option to accept or reject, the offer of salvation.
I Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
He offers salvation to all, only those who believe receive salvation.
Verses 8-13: Sooner or later, God will speak peace to his people. If he does not command outward peace, yet he will suggest inward peace; speaking to their hearts by his Spirit. Peace is spoken only to those who turn from sin. All sin is folly, especially backsliding; it is the greatest folly to return to sin. Surely God's salvation is nigh, whatever our difficulties and distresses are. Also, his honor is secured, that glory may dwell in our land. And the truth of the promises is shown by the Divine mercy in sending the Redeemer. The Divine justice is now satisfied by the great atonement. Christ, the way, the truth, and the life, sprang out of the earth when he took our nature upon him, and Divine justice looked upon him well pleased and satisfied. For his sake all good things, especially his Holy Spirit, are given to those who ask him. Through Christ, the pardoned sinner becomes fruitful in good works, and by looking to and trusting in the Savior's righteousness, finds his feet set in the way of his steps. Righteousness is a sure guide, both in meeting God, and in following him.
Psalms 85:8 "I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly."
"Peace": Ultimately this comes in the Messiah's kingdom (compare Matt. 10:34; Luke 2:14).
I have said several times in these lessons that, God is still speaking to His people even today, but some of us are not listening. Prayer is a two-way conversation. We should be careful to be still and let God speak to our heart. God brings salvation and salvation brings peace. Notice, the warning not to go back to the sinful ways. Hebrews chapter 6 tells exactly what we can expect, if we go back into our sinful ways.
Psalms 85:9 "Surely his salvation [is] nigh them that fear him; that glory may dwell in our land."
"Salvation ... that fear him": Only those who renounce their sinful autonomy and put their complete trust in the living God will participate in the blessings of salvation and the future kingdom (compare John 3:3-5).
"Glory may dwell in our land": The departure of the glory of God, which signified His presence, is described (in Ezek. Chapters 10-11). He withdrew His glory because of the apostasy of the nation immediately preceding the Babylonian Exile (compare Ezek. chapters 8-11). The return of the glory of the Lord in the future millennial temple is foretold (in Ezek. 43:1-4; compare Psalms 26:8; 63:2; Isa. 40:3-5; 60:1-3; 62:1-5; see note on Lev. 9:23).
Fear of God is the beginning of wisdom. This fear has to do with holding God in high esteem. When we acknowledge the fact of the holiness of God, it is easier to come to salvation. Possibly, the most reassuring thing to know is that when we repent and accept Jesus as our Savior, we have established our eternal home in heaven. Heaven is the Christian's Promised Land.
Psalms 85:10 "Mercy and truth are met together; righteousness and peace have kissed [each other]."
"Mercy ... truth ... righteousness ... peace": These 4 spiritual qualities characterizing the atmosphere of the future kingdom of Christ, will relate to each other in perfect harmony and will saturate kingdom life (compare verses 10, 13).
Mercy is a gift from God.
Romans 9:16 "So then [it is] not of him that willeth, nor of him that runneth, but of God that showeth mercy."
James 3:17 "But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy."
Mercy and truth are both in Jesus Christ. Righteousness (right standing with God), and peace are the gifts the believer receives by faith in the Lord Jesus Christ.
Psalms 85:11 "Truth shall spring out of the earth; and righteousness shall look down from heaven."
Either the Gospel, the word of truth, which sprung up at once in the land of Judea, as if it came out of the earth. And from Zion and Jerusalem it came forth into the Gentile world. Or else the truth of grace God desires in the inward parts. And which springs up in such who are like cultivated earth, or good ground, being made so by the Spirit and grace of God. Particularly the grace of "faith"; by which some render the word here, which springs up in the heart. And, with it, man believes to righteousness. Or rather Christ himself, "who is the way, the truth, and the life". Who, though he is the Lord from heaven, yet may be said, with respect to his incarnation, to spring out of the earth, he taking flesh of the virgin. Hence his human nature is said to be "curiously wrought in the lowest parts of the earth"; and "that new thing created in the earth" (Psalm 139:15).
"And righteousness shall look down from heaven": The justice of God, or the righteous God, shall look down from heaven on Christ. The truth, in our nature on earth, with pleasure beholding his obedience, sufferings and death, sacrifice and righteousness. Being well pleased with him, and with all he did and suffered, and with all his people, considered in him. These upright and righteous ones his countenance beholds with delight, as they are clothed with Christ's righteousness. They are washed in his blood, and their sins expiated by his sacrifice. And as they are hoping in his mercy, and trusting in his Son.
The Truth that is in the world is the spoken and written Word of God. Righteousness is bestowed upon every person who has faith in Jesus. We do not buy righteousness, neither do we earn it, it comes as a gift to us from heaven. It belongs to Jesus, but He shared it with us.
Psalms 85:12 "Yea, the LORD shall give [that which is] good; and our land shall yield her increase."
"Our land ... yield": Increase in the fertility and productivity of the land will also characterize the future kingdom of Christ (compare Isa. 4:2; 30:23-26; 32:15; Jer. 31:12, Ezek. 36:8-11; Amos 9:13-15; Zech. 8:11-12).
God controls the rain, and the sunshine, and even the soil that grows the plant. When we are in right standing with God, God sends the needed things to make a bumper crop. Jesus removed the curse that was spoken upon the earth. When we give to God as we should, God takes care of all of our needs.
Matthew 6:33 "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
Psalms 85:13 "Righteousness shall go before him; and shall set [us] in the way of his steps."
The incarnate Savior, the increase of our land, and fruit of the virgin's womb. And righteousness may be put for a righteous person, as Aben Ezra interprets it. And may design John the Baptist, a holy and just man (Mark 6:20). Who was the forerunner and harbinger of Christ, went before him, and prepared the way for him (Luke 1:76).
"And shall set us in the way of his steps": The business of John the Baptist being not only to prepare the way of Christ by his doctrine and baptism, but to guide the feet of his people into the way of peace. Or to direct them to believe in Christ, and to be followers of him, the Lamb of God, whithersoever he went. Who has left an example of grace and duty, that we should tread in his steps (Luke 1:79). The Targum renders it, "in the good way"; and such a way John taught men to walk in.
Jesus is Righteousness, and we must walk in His Light to stay in the way.
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
Jesus has blazed the righteous path before us and has lit the way that we might follow without stumbling and falling.
Psalm 85 Questions
A Prayer of David.
Psalm 86: This is one of the five psalms called prayers (see also chapters 17, 90, 102, 142). The spontaneous nature does not lend itself to a logical structure. The psalm actually constitutes a mosaic arrangement of quotations and allusions to other psalms (especially chapters 25-28, 54-57), and other books (Exodus, Deuteronomy, Isaiah and Jeremiah). There is a brief reference to David's enemies (verse 14), but no specific historical situation is suggested. As a prayer, the psalm partakes of all the elements normally associated with prayer: petition (verses 1-7, 11, 14-17), adoration (verses 8-10), and thanksgiving (verses 12-13). In addition, the petitions are often backed up with motivations that encourage God to intervene. These range from the psalmist's innocence (verse 2), to God's gracious attributes (verse 15).
Verses 1-17: This psalm is an individual lament (compare psalm 56), in which David expresses his distress and overcomes that distress through praise and worship. There is a sense of urgency demonstrated by some 14 prayer requests. Undergirding the requests is the covenant relationship (verse 2, 5, 13).
III. The Plea for God's Deliverance (86:14-17).
Verses 1-7: Our poverty and wretchedness, when felt, powerfully plead in our behalf at the throne of grace. The best self-preservation is to commit ourselves to God's keeping. I am one whom thou favors, hast set apart for thyself, and made partaker of sanctifying grace. It is a great encouragement to prayer, to feel that we have received the converting grace of God, have learned to trust in him, and to be his servants. We may expect comfort from God, when we keep up our communion with God. God's goodness appears in two things, in giving and forgiving. Whatever others do, let us call upon God, and commit our case to him; we shall not seek in vain.
Psalm 86:1 "Bow down thine ear, O LORD, hear me: for I [am] poor and needy."
David pictures God leaning over to "bow" down His "ear". This image captures the humble position of David and the high position of God, and shows the attentiveness of the Almighty to the cries of His people.
Sometimes the penman is obscure, but this Psalm is credited to the pen of David. We know that David was not a poor man in finances, so this perhaps is speaking of him being poor in spirit. This is perhaps, one of the many times that David was suffering persecution. This is a plea for the LORD to turn His ear toward David and hear his request. Consider how badly I need you and listen to my earnest prayer, is possibly what he is trying to say. David is a lot like some of us, in that he prays pretty often and always asks God not to turn away from his request.
Psalm 86:2 "Preserve my soul; for I [am] holy: O thou my God, save thy servant that trusteth in thee."
"For I am holy": David, through recognizing his sinfulness (verse 1), insisted that by the grace of God he had not broken his covenant with the Lord.
David was "holy" in the sense that he faithfully followed God's laws, not in the sense that he was perfect.
I believe David is saying in a sense, (lead me not into temptation, deliver me from evil). In the (I am holy), I believe David has made a definite decision to follow the Lord all the way. His heart is holy, it does not desire to sin. He is also aware that it is not in his power alone to remain holy. He asks God to preserve him. Christians should pray that God would place a hedge around us to keep the enemy from attacking us. Satan greatly fears the blood of Jesus, because it was the shed blood of our Lord that defeated Satan. Notice also, that David calls himself the LORD's servant. The key word in this is, perhaps, "my". David has accepted the LORD as his own personal Savior. In the verse above, I believe that David is asking the Lord to protect him from his enemies, and to help him live by his spirit which is committed to the LORD.
Psalm 86:3 "Be merciful unto me, O Lord: for I cry unto thee daily."
In my distressed and miserable condition, being an object of mercy, pity, and compassion. This petition is used by Christ in (Psalm 41:10).
"For I cry unto thee daily": Or "all the day". Every day, and several times in a day (Psalm 55:17). Constant and importunate prayer is the duty of saints, and available with God (1 Thess. 5:17). Christ was much in the exercise of it (Luke 6:12).
We are taught, even by the smoke that goes up from the altar in the sanctuary, to pray at least twice a day. The oil is refueled twice a day. The smoke that goes up from burning this oil, symbolizes the prayers of the saints. David fellowshipped with God in prayer every day. Every person who ever lived (except Jesus Christ), should cry out for mercy, and not justice. This consistent prayer will get God's attention.
James 5:16 "Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
Psalm 86:4 "Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul."
"Soul ... soul": The psalmist requests that his inner person would be preserved according to the covenant agreements (compare Deut. 7-8, 20).
The soul of man cries out for fellowship with God. The only true joy and peace comes from knowing that all is right with your soul. True rejoicing comes from the inner man.
Psalm 86:5 "For thou, Lord, [art] good, and ready to forgive; and plenteous in mercy unto all them that call upon thee."
Essentially and independently good, from whom every good and perfect gift comes. Good in himself, and good to others. Good to all, in a providential way; and good to his own special people in a way of grace. This is asserted by Christ (Matt. 19:17).
"And ready to forgive": There is forgiveness with him, and it is to be had without difficulty, he has largely provided for it. He is forward unto it, he freely giving it; it is according to the riches of his grace. He does abundantly pardon; no sooner is it asked but it is had. This David knew by experience (Psalm 32:5).
"And plenteous in mercy unto all them that call upon thee": In truth, in sincerity, in a right way, through Christ, and faith in him. To such not only the Lord shows himself merciful, but is rich and abundant in mercy. He has a multitude of tender mercies, and abounds in his grace and goodness, and in the donation of it to his people. All which encourage their faith and hope in their petitions to him.
The Israelites (whom David was part of), knew better than anyone else just how forgiving the Lord was, because He forgave them over and over as they journeyed through the wilderness on their way to the Promised Land. He does the very same thing for us, as we go through our wilderness wanderings on our way to our Promised Land (heaven).
Acts 2:21 "And it shall come to pass, [that] whosoever shall call on the name of the Lord shall be saved."
When I study the journeys of the Israelites and see the mercy and forgiveness the Lord had for these rebellious people, I think maybe there is hope for me.
Psalm 86:6 "Give ear, O LORD, unto my prayer; and attend to the voice of my supplications."
As this psalm is called, in the title of it. His own prayer, and not another's. Not one composed for him, but what was composed by him. This petition is repeated, as to the sense of it, from (Psalm 86:1), to show his importunity to be heard.
"And attend to the voice of my supplications": Which proceeded from the spirit of grace and supplication. Put up in a humble manner, in a dependence on the mercy of God, which the word used has the signification of, and were attended with thanksgiving (Psalm 86:12). According to the apostle's rule (Phil. 4:6), these were vocal prayers, and not mere mental ones (see Heb. 5:7).
Supplications, in this verse means prayers. The special thing that we must notice here, is that David said this aloud. This was not a silent prayer. The word voice lets us know that.
Verses 8-17: Our God alone possesses almighty power and infinite love. Christ is the way and the truth. And the believing soul will be more desirous to be taught the way and the truth. And the believing soul will be more desirous to be taught the way and the truth of God, in order to walk therein, than to be delivered out of earthly distress. Those who set not the Lord before them, seek after believers' souls; but the compassion, mercy, and truth of God, will be their refuge and consolation. And those whose parents were the servants of the Lord, may urge this as a plea why he should hear and help them. In considering David's experience, and that of the believer, we must not lose sight of Him, who though he was rich, for our sakes became poor, that we through his poverty might be rich.
Psalm 86:7 "In the day of my trouble I will call upon thee: for thou wilt answer me."
David had his troubles, both inward and outward. Before and after he came to the throne. In private and public life; and every good man has his troubles. And there are some particular times or days of trouble; which trouble arises from different causes. Sometimes from themselves, their corruptions, the weakness of their grace, and the poor performance of their duties. Sometimes from others; from the persecutions of the men of the world. From the wicked lives of profane sinners, and especially professors of religion, and from the spread of false doctrine. Sometimes from Satan and his temptations. And sometimes from the more immediate hand of God in afflictions. And from the hidings of his face. These troubles do not last always; they are but for a day, for a particular time. And such a season is a fit one for prayer, and the Lord invites and encourages his people to call upon him in prayer when this is the case (Psalm 50:15). Christ had his times of trouble, in which he called upon his divine Father (John 11:33).
"For thou wilt answer me": Which the idols of the Gentiles could not do. Baal could not answer his priests (1 Kings 18:26). This the psalmist concluded, both from the promise of God (Psalm 50:15), and from his frequent experience (Psalm 138:3). A very encouraging reason or argument to call on the Lord: Christ was always heard and answered (John 11:41).
This is a bold statement of faith by David here. He is saying, I need not worry, because I know you will answer my prayer once you have heard.
Psalm 86:8 "Among the gods [there is] none like unto thee, O Lord; neither [are there any works] like unto thy works."
"Among the gods": David is here contrasting the true God with the imaginary deities of the heathen nations (compare verse 10; Exodus 15:11; Psalm 89:6; Isa. 46:5-11).
Notice, gods is not capitalized. This then, is speaking of all the of false gods. God proved this statement to be absolutely true when He defamed all the gods of Egypt. As we have said so many times, Egypt symbolizes the world. When He defamed Egypt's gods, it was defaming all the false gods of the world. No one can match the creation of all the world and everything in it, and around it. No work was ever greater than what God did for all of us. Idols translate (nothings), if you look them up in the Strong's concordance.
Psalm 86:9 "All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name."
"All nations ... worship": The psalmists and prophets often look into the future messianic age when all the nations of the world will worship the Lord (compare Psalm 22:27; Isa. 2:3; Zech. 8:21-22; 14:16-19; Rev. 15:4).
This means that people of every nation will bow down and worship God. The following three Scripture say it better than I possible could.
Romans 14:11 "For it is written, [As] I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."
Philippians 2:10-11 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
The Creator will be recognized and worshipped by His creation.
Psalm 86:10 "For thou [art] great, and doest wondrous things: thou [art] God alone."
In his nature, and the perfections of it. In his power, wisdom, truth, faithfulness, love, grace, and mercy, and in all his persons. The Father is great, greater than all. The Son is the great God, and our Savior; and the Spirit, which is in his people, is greater than he that is in the world.
"And doest wondrous things": In nature and providence; such as the forming of all things out of nothing. Upholding all things by the word of his power. The formation of man, soul and body, and the union of both. And the constant government of the world. And more especially in grace, as the provision in the covenant in eternity. The mission of Christ in time, the conversion of a sinner, and bringing him to eternal glory.
"Thou art God alone": To the exclusion of all such who are not gods by nature. But not to the exclusion of the Son and Spirit, who are, with the Father, the one God (1 John 5:7).
There is only One good or great, and that is God. The wondrous things He has done are so many, that all the books in the world could not hold them if they were all written down. One of the most wondrous things of all to me, is purchasing our salvation for us. Only God can forgive sin. Sin brings the sentence of death to the sinner. God the Son became my substitute and paid in full my sentence of death. The word (doest), means continues to do.
Hebrews 9:12-15 "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us]." "For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:" "How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance."
Psalm 86:11 "Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name."
"Unite my heart": The psalmist prays that he would have an undivided heart, single-heartedly loyal to his Lord (compare Rom. 7:15; James 1:8).
We know that David is not saying, teach me thy law, because David was already aware of God's law. I can see David saying in this, I want to know you better O LORD. The very best way to know the LORD and His Truth is to read the Word. The Bible reveals the secrets of life. It also, teaches more about our Lord, and what His wishes for us are. David is saying, in the word unite, make my heart stayed upon you. I do not want to have a heart that listens to the flesh. I want my heart stayed upon the Lord. Fear, or reverence of the Lord, is the beginning of wisdom. The Holy Spirit of God is the Teacher in heavenly things.
Psalm 86:12 "I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore."
And under that consideration, that he was his God, and which itself is sufficient matter of praise. This makes him amiable, and such he is, love itself. This is a blessing of pure grace, and is the foundation of all other blessings, and continues for ever. This work of praise, which is no other than ascribing glory to God, and giving thanks unto him for mercies received. The psalmist determines to do with his whole heart, which is to be engaged in every spiritual service. Even all of it, all that is within it, every power and faculty of the soul (Psalm 103:1). Which is expressive not of perfection, but sincerity.
"And I will glorify thy name for evermore": By celebrating the perfections of his nature, by giving him the glory of the works of his hands, by praising him for all favors. By devoting himself unto him, and by doing all things for his glory. And that for ever, in time as long as he lived, and to all eternity.
In verse 11 above, David had requested the Lord to cause his heart to be united in the Lord. David had asked for a pure heart. Now we see this heart totally committed to the Lord praising the Lord. Again David says, my God. In this verse, you can easily see that God is a person's personal God. He may be God of the masses, but He is our God, one at a time. It is so good to know that He is my God too. To each individual, He is my God. With a heart stayed on God, knowing that all is well with my soul, would bring overwhelming praise from my inner most being. We should be like David, and glorify his name for evermore.
Psalm 86:13 "For great [is] thy mercy toward me: and thou hast delivered my soul from the lowest hell."
Both in things temporal and spiritual. An instance of which follows.
"And thou hast delivered my soul from the lowest hell": From a very distressed and disconsolate condition, being almost in despair, under a deep sense of sin, and a fearful apprehension of the wrath of God. As, particularly, when he was charged by Nathan. Or from hell itself, and the severest punishment in it. From the second and eternal death, which every man is deserving of, and are only delivered from by the grace of God, and blood of Christ. This shows the sense the psalmist had of the just demerit of sin, and his thankfulness for deliverance from it (see Psalm 56:13). Kimchi interprets it of the grave; but says, there are some that interpret it of the judgment, or condemnation of hell. Such who have escaped great dangers in long and perilous journeys, or have been delivered from threatening diseases, are said to be saved from hell.
The fate of every living creature would be hell, had it not been for the Savior. He not only delivered David, but you and me as well. It is difficult to understand the great mercy of the Lord. We all have sinned and come short of the glory of God, but His mercy endureth forever and He sent His Son to save us.
Psalm 86:14 "O God, the proud are risen against me, and the assemblies of violent [men] have sought after my soul; and have not set thee before them."
"Violent men": The arrogant (i.e. proud, insolent), are those who act independently from God, rebelling against Him and His people (compare Psalm 119:21, 51, 69, 78, 85, 122).
We have discussed before, how evil men hate the servants of God. I believe it pricks their conscience greatly. It is a shame, but many times those in great earthly authority are the very ones who ridicule the servant of God. Let's look at what Jesus said about this. It might give us some consolation.
John 15:18 "If the world hate you, ye know that it hated me before [it hated] you."
The world and its people are really not hating David, but are hating the God within David. That is true of the servant of God today. The world hates the Christ within you. The Christ within you causes them great concern for their soul.
The only out they think they have, is to attack the servant of God.
Psalm 86:15 "But thou, O Lord, [art] a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth."
Or merciful, in the most affectionate and tender manner, as a parent to its child, or particularly as a mother to the son of her womb. And is rich and plenteous in his mercy, and freely bestows it. And this was the support of the psalmist under his troubles from his enemies, that though they were cruel the Lord was merciful.
"And gracious": So he has been in eternity, as appears by his election of grace. By the covenant of his grace, and the provisions of it in his Son. And so he is in time, as is manifest from his kindness in Christ Jesus. From his justification, pardon, adoption, effectual calling and salvation of his people, which are all of grace.
"Longsuffering": Not only to wicked men, but to his chosen ones. Which longsuffering of his is salvation to them. He bears with them, and waits to be gracious to them, to bring them to repentance, and save them (2 Peter 3:9).
"Plenteous in mercy": Or goodness (see note on Psalm 86:5).
"And truth": In fulfilling promises (see Exodus 34:6), to which these words refer.
We know that the Lord is delaying His coming back right now, hoping that a few more will be saved.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
God has always had mercy on those who cry to Him for help. The Israelites in Egypt, are possibly one of the best examples of His mercy. Their rebellious deeds, and being forgiven over and over, is a perfect example of God's longsuffering and mercy. Jesus Christ is the Way, the Truth and the Life. God cannot lie, He is the Truth.
Psalm 86:16 "O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid."
"The son of thine handmaid": David asks for special favor from God just as a servant born in the household would receive more than a servant brought in from outside the household (compare Psalm. 116:16).
Possibly the handmaid referred to would show, that even though Samuel came and anointed David, he had been serving God since birth. It possibly means that he had a mother who loved God and taught him from infancy. It does appear that David's mother belonged to God (thine handmaid). I can also see that he does not want God to look on him in judgement, but in mercy. In speaking of the strength, let's look at how much strength the Christian receives from Christ.
Philippians 4:13 "I can do all things through Christ which strengtheneth me."
Psalm 86:17 "Show me a token for good; that they which hate me may see [it], and be ashamed: because thou, LORD, hast holpen me, and comforted me."
"Token": A request for a favorable indication that would demonstrate that God was truly on David's side.
David is asking for God to do something of the nature that would show all of these doubting Thomas's, that he belongs to God. David knows his help and comfort are in the Lord. He just wants all his enemies to know it too. The best example in all the Bible of this is when Elijah came against the hundreds of Baal's prophets.
1 Kings 18:24 "And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken."
Of course, Baal never answered. God answered by fire and the people killed all of the false prophets.
1 Kings 18:36-40 "And it came to pass at [the time of] the offering of the [evening] sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou [art] God in Israel, and [that] I [am] thy servant, and [that] I have done all these things at thy word." "Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back again." "Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that [was] in the trench." "And when all the people saw [it], they fell on their faces: and they said, The LORD, he [is] the God; the LORD, he [is] the God." "And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there."
To get the whole story, read the entire chapter 18 of 1 Kings.
To summarize this lesson, I would say it emphasizes the fact that God is God of individuals. He is longsuffering and full of mercy. He will forgive and deliver all who call on His name.
Psalm 86 Questions
A Psalm [or] Song for the sons of Korah.
Psalm 87: This Song of Zion speaks prophetically of the time when Zion really will be the center of the universal kingdom of the Messiah. Zion is God's elect city (verses 1-3), a place where even the Gentiles are gathered (verses 4-6), and the source of new life in God's kingdom (verse 7).
Verses 1-7: This psalm describes the Lord's love for Jerusalem and exalts this city as the religious center of the world in the coming messianic kingdom (compare Psalm 48). Though the nations of the world (even including some of Israel's former enemies), will worship the Lord then, Israel will still be the favored nation (compare Isa. 2:2-4; 19:23-25; 45:22-25; 56:6-8; Zech. 8:20-23; 14:16-19).
III. The Musicians' Exultation over Jerusalem (87:7).
Title "Sons of Korah" (see note on Psalm 84: Title).
Verses 1-3: Christ himself is the Foundation of the church, which God has laid. Holiness is the strength and firmness of the church. Let us not be ashamed of the church of Christ in its lowest condition, nor of those that belong to it, since such glorious things are spoken of it. Other foundation can no man lay than that is laid, even Jesus Christ. The glorious things spoken of Zion by the Spirit, were all typical of Christ, and his work and offices. Of the gospel church, its privileges and members; of heaven, its glory and perfect happiness.
Psalm 87:1 "His foundation [is] in the holy mountains."
"His foundation ... holy mountains": "His foundation:" means "His founded city", namely Jerusalem, located in the hill country of Judea.
I believe this is also the holy mountain of Zion in Jerusalem, spoken of here. Zion of course, symbolizes the church. This could be speaking of the foundations in the church, as well as the foundation of holy mount Zion. The foundation of the church is on the Rock that cannot be moved (the Lord Jesus Christ). This mount in Jerusalem has been important to many different servants of God. This mountain was the dwelling place of King David. Whether calling these mountains Moriah or Zion, the mountains are holy.
Psalm 87:2 "The LORD loveth the gates of Zion more than all the dwellings of Jacob."
"Gates of Zion": Zion is a poetic description of Jerusalem, seemingly used by the Old Testament writers when special spiritual and religious significance was being attached to the city. Though God certainly loved other cities in Israel, He did not choose any of them to be His worship center (compare Psalms 122, 125, 132, 133). The gates represent the access of the potential worshiper into the city where he could come into a special worshiping relationship with God.
"More than all ... dwellings of Jacob": The other cities in Israel were not chosen by God to be the place of His special dwelling.
Jacob was the father of the twelve tribes of Israel. In the sense it is used here, Zion is the city of Jerusalem. Jerusalem is a walled city with gates. This has been God's holy city, since He first promised it to Abraham and his descendants. The temple was built here in Jerusalem. Jerusalem, Zion, and the church really are all intended here. In the sense that Zion is the church here, it would indicate that God loves the church. We do know that the Candlestick (Jesus the Light), is in all churches who profess Him as the Christ. So many now is having church at home, but I think this is saying, God likes for us to worship in His house. Not forsaking the gathering together to worship Him in unity of the Spirit. Jesus is the door or the gate, that we should enter into the holy city.
Psalm 87:3 "Glorious things are spoken of thee, O city of God. Selah."
"O city of God": Jerusalem was God's city because there, God met His people in praise and offerings.
There have already been many glorious things that have taken place in the physical city. This could be looking forward to that glorious new Jerusalem (Zion), that comes down from God out of heaven as well. To look at the physical side of this city, we know that it was the place chosen where Solomon built the magnificent temple of God. It was so famous, that people came from far countries to see the magnificence of Jerusalem and its temple. It really was the birth place of Christianity. The church of Jesus Christ was born when He suffered and died on Calvary for all of us. This city has so much Bible history surrounding it that even today, tourists from all over the world come to see it. With God, this city is the center of the earth. All roads measure from Jerusalem. This is the eternal city. I can truthfully say, there is something very special about this city. Once you have seen it, you will never forget.
Verses 4-7: The church of Christ is more glorious and excellent than the nations of the earth. In the records of heaven, the lowest of those who are born again stand registered. When God renders to every man according to his works, he shall observe who enjoyed the privileges of his sanctuary. To them much was given, and of them much will be required. Let those that dwell in Zion, mark this, and live up to their profession. Zion's songs shall be sung with joy and triumph. The springs of the joy of a carnal world are in wealth and pleasure; but of a gracious soul, in the word of God and prayer. All grace and consolation are derived from Christ, through his ordinances, to the souls of believers.
Psalm 87:4 "I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this [man] was born there."
"Rahab and Babylon": Rahab was a monster of ancient pagan mythology and symbolized Egypt in the Old Testament (compare Psalm 89:10; Isa. 30:7; 51:9). Two of the superpowers of the ancient world, fierce enemies of Israel, will one day worship the Lord in Zion (compare Isa. 19:19-25).
"Philistia ... Tyre ... Ethiopia": Three more Gentile nations, ancient enemies of Israel, whose descendants will worship the Lord in Jerusalem (compare Isa. 14:28-32; 18:1-7). This multinational worship is pictured as a great joy to the Lord Himself.
"This man was born there": To be born in Jerusalem will be noted as a special honor in the messianic kingdom (compare 5-6; also Zech. 8:20-23).
This Rahab is not Rahab the harlot woman, bur Rahab, the harlot country. Perhaps it is speaking of Egypt. I believe the mention of Babylon, Philistia, Tyre, and Ethiopia are showing the countries who were opposed to the religion of the Jews. They worshipped all types of false gods, because they did not know the true God. This is saying, that there will come a time when the scales will be removed from their eyes, and they will know and worship the true God. These had been heathen nations, but now they will accept Jesus Christ as their Savior and will worship with all people in Jerusalem, the holy city. This is possibly, some great evangelistic move that causes this.
Psalm 87:5 "And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her."
The same with the city of God, the church before commended.
"This and that man was born in her": This and that great man, in opposition to a mean person, in the preceding verse. "Or a man and man". Men of all sorts, and of different nations, Jews and Gentiles, and great numbers of them.
"And the Highest himself shall establish her": The church of God, though founded by him, and laid on a sure foundation. On the Rock of ages, against which the gates of hell cannot prevail, yet is sometimes fluctuating and unsettled. It is tossed with tempests, the persecutions of men, the errors and heresies of false teachers, and the contentions and divisions of its own members. And is not always in one place, but is removed from one place to another. And is obliged to flee into the wilderness. But in the latter day it will be established and settled. It will be a tabernacle that shall not be taken down nor removed; but shall be established for ever (Psalm 89:37). And this is the work of God, the Most High God. The possessor of heaven and earth, whatever instruments he may make use of, as ministers of the word, and kings of the earth. As it is his work, and his only, to establish particular believers (2 Cor. 1:21). So it is his to establish the church in general. Or it may be rendered, "he shall establish her on high", which will be the case when she is established upon the top of the mountains, and exalted above the hills (Isa. 2:2).
Perhaps this is speaking of the new birth in the Lord Jesus Christ. This Zion could certainly be the church. The church is established on the Rock that cannot be moved (Jesus Christ the Righteous). God himself establishes the church, no man can destroy her.
Psalm 87:6 "The LORD shall count, when he writeth up the people, [that] this [man] was born there. Selah."
Not in the Lamb's book of life; for that was written from eternity (Rev. 13:8). But in the writing of the house of Israel, among the living in Jerusalem, and with his righteous ones. Which is done at effectual calling, and when admitted members of Gospel churches, whereby they openly appear to be the children of God, and are taken into the list and catalogue of saints (see Ezek. 13:9). Or in the last day, when the Lord will take the number of his people. "And cause them again to pass under the rod of him that telleth them": And will make up his jewels, complete the number of them in conversion, and collect them all together. And his counting and writing them may denote his exact knowledge of them, and his care that he loses none. But this will only concern regenerate persons. The Lord will not count nor make any account of any others, as follows.
"That this man was born there": And the man that is born in Zion, even every regenerate man, will be counted and numbered by him. And declared to be his, when he makes a general survey and muster of his saints another day.
To have your name written in the Lamb's book of life, you must be born in the church. Every Christian who ever lived, is counted as a citizen of that holy city of God. We can prove our right to the inheritance.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
Psalm 87:7 "As well the singers as the players on instruments [shall be there]: all my springs [are] in thee."
"All my springs are in thee": "Springs" is a metaphor for the source of joyful blessings. Eternal salvation, including the death and resurrection of Christ, is rooted in Jerusalem. The prophets also tell of a literal fountain flowing from the temple in Jerusalem which will water the surrounding land (compare Joel 3:18; Ezek. 47:1-12).
This is describing a beautiful procession of singing and playing beautiful music as we march into Zion, that holy city. The springs mentioned, could be the springs of living water which will bring great peace and joy. Just to be allowed to enter into the city, will be joy beyond compare.
Psalm 87 Questions
A Song [or] Psalm for the sons of Korah,
to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite.
Psalm 88: Certainly, the gloomiest psalm in the
entire collection, this psalm fails of the
slightest ray of hope. Perhaps the author had
experienced a tragedy like that of Job for
which he had no explanation. In any case, the
lack of hope is not because the psalmist has
not prayed; rather, he has prayed earnestly and
reminds the Lord that he has done so (verses
1-2, 9, 13). The elements of the psalm consist
of petition (verses 1-2), lament verses (3-9,
15-18), and a motivation for
God to act (verses 10-14). In this last section
eight rhetorical questions are addressed to God
to reinforce the fact that the psalmist can
only praise Him and be faithful to Him in this
life. His death will serve no purpose.
Verses 1-18: This lament is unusual in that it does not end on a happy note. The psalmist has been ill or injured since the days of his youth (verse 15), and bemoans God's failure to hear his prayer for good health. He assumes that God is angry with him, but like job, he knows of no cause for that anger. But though he does not understand God's ways, the psalmist does turn to God, thus indicating an underlying trust.
III. Charges Against God's Conduct (88:13-18).
Title: "Sons of Korah" (see note on Psalm 84: Title).
"Mahalath Leannoth": "Mahalath" is either the name of a tune or an instrument, possibly a reed pipe which was played on sad occasions. "Leannoth" may mean "to afflict" and describes the despair which permeates this psalm
"Maschil" (see note on Psalm 32: Title).
"Herman the Ezrahite": Heman was a musician from the family of the Kohathites, who founded the Korahite choir (compare 1 Chron. 6:33; 2 Chron. 5:12; 35:15). He may be the same person who was one of the wise men during Solomon's reign (1 Kings 4:31). "Ezrahite" may mean "native born", or may be the name of a family clan (compare 1 Chron. 2:6).
This is the lament of an individual completely engulfed in gloom and despair. It ends without an answer or even a glimmer of hope.
Verses 1-9: The first words of the psalmist are the only words of comfort and support in this psalm. Thus, greatly may good men be afflicted, and such dismal thoughts may they have about their afflictions. And such dark conclusion may they make about their end, through the power of melancholy and the weakness of faith. He complained most of God's displeasure. Even the children of God's love may sometimes think themselves children of wrath and no outward trouble can be so hard upon them as that. Probably the psalmist described his own case, yet he leads to Christ. Thus, are we called to look unto Jesus, wounded and bruised for our iniquities. But the wrath of God poured the greatest bitterness into his cup. This weighed him down into darkness and the deep.
Psalm 88:1 "O LORD God of my salvation, I have cried day [and] night before thee:"
The author both of temporal and spiritual salvation (see Psalm 18:46). From the experience, the psalmist had of the Lord's working salvation for him in times past, he is encouraged to hope that he would appear for him, and help him out of his present distress. His faith was not so low, but that amidst all his darkness and dejection he could look upon the Lord as his God, and the God of salvation to him. So our Lord Jesus Christ, when deserted by his Father, still called him his God, and believed that he would help him (Psalm 22:1).
"I have cried day and night before thee": Or "in the day I have cried. And in the night before thee"; that is, as the Targum paraphrases it, "in the night my prayer was before thee." Prayer being expressed by crying shows the person to be in distress, denotes the earnestness of it, and shows it to be vocal. And it being both in the day and in the night, that it was without ceasing. The same is said by Christ (Psalm 22:2). And is true of him, who in the days of his flesh was frequent in prayer, and especially in the night season (Luke 6:12). And particularly his praying in the garden the night he was betrayed may be here referred to (Matt. 26:38).
This Psalm speaks of tribulations. We must remember that tribulation comes to make us strong in the Lord. Jesus Christ (their Messiah), is the God of salvation. Note again here, that the Psalmist calls God, my God. Whatever the prayer, it was of a very urgent nature, since he prayed night and day. This Psalm is very sad.
Psalm 88:2 "Let my prayer come before thee: incline thine ear unto my cry;"
Not before men, as hypocrites desire, but before the Lord. Let it not be shut out, but be admitted. And let it come with acceptance, as it does when it ascends before God. Out of the hands of the angel before the throne, perfumed with the much incense of his mediation (Rev. 8:3).
"Incline thine ear unto my cry": Hearken to it, receive it, and give an answer to it. Christ's prayers were attended with strong crying, and were always received and heard (Heb. 5:7).
The Psalmist is begging the Lord not to look the other way, but to consider his prayer. Turn your ear toward me and hear my pleas.
Psalm 88:3 "For my soul is full of troubles: and my life draweth nigh unto the grave."
I am full of trouble. The word rendered as "full" means properly to filled as with food. That is, when as much had been taken as could be. So he says here, that this trouble was as great as he could bear. He could sustain no more. He had reached the utmost point of endurance; he had no power to bear anymore. Innumerable evils compassed him about (Psalm 40:12), and the sins of his people, those evil things, were imputed to him. The iniquity of them all was laid upon him, as was also the evil of punishment for them; and then he found trouble and sorrow enough.
"And my life draweth nigh unto the grave": A phrase expressive of a person's being just ready to die (Job 33:22). As the psalmist now thought he was (Psalm 88:5). It is in the plural number "my lives"; and so may not only denote the danger he was in of his natural life, but of his spiritual and eternal life. Which he might fear, being in darkness and desertion, would be lost, though they could not. Yea, that he was near to "hell" itself, for so the word may be rendered. For when the presence of God is withdrawn, and wrath let into the conscience, a person in his own apprehension seems to be in hell as it were, or near it (see Jonah 2:2). This was true of Christ, when he was sorrowful unto death, and was brought to the dust of it. And under divine dereliction, and a sense of the wrath of God, as the surety of his people.
The psalmist is saying that his soul is sick. Perhaps, even death is very near. Whether this be physical death, or death of his soul, it does not say.
Psalm 88:4 "I am counted with them that go down into the pit: I am as a man [that hath] no strength:"
"Go down into the pit": "Pit" is one of several references to the grave in this psalm (compare the dead (verses 5, 10); Sheol, or the grave (verses 3, 5, 11); Abaddon (verse 11).
This verse makes it clear that the sickness of his soul is because he has sinned and feels that God will not hear. The pit he speaks of is hell. His strength comes from the Lord, and he is out of contact with the Lord, so his strength is gone.
Psalm 88:5 "Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand."
"Free among the dead": Expresses the idea that death cuts off all ties to friends and family as well as to God.
He is saying here, that once you die in your sin, there is no more help for you. He also is saying that he is like that man, because he cannot seem to hear from God. He feels all is lost. There is no hope for him. He should remember what he said in the first verse. He called God, God of my salvation. We must have faith to be able to reach God. His problem is, that he has given up.
Psalm 88:6 "Thou hast laid me in the lowest pit, in darkness, in the deeps."
The Targum interprets it of "captivity which was like unto the lowest pit"; and so Jarchi and Kimchi. Some understand it of a prison or dungeon, into which the psalmist was put. It may be interpreted of the pit of the grave, into which Christ was laid. Though he continued in it not so long as to see corruption; from that prison and judgment he was quickly taken (Psalm 16:10). "In darkness"; both corporeal and spiritual (Matt. 27:45). And it is in the Hebrew text "in darknesses", denoting both.
"In the deeps": In the deep waters of affliction, sorrows, and sufferings (see Psalm 69:1). The allusion is to a dark and deep pit, underground, such as in the eastern countries they used to put their captives and prisoners into in the night, and take them out in the morning. And which custom continues still among the Turks. Leo Africanus says he has seen three thousand Christian captives together, clothed in a woolen sack, and chained to one another. And in the night put into pits or ditches underground (see Zech. 9:11).
He believes that God's wrath has already begun for him. He is blaming God for laying him in the pit. His darkness is caused, because he chose to walk in the dark.
Psalm 88:7 "Thy wrath lieth hard upon me, and thou hast afflicted [me] with all thy waves. Selah."
"All thy waves": Like the waves rolling onto the seashore, so God has directed trouble after trouble on the psalmist (compare verse 17).
To feel God's wrath would be unbearable for anyone. He feels as if the wrath of God is coming over him, one after the other, as the waves of the sea, when it is angry.
Psalm 88:8 "Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: [I am] shut up, and I cannot come forth."
"Put away mine acquaintance": The psalmist claims that the Lord has turned his friends against him. Some see this as a quarantine experience, as from leprosy (compare verse 18; also Job 19:13-20).
In this verse, he has lost all of his friends. Notice in everything that happens to him, he thinks God is punishing him. He either had fair weather friends, or he has done something so dreadful that no one wants to be associated with him. Whether he is shut up like in prison, or whether this is symbolic of the way he feels, we are not told.
Psalm 88:9 "Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee."
"Eye mourneth by reason of affliction": This could be a description of the psalmist's tears, used as a figure for his entire collapse under this distress.
It appears that he cried until no more tears would come. He is saying that he has continued to pray every day. He has reached out to God, but he feels God has not responded to him.
Verses 10-18: Departed souls may declare God's faithfulness, justice, and lovingkindness; but deceased bodies can neither receive God's favors in comfort, nor return them in praise. The psalmist resolved to continue in prayer, and the more so, because deliverance did not come speedily. Though our prayers are not soon answered, yet we must not give up praying. The greater our troubles, the more earnest and serious we should be in prayer. Nothing grieves a child of God so much as losing sight of him. Nor is there anything he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should leave the earth, what a dungeon would it be! Even those designed for God's favors, may for a time suffer his terrors. See how deep those terrors wounded the psalmist. If friends are put far from us by providences, or death, we have reason to look upon it as affliction. Such was the calamitous state of a good man. But the pleas here used were peculiarly suited to Christ. And we are not to think that the holy Jesus suffered for us only at Gethsemane and on Calvary. His whole life was labor and sorrow. He was afflicted as never man was, from his youth up. He was prepared for that death of which he tasted through life. No man could share in the sufferings by which other men were to be redeemed. All forsook him, and fled. Oftentimes, blessed Jesus, do we forsake thee. But do not forsake us, O take not thy Holy Spirit from us.
Psalm 88:10 "Wilt thou show wonders to the dead? shall the dead arise [and] praise thee? Selah."
"Wonders to the dead?" The psalmist reminds God, through a series of rhetorical questions, that the dead cannot testify to God's goodness.
Of course, the righteous dead will rise and praise Him, but I do not believe he is speaking of the righteous here. He is speaking of those who died in their sin. He is saying, forgive me, before I die and it is too late. It is time to pause and think on these things.
Psalm 88:11 "Shall thy lovingkindness be declared in the grave? [or] thy faithfulness in destruction?"
Where he saw himself now going, and where should he be detained, and not raised out of it. The lovingkindness of God to him, as his Son, and as man and Mediator, and to his people in the gift and mission of him to be their Savior and Redeemer. How would that be declared and made known? Now it is, Christ being raised, and his ministers having a commission from him to preach the Gospel. In which the lovingkindness of God is abundantly manifested.
"Or thy faithfulness in destruction?" The grave, so called from dead bodies being cast into it, and wasted, consumed, and destroyed in it. The meaning may be, that should he be laid in the grave, and there putrefy and rot, and not be raised again. Where would be the faithfulness of God to his purposes, to his covenant and promises, to him his Son, and to his people?
He is going on and on about the futility of getting help after he dies. The lovingkindness is for those here on the earth who seek God early. The lovingkindness of God showed mercy on God's people. After you are in the grave, it is too late to repent.
Psalm 88:12 "Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?"
A description of the grave again (see Job 10:21). The sense may be, should he continue in the dark and silent grave, how would the wonders of the grace of God, of electing, redeeming, justifying, pardoning, and adopting grace, be made known. The wonders of Christ's person and offices, and the wondrous things, and doctrines of the Gospel, relating thereunto? As the glory of these would be eclipsed, there would be none to publish them.
"And thy righteousness in the land of forgetfulness?" The grave, where the dead lie. Who, having lost all sense of things, forget what were done in this world, and they themselves are quickly forgotten by the living. And had Christ continued in this state, and had not risen again to our justification, how would his justifying righteousness have been revealed. As it is from faith to faith in the Gospel, which is therefore called the word and ministration of righteousness?
This is speaking of Hades. The only known time that Jesus went into hell and preached and brought out captivity captive, was immediately after he was crucified. The verse here, is not speaking of that time. He is just saying over and over, that after a person has died and gone to hell, there is no hope.
Psalm 88:13 "But unto thee have I cried, O LORD; and in the morning shall my prayer prevent thee."
Formerly, and had been heard, answered, and relieved, and which was an encouragement to cry again to him in his distress. Christ was always heard (John 11:42), or, now, in his present case, yet was not heard, at least not immediately answered. Which was the case of the Messiah, when forsaken by his God and Father (Psalm 22:1), yet still determines to continue praying, as follows.
"And in the morning shall my prayer prevent thee": Not before the Lord is awake, and can hear. For he neither slumbers nor sleeps, and he always hears. But the meaning is, that he would pray before he entered upon another business. This should be the first thing in the morning he would do, and this he would do before others did, or he himself used to do. Before the usual time of morning prayer; signifying, he would pray to him very early, which is an expressive of his vehemence, fervency, and importunity and earnestness. And what a sense he had of his case, and of his need of divine help. So, Christ rose early in the morning, a great while before day, to pray (Mark 1:35; see note on Psalm 5:4).
It appears that he will not stop praying, until he gets a positive answer from the LORD. That is the very best thing to do. God does hear. If God feels he is sincere in his repentance and will live uprightly, He will answer his prayer.
Psalm 88:14 "LORD, why castest thou off my soul? [why] hidest thou thy face from me?"
"Hidest thou thy face": That is, not answer prayer.
Some might say is it alright to question God? I think it is alright, if done for the right reason, and if you are earnestly seeking answers from God. This verse appears that this person, at one time, knew God. He is asking, Lord have you turned me over to a reprobate mind?
Psalm 88:15 "I [am] afflicted and ready to die from [my] youth up: [while] I suffer thy terrors I am distracted."
"Die from my youth": The psalmist has had some serious illness or injury from the time of his youth.
There is no terror of death to those who know they are in right standing with God. From the time we are born, we are dying. We live on the world a very short time, even if we live the allotted time.
Psalm 88:16 "Thy fierce wrath goeth over me; thy terrors have cut me off."
Or "wraths". Burning wrath. The whole of divine wrath, in all its fierceness, due to the sins of his people. These, like the mighty waves of the sea, passed over him, threatening to overwhelm him (Psalm 89:38).
"Thy terrors have cut me off": From the presence of God, and out of his sight. As sometimes the Lord's people are ready to imagine, when forsaken by him (Psalm 31:22). Or from the land of the living, as the Messiah was, and in a judicial way, though not for any sin of his own (Isa. 53:8).
Whatever the punishment is, it is from a loving Father. He may be feeling completely destroyed, but he is not dead yet. It will be too late after he dies, but he is still alive. I believe the terror that he is feeling here, is the fact that he is cut off from God. I cannot imagine anything any worse, than to feel you were cut off from God.
Psalm 88:17 "They came round about me daily like water; they compassed me about together."
That is, the terrors of the Lord. The sorrows of death and hell (Psalm 18:4). This was the Messiah's case, when it was with him as is expressed (Psalm 69:1).
"They compassed me about together": As waters coming from many places, from all quarters. Meet together, and together surround a person or place in such circumstances was Christ. When the bulls of Bashan beset him around, and the assembly of the wicked enclosed him, and innumerable evils encompassed him about (Psalm 22:12).
These are troubles that have come around him. It also means the punishment that God has brought upon him, to make him repent are all around him.
Psalm 88:18 "Lover and friend hast thou put far from me, [and] mine acquaintance into darkness."
"Lover ... friend ... acquaintance" (see note on verse 8).
The "darkness" of grief is reminiscent of death. This psalm, which does not have the statement of faith that all other lament psalms contain, stands as a mark of realism on the landscape of biblical faith. Even believers experience seasons that seem hopeless. It is important to remain steadfast during these times, to fear the Lord and keep His commands, for there is hope.
He has no one, not even his lover, or his friend stayed with him. He is totally alone.
Psalm 88 Questions
Maschil of Ethan the Ezrahite.
Psalm 89: Like Psalm 73, which opens the third book of the psalms, this psalm also struggles with a universal problem among believers. Whereas Psalm 73 dealt with the prosperity of the wicked, Psalm 89 wrestles with the faithfulness of God to His promises. In particular, the promise in view is that of the Davidic covenant (2 Sam. 7:12-16), which the psalm mentions early (verses 3-4), but later alleges that the Lord seems to have forgotten (verses 39-47), and a petition that God would once again remember His covenant (verses 48-51). The third book of the psalms closes appropriately with a doxology (verse 52).
Verses 1-52: The psalm describes the author’s attempt to reconcile the seeming contradictions between his theology and the reality of his nation’s conditions. Through the first 37 verses, he rehearses what he knows to be theologically accurate: God has sovereignly chosen Israel to be His nation, and David’s descendants to rule. The last third of the psalm reflects the psalmist’s exasperation that the nation had been ravaged and the Davidic monarchy had apparently come to a disgraceful end. To his credit, the psalmist refuses to explain away his theology, but instead keeps the tension, hopefully to be resolved at a later time with the promised reestablishment of an earthly kingdom under one of David’s descendants (compare Psalms 110, 132).
Title: “Ethan the Ezrahiteâ€: Possibly the Levitical singer mentioned in (1 Chron. 6:42 and 15:17, 19; see note on Psalm 88: Title).
Verses 1-4: Though our expectations may be disappointed, yet God’s promises are established in the heavens, in his eternal counsels. They are out of the reach of those who oppose in hell and earth. And faith in the boundless mercy and everlasting truth of God, may bring comfort even in the deepest trials.
Psalm 89:1 “I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.â€
Particularly how the “mercy†was manifested in the promise made to David. The solemn covenant made with him in respect to the perpetuity of his throne. The appointment of David to the throne was an act of mere mercy or favor, since he was not in the royal line, and had no claim to the crown. It will be seen, also, that if it be supposed that the covenant with David, and the promise therein made to him, was intended to include the Messiah as descending from him. There was a still higher reason for celebrating the “mercies†of God, inasmuch as all mercy to our world comes through him. “Mercies of the Lord†(see note on Psalm 85:7; compare verses 2, 14, 24, 28, 33, 49).
“With my mouthâ€: Not merely in my heart, but with words. The meaning here is that he would make a record which might be used evermore as the language of praise.
“Will I make known thy faithfulnessâ€: In the fulfillment of these promises. He felt assured that they would be fulfilled. Whatever appearances there might be to the contrary, the psalmist had no doubt that God would prove himself to be faithful and true (see the notes at Isa. 55:3), on the expression, “the sure mercies of David.â€
“To all generationsâ€: Margin, as in Hebrew, generation and generation. He would make a record which would carry down the remembrance of this faithfulness to all future ages.
What a sharp contrast to the gloom (of chapter 88 is chapter 89). This begins with a determination of the psalmist to praise the LORD. God’s mercies never change. The availability of those mercies in our lives are under our control. The mercy of God continues forever. The key word of this verse is possibly, “for everâ€. Just as God’s mercy is never ending, so should our praise be. We should not be influenced by the circumstances around us with our praise. The praise of our God’s mercy should be continually in our mouth. The world rejoices when everything is going good. If we are to be different from the world, then we praise God in the good times and in the lean times. The psalmist is saying, that he will speak of the faithfulness of God to the generations after him. Of course, he speaks to all generations after him through this written Word, the Bible. Every Christian should do the same thing as the psalmist here. We should determine in our heart to worship and praise God forever, in all kinds of circumstances.
Psalm 89:2 “For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.â€
“Mercy shall be built up … faithfulnessâ€: The psalmist exults that the Lord Himself will guarantee the eternality of the Davidic dynasty (compare 2 Sam. 23:5).
God cannot, and will not lie. His faithfulness is not conditional. It is absolute. People on this earth make a promise to be faithful, and they may or may not keep their promise. God is not like fickle man. God will keep every promise He ever made. You can see from the following verse, that God’s mercy is caught up in the covenant He made with Abraham.
Luke 1:72 “To perform the mercy to our fathers, and to remember his holy covenant;â€
We must be part of the covenant agreement to receive mercy from God.
Romans 9:15-16 “For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.†“So then not of him that willeth, nor of him that runneth, but of God that showeth mercy.â€
This mercy has to do with all of Abraham’s seed. Christians are Abraham’s seed and heirs according to the promise. Just as salvation is offered to whosoever will, mercy is offered to those as well. The bottom line is you must be of the household of God.
Verses 3-4: Three key terms used in these two verses also recur throughout this psalm: “covenant†(89:28, 34, 39), “David my servant†(89:20), and “throne (89:14, 29, 36, 44). God covenantal promises to David (2 Sam. chapter 7), were guaranteed by an irrevocable divine oath (89:28-37).
Psalm 89:3 “I have made a covenant with my chosen, I have sworn unto David my servant,â€
“Covenant with my chosenâ€: The Davidic Covenant, culminating in Messiah’s reign, was established (in 2 Samuel chapter 7; compare 1 Kings 8:23; 1 Chron. Chapter 17, 2 Chron. 21:7, Psalms 110, 132). The covenant was in the form of a royal grant covenant as God, the Great King, chose David as His servant king. In this type of covenant, the person with whom the Lord established the covenant could violate the terms of the covenant and the Lord would still be obligated to maintain the covenant.
God made a covenant with David forever. This covenant included showing mercy and being faithful. This is just a renewal of the covenant made with Abraham, which came through Isaac, and Jacob. Let’s look at two verses from the New Testament on the chosen.
2 Thessalonians 2:13 “But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:â€
1 Peter 2:9 “But ye a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light:â€
God’s covenant is with those He has chosen, those who will be His children. Not predestined to be His, but God foreknew who would choose to be His.
Psalm 89:4 “Thy seed will I establish for ever, and build up thy throne to all generations. Selah.â€
“Seed … establish for ever … throneâ€: The covenant with David was extended to his descendants. The throne promised guaranteed that the rightful heir to the throne would always be a descendant of David (compare verses 29, 36; see also 2 Sam. 7:13, 16, 18; Luke 1:31-33). The genealogies of Jesus qualify Him for the throne (compare Matt. 1:1-17; Luke 3:23-38).
The seed of David spoken of here, is in Jesus Christ. The throne spoken of here, as well, is the throne of the Lord Jesus Christ who will be King of kings and Lord of Lords. Jesus is Eternal King and His kingdom shall never end. Just as Abraham did not receive the Promised Land in his lifetime, the kingdom spoken of here that is eternal, will not be fulfilled fully until the Lord Jesus Christ sets up His everlasting kingdom.
Verses 5-14: The more God’s works are known, the more they are admired. And to praise the Lord, is to acknowledge him to be such a one that there is none like him. Surely then we should feel and express reverence when we worship God. But how little of this appears in our congregations, and how much cause have we to humble ourselves on this account! That almighty power which smote Egypt, will scatter the enemies of the church, while all who trust in God’s mercy will rejoice in his name; for mercy and truth direct all he does. His counsels from eternity, and their consequences to eternity, are all justice and judgment.
Psalm 89:5 “And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.â€
“Faithfulnessâ€: The word suggests constant and habitual actions, meaning here that God was reliable. For God to violate this consistency of actions would be to violate His very nature (compare verses 1-2, 8, 24, 33, 49).
Not only do the angels in heaven sing praise about the mighty wonders of God, but saints of all ages are thankful for the faithfulness of God. The congregation of the saints, possibly is speaking of the church of the Lord Jesus Christ. The wonders of God are in heaven and earth, and are far too numerous to try to list. Look around you on earth, and on a clear night look into the heaven, and see just a few of these wonders.
Psalm 89:6 “For who in the heaven can be compared unto the LORD? among the sons of the mighty can be likened unto the LORD?â€
“Sons of the mightyâ€: Literally “sons of Godâ€, i.e., angels.
The answer is no one. Look with me at these next verses of Scripture.
Philippians 2:10 “That at the name of Jesus every knee should bow, of in heaven, and in earth, and under the earth;â€
Colossians 1:16 “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether thrones, or dominions, or principalities, or powers: all things were created by him, and for him:†“And he is before all things, and by him all things consist.â€
We can see, there is no question what this is speaking of. We Christians are all sons of the Mighty, but we are not the Son of the Mighty. We belong to the Son of God. We have been bought and paid for with His precious blood.
Psalm 89:7 “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all about him.â€
“Assembly of the saintsâ€: This pictures a gathering of the angels around their sovereign Lord.
The assembly of the saints is the Church of the Lord Jesus Christ. What has happened to our holy fear of God? Where is there reverence? The more we get to know God in His fullness, the more we will humbly reverence Him. If God were to visit your church this Sunday, would He find you bowing humbly before Him? There is a time for a Christian to be bold, but it is not in the presence of God. We are to be bold in our witness to others. We must not stand stiff-necked before our Lord.
Psalm 89:8 “O LORD God of hosts, who a strong LORD like unto thee? or to thy faithfulness round about thee?â€
Of all the hosts of heaven, the sun, moon, and stars, and of all the heavenly hosts of angels. Of all the armies in heaven, and the inhabitants of the earth.
“Who is a strong Lord like unto thee?†He is Jah, or Jehovah. And he alone is so, and is the Most High in all the earth (Psalm 83:18). And there is none like him for his great power and strength, by which he has made the heavens and the earth, and upholds them in their being. And by which he has redeemed his people. Plucked them out of the hands of sin and Satan, and preserves them safe to his kingdom and glory (see Job 40:9).
“Or to thy faithfulness round about theeâ€: None so faithful as the Lord, none to be trusted as he, either angels or men. Some understand it of the faithful ones that are about him, his trusty servants the angels, who stand round about him ready to do his will. Or the glorified saints that are with him, the called, chosen, and faithful (see Psalm 103:19). Or rather the words are to be read, “and thy faithfulness is round about theeâ€; and so the Targum, “and thy truth (or faithfulness), surrounds thee:†Look all around him, and his faithfulness is everywhere to be seen. To himself, and the perfections of his nature; to his Son, and agreements with him; and to his counsels of old, his purposes and decrees, and to his covenant and promises. He is as it were clothed with faithfulness, and it appears in all the dispensations of his providence and grace.
Just the name of God used above, lets us know that He alone is God. There is no other like Him. We have spoken about not worshipping angels, even though they are heavenly spirits. They are part of God’s creation, and are not to be worshipped. Not anything or anyone on this earth should be worshipped, because we were the created and not the Creator. Once again, I will say we must not only make Jesus our Savior, but we must make Him our Lord as well. He has supreme authority over all of His creation. That creation includes everything. Read of the creation (in Genesis chapter 1), and read who that Creator is (in John chapter 1).
Psalm 89:9 “Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them.â€
The power, pride, and elation of it, when it swells, and foams, and rages, and becomes boisterous, and threatens vessels upon it with utter ruin and destruction. But the Lord, who has it under his dominion and government, restrains it. He has made and can manage it, and he only. His power over it is seen in assigning it its place, and ordering the waters of it to it when first made. In placing the sand for its boundary by a perpetual decree, which it cannot pass. By commanding the stormy wind to lift up its waves, and by making the storm a calm, and the waves to be still (see Psalm 107:25). Instances of this were at the universal deluge, and at the Red sea.
“When the waves thereof arise, thou stillest themâ€: When the sea lifts up its waves, and both lift up their voice, and make a noise, and roar, the Lord hushes them, and makes them still and quiet. As a parent its child when it cries, or a master his scholars, when they are noisy and tumultuous. So Christ rebuked the wind, and checked the raging sea, and made it calm, when the ship in which he was with his disciples was covered with its waves. And as this is mentioned here as an instance of the great power and strength of the Lord of hosts, so that was a proof and evidence of the true and proper divinity of our Lord Jesus Christ (Matthew 8:24). All this may be understood, in a mystical sense, of the sea of this world, and the wicked inhabitants of it, who are as the troubled sea, and cannot rest, casting up mire and dirt, reproaching and blaspheming God and man. And particularly of tyrannical princes and potentates, who are like the proud waters and raging waves of the sea. But the Lord on high is mightier than they, and can and does restrain their wrath and rage, so that his people have nothing to fear from them (see Psalm 124:3).
This was proven beyond a shadow of doubt when Jesus spoke to the angry sea, and told it to be still, and it obeyed.
Mark 4:39 “And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.â€
The He of course, is Jesus. The winds and the waves obey His will.
Psalm 89:10 “Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.â€
“Rahabâ€: A figurative term for Egypt (see note on Psalm 87:4).
Rahab here, is speaking of Egypt. Not only did the Lord destroy the false gods of Egypt in the 10 plagues, but the army of Egypt was drowned in the Red Sea. The Right Hand of God and His Holy Arm are the one you and I call Jesus.
Psalm 89:11 “The heavens thine, the earth also thine: the world and the fulness thereof, thou hast founded them.â€
They are made and inhabited by him, they are the work of his hands, and the seat of his majesty, and the throne of his glory. The angels of heaven are his, his creatures and servants. The several heavens are his, the airy, starry, and third heaven. The place and state of the blessed and glorified saints is of his preparing and giving.
“The earth also is thineâ€: The whole terraqueous globe, and all that is in it, being made, preserved, and continued by him. And by him given to the sons of men (Psalm 116:15).
“As for the world, and the fulness thereofâ€: The habitable world, and all that dwell therein. All the children of men, the beasts of the field, and cattle on a thousand hills, and the provisions for them all. Which is the goodness of the Lord, the earth is full of; these are all the Lord’s (see Psalm 24:1).
“Thou hast founded themâ€: The world, and the inhabitants of it. The earth is founded upon the seas, and the world upon nothing. And the inhabitants are wonderfully preserved and continued by the power and providence of God (see Psalm 24:2).
The heaven and the earth belong to their Creator. They were created by the Word of God. He is Creator and Protector of His creation.
Psalm 89:12 “The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name.â€
“Tabor and Hermonâ€: Mountains in Israel pictured joining in praise with the rest of creation.
The Creator of this universe, has made order in it. That is why we have a north and a south. Tabor and Hermon are both mountains in Israel. These 2 mountains are on opposite sides of the Jordan. Tabor is on the west, and Hermon on the east. The same God that established a north and south, established an east and west.
Psalm 89:13 “Thou hast a mighty arm: strong is thy hand, high is thy right hand.â€
“Thou hast a mighty armâ€: Margin, as in Hebrew, “an arm with might.†That is, Thou hast great power â€" the arm being the instrument by which we accomplish our purposes.
“Strong is thy handâ€: The hand, too, is an instrument by which we execute our plans. Hence, God is so often represented a having delivered his people with a strong hand.
“And high is thy right handâ€: It is by the right hand particularly that we carry out our purposes. We lift it high when we are about to strike with force. All this is expressive of the divine omnipotence.
Psalm 89:14 “Justice and judgment the habitation of thy throne: mercy and truth shall go before thy face.â€
The seat and throne on which he sits. All the administrations of his kingly power in the government of the world, in the salvation of his people, and in the punishment of his enemies, being according to the strict rules of justice and judgment. Or “the preparation of thy throneâ€; all that the Lord does according to the counsel of his will. And these counsels were of old, and were formed in strict justice and judgment, and were a preparation for his future government in providence and grace. Or “the establishment of thy throneâ€. The throne of an earthly king is established by righteousness; and so the throne of God, and of Christ, is ordered and established with justice and judgment in the exercise of righteousness for evermore (Proverbs 16:12).
“Mercy and truth shall go before thy faceâ€: Be and appear wherever he is; all his ways are mercy and truth (Psalm 25:10). “Mercy†in pardoning and saving sinners that come unto him by Christ; and “truth†in performing all his purposes and promises. And these make the joyful sound next mentioned.
The following Scriptures tell us for sure, who is the Just One.
Acts 3:14 “But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;â€
Acts 7:52 “Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:â€
This leaves no doubt that this too, is the one you and I call Jesus Christ. Only mercy and truth can pave the way to God for any of us. We cannot stand before the Judge in our own right. We must be clothed in the righteousness of Christ (our Merciful God). He is Truth.
Verses 15-18: Happy are those who so know the joyful sound of the gospel as to obey it. Who experience its power upon their hearts, and bring forth the fruit of it in their lives. Though believers are nothing in themselves, yet having all in Christ Jesus, they may rejoice in his name. May the Lord enable us to do so. The joy of the Lord is the strength of his people; whereas unbelief dispirits ourselves and discourages others. Though it steals upon us under a semblance of humility, yet it is the very essence of pride. Christ is the Holy One of Israel; and in him was that peculiar people more blessed than in any other blessing.
The “joyful sound†refers to the shout God’s people uttered when they saw Him lifted up. It could be translated, “Happy are the people who have learned to praise youâ€. Our horn†means “our strengthâ€.
Psalm 89:15 “Blessed the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance.â€
“The joyful soundâ€: Refers to a cheer, a shout of joyful homage to God (compare Psalms 33:3, 47:5, 95:1, 98:4, 100:1; see note on Psalm 66:1).
Notice the singular verb that is used with people here. We are blessed, one at a time. We are saved one at a time. The Lord will light the path for us, but we must walk in His Light.
Ephesians 5:8 “For ye were sometimes darkness, but now light in the Lord: walk as children of light:â€
What do you suppose the joyful sound is? Could it be what is in this next Scripture?
Ephesians 5:19 “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;â€
The joyful sound could also be the trumpet blowing, calling all believers to Jesus.
Psalm 89:16 “In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.â€
That know the joyful sound, and walk in the light of God’s countenance, as they have reason to do. These will “rejoice†in the Lord himself, for his “name†is himself; in the perfections of his nature, as displayed in redemption and salvation by Christ. In him as the God of all grace, as their covenant God and Father in Christ, and the God of their salvation. And they will rejoice in Christ, in his name, in which is salvation, and therefore precious. In his person, blood, righteousness, sacrifice, and fitness. And that “all the day†long, continually. There is always reason, ground, and matter for rejoicing in Christ, though it is sometimes interrupted by sin, temptation, and desertion (see Phil. 4:4).
“And in thy righteousness shall they be exaltedâ€: From a low estate of sin and misery to a high estate of grace and glory. From a state of condemnation and death to a state of justification of life. From being beggars on the dunghill, to sit among princes, and to inherit the throne of glory. Such as are clothed with the righteousness of the Son of God are exalted to great honor, as to be admitted into the presence of the King of kings in raiment of needlework, to stand at his right hand in gold of Ophir. And to live and reign with him for evermore in his kingdom and glory.
All believers in Christ have been given the authority to use the name of Jesus. It is the power in this name that makes them rejoice. The Christian is exalted to Sonship in the righteousness of Jesus, that He has provided for them.
Psalm 89:17 “For thou the glory of their strength: and in thy favor our horn shall be exalted.â€
“Our horn shall be exalted†(see note on Psalm 75:4; compare verse 24).
We must remember that the horn means strength, or power. Our strength is in our Lord. The power we have is in the name of Jesus.
Psalm 89:18 “For the LORD our defense; and the Holy One of Israel our king.â€
“For the LORD is our defenseâ€: The shield: A metaphor for the king (see note on Psalm 84:9).
When we belong to Jesus, He is our defense. The Holy One of Israel, is Jesus Christ our Lord. He is coming back to reign on the earth as KING.
Psalm 89:19 “Then thou spakest in vision to thy holy one, and saidst, I have laid help upon mighty; I have exalted chosen out of the people.â€
“Thy holy oneâ€: The “godly one†(compare marginal note), were people like the prophet, Nathan, whom the Lord used to tell David about His covenant with David (2 Sam. 7:4).
In the physical, the holy one on the earth at this time would have been the prophet Nathan. He represented God to the people. He would even be the one to speak of God to king David. Of course, David was chosen out of the people and anointed to be king. I believe this Scripture to be prophetic as well. The true Mighty One who came to help us all is our Lord Jesus Christ. He too, was assumed to be out of the people. He had a somewhat normal boyhood in the home of His mother Mary and her husband Joseph.
Psalm 89:20 “I have found David my servant; with my holy oil have I anointed him:â€
Not David literally; but his Son and antitype, the Messiah, who is sometimes called by his name (see note on (Psalm 89:3). And his “finding†him does not suppose any ignorance of him, nor anxious concern in seeking him, nor any unanticipated event; but is attributed to God by an ascribing of human feelings or passions to a non-human being, or speaking after the manner of men. For it is an act of the highest wisdom, and richest grace, to find out, that is, to pick and appoint, in council and covenant, his own Son to be his servant, to be the Redeemer and Savior of sinners, and to be a ransom for them (Job 33:24). The Apostle Paul seems to refer to this passage in (Acts 13:22).
“With my holy oil have I anointed himâ€: Not with material oil, as David, his type (1 Sam. 16:13). But with the Holy Ghost, which may well be called holy oil, in allusion to the holy anointing oil under the law. The oil of gladness with which Christ was anointed above his fellows. And without measure, at the time of his conception and birth, at his baptism and ascension to heaven, and even, in some sense, from all eternity. For so early is he said to be anointed, and to be possessed with all fulness of grace, being invested with and installed into his office as Mediator. And from this anointing he has the name of Messiah and Christ, both which signify anointed (Acts 10:38).
We know that David was just a shepherd boy when Samuel sought him out and anointed him to be king. He did not immediately take over as king. He lived with Saul (the present king), at first. David knew and loved God, while he was yet a shepherd. This oil was not just any oil, but a special oil that only appointed servants of God could use. Let us look at a picture of the prophetic meaning of the Scripture above. Jesus Himself spoke this, because it is in red in our Bible.
Luke 4:18-19 “The Spirit of the Lord upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,†“To preach the acceptable year of the Lord.â€
Psalm 89:21 “With whom my hand shall be established: mine arm also shall strengthen him.â€
A promise of God’s gracious presence with Christ, as man and Mediator, which is his work. Of a communication of grace and strength from him, to carry him through it. And of his supporting and upholding him under it; which hand of his power and grace would be always prepared and ready for him, as the word signifies. And stable and firm with him, so that he should have success in it; the pleasure of the Lord should prosper in his hand. So the Targum, “for my hands are prepared for his help;†the Septuagint, Vulgate Latin, and all the eastern versions, “mine hand shall help himâ€; and which is confirmed in the next words:
“Mine arm also shall strengthen himâ€: In the human nature, subject to and encompassed with infirmities. This shows the greatness of the work of man’s redemption, which no creature could effect. It required the arm and power of the Lord to be exerted, and by which Christ was made strong by the Lord, both for himself, and for the working out of salvation for us. Which he did when he travelled in the greatness of his strength, standing up under the mighty weight of our sins, and the wrath of God. And yet failed not, nor was he discouraged, till his own arm brought salvation to him (see Psalm 80:17).
The Hand and the Arm are Jesus, as we said before.
Psalm 89:22 “The enemy shall not exact upon him; nor the son of wickedness afflict him.â€
The enemy is the devil, as in the interpretation of the parable of the tares (Matt.13:39), the implacable enemy of Christ and his church. And yet, notwithstanding all his enmity and malice, he could not “exactâ€, or get more inflicted on him, than the law and justice of God required of him, as the sinner’s surety. Or could not “exact†a tribute of him, or make him tributary to him. Or, in other words, conquer him, and subject him to him: so far from it, that he was conquered by Christ, and all his principalities and powers spoiled. Or could not “deceive†him, in which sense the word is sometimes used. And so the Targum here: though he deceived Eve, he could not deceive the Messiah, the seed of the woman. He tried it, in person, by his temptations in the wilderness, and by his agents and instruments, the Scribes and Pharisees. But in vain, and to no purpose; he could not succeed.
“Nor the son of wickedness afflict himâ€: At least not always. He was indeed afflicted, as by wicked men, and by Satan the wicked one, yet not so as to be overcome by any. And as Christ personal, so Christ mystical, or his church and people, are afflicted by the sons of wickedness. Yet, sooner or later, they are delivered out of all their afflictions. Antichrist, that man of sin, and son of perdition, that wicked one, that is eminently so, and may be well called “the son of wickednessâ€, has long and greatly oppressed the people of Christ, and his interest. But he shall not always; he shall be destroyed with the spirit of his mouth, and with the brightness of his coming (2 Thess. 2:3). This passage is applied to the Messiah by the Jews.
We know that this is speaking in one sense, about David who had been hunted of Saul and had really no place of rest. In the latter days of David, his enemies did not dare to come heavily against him, for fear of what God might do to them. Speaking prophetically of this verse, we know that the enemy, Satan, never had any power over Jesus. Satan did not take the life of Jesus on the cross.
John 10:17-18 “Therefore doth my Father love me, because I lay down my life, that I might take it again.†“No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.â€
Jesus was never under the control of Satan.
Psalm 89:23 “And I will beat down his foes before his face, and plague them that hate him.â€
In Judea, and in the Gentile world; more especially in Rome Pagan, and Rome Papal. In the most public manner, before his Gospel, and the ministry of it by his servants. And they shall either submit unto it, or be broken to pieces as a potter’s vessel. For he must reign till all enemies are put under his feet (1 Cor. 15:25).
“And plague them that hate himâ€: That would not have him to reign over them, the unbelieving Jews, and all the followers of antichrist. Who are either plagued with the judgments of God here, or with everlasting punishment hereafter, with which they will be tormented for ever and ever (Luke 19:14). Or “strike†them with a rod of iron, with his wrath and vengeance; strike them down to the ground, and to the lowest hell.
Look with me to the promises that God made to David in the next few verses.
2 Samuel 7:8-10 “Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:†“And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great that in the earth.†“Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,â€
Read all of this chapter to get the whole idea.
Psalm 89:24 “But my faithfulness and my mercy with him: and in my name shall his horn be exalted.â€
The “faithfulness†of God was and is with Christ, in performing promises made to him respecting his work, and strength to do it, as man, and the glory that should follow. And also those made to his people in him, relating to grace here, and happiness hereafter. And though there was no “mercy†shown to Christ, as the surety of his people, but he was dealt with in strict justice. Yet, as Mediator of the covenant, the special mercy of God is with him, even every blessing of it, called “the sure mercies of Davidâ€; and is only communicated through him. He is the mercy seat, from whence mercy is dispensed, and the propitiation through whom God is merciful to men. The words may be rendered, “my truth and my graceâ€, as they are by the Targum. And both are with Christ, the truth of doctrine, and all the fulness of grace, justifying, sanctifying, pardoning, adopting, and persevering grace (John 1:14).
“And in my name shall his horn be exaltedâ€: Or “his gloryâ€, as the Targum. His power and dominion, of which the horn is an emblem; and his glory is displayed in having the same name his Father has. His name is expressive of his nature, being, and perfections, the name Jehovah. And his name of title and office “King of Kings, and Lord of lordsâ€. Or his name the Word of God, as the Targum; who, as such, is the brightness of his Father’s glory. Or the sense is, that by the power of God, he should be raised from the dead, and have glory given him, and be exalted at his right hand, and made Lord and Christ. Or by means of the Gospel, which is the name of the Lord (John 17:6). His kingdom and dominion should be spread in the world (see 1 Sam. 2:10).
This is speaking of David, to whom the promise of the everlasting kingdom was given. The horn symbolizes strength. The throne of David, through his natural sons and grandsons, became contaminated. But the seed that is really intended is through Jesus.
Psalm 89:25 “I will set his hand also in the sea, and his right hand in the rivers.â€
“Hand … sea … riversâ€: A reference to the promise of (Exodus 23:31), that the Lord would give Israel the land between the Red Sea and the Euphrates River.
The rule of David was a reign of the land of Israel. But the seed of David, Jesus, His reign was as wide as the east is to the west and the north is to the south. It reached far beyond the rivers of Israel, even across the sea.
Psalm 89:26 “He shall cry unto me, Thou my father, my God, and the rock of my salvation.â€
He shall appeal to me, or come to me as a Father, and as his only hope and defense.
“My Godâ€: He shall come to me as God, and shall recognize me as his God, his only trust and hope.
“And the rock of my salvation†(see the notes at Psalm 18:2). The meaning of all this is, that he would at all times recognize him as his only trust and hope, and that he would be faithful on his part to God.
David prayed to the Father, and he was established on the everlasting Rock. Jesus prayed also, to the Father. Jesus was the Rock of my salvation.
Psalm 89:27 “Also I will make him firstborn, higher than the kings of the earth.â€
“My firstbornâ€: The firstborn child was given a place of special honor and a double portion of the inheritance (Gen. chapter 27; 2 Kings 2:9). However, in a royal grant covenant, a chosen person could be elevated to the level of firstborn Sonship and thus have title to a perpetual gift involving dynastic succession (compare Psalm 2:7). Though not actually the first, Israel was considered the firstborn among nations (Exodus 4:22); Ephraim the younger was treated as the firstborn (Gen. 48:13-20); and David was the firstborn among kings. In this latter sense of prominent favor, Christ can be called the firstborn over all creation (Col. 1:15), in that He is given the preeminence over all created beings.
This is most assuredly speaking of Jesus, who was the firstborn Son of the Father. He alone is elevated higher than the kings of the earth. He is King of kings and Lord of lords.
1 Timothy 6:15 “Which in his times he shall show, the blessed and only Potentate, the King of kings, and Lord of lords;â€
Psalm 89:28 “My mercy will I keep for him for evermore, and my covenant shall stand fast with him.â€
That is, for his mystical body, his church and people; for whom stores of mercy are kept with him, to be laid out in their regeneration, pardon, salvation, and eternal life. For to them the mercy of God is from everlasting to everlasting (Psalm 103:17). Unless this is to be understood of the “grace†and “kindness†of God, as the word may be rendered. His free favor and love to Christ, which always continues; for as he was always his dearly beloved Son, that lay in his bosom from eternity. So he continued, throughout his state, of humiliation, his well beloved, in whom he was well pleased, and still is, and ever will.
“And my covenant shall stand fast with himâ€: Being made with him as the head and representative of his people, it remains, and will remain, sure, firm, and immoveable. Its blessings are “sure merciesâ€, and its promises are all “yea and amen in Christâ€. The stability of it, and of all that is in it, is owing to its being made with him, and being in his hands, who is the surety, Mediator, and messenger of it.
The covenant was first given to Abraham, it was restated to David, and fulfilled in Jesus. David, as well as all other earthly kings, had to live by the mercy of God, because they were not perfect men. This is true of all believers in Jesus too. It is only by the mercy of God that we are heirs to the promises.
Psalm 89:29 “His seed also will I make for ever, and his throne as the days of heaven.â€
Not a race of kings from David, which ended at the Babylonish captivity. Not the natural seed of David, not the Messiah himself, who sprung from him. But the Messiah’s spiritual seed, which were given him by the Father, adopted through him, regenerated by his Spirit and grace, begotten through his Gospel, and the ministry of it, and born again in his church. And to whom he stands in the relation of the everlasting Father (Isa. 9:6). The enduring, i.e. to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal King of the church, and of the world, who was of David’s seed according to the flesh.
“And his throne as the days of heavenâ€: A phrase signifying a great length of time (Deut. 11:21). Yea, invariable constancy and duration (Jer. 31:25). And indeed the throne of Christ is for ever and ever, and will be when the present earth and heavens are fled away (Psalm 45:6). Christ is upon a throne now in heaven, the same with his divine Father’s. And here he will sit and reign, till all enemies are put under him. And he will be on a throne of glory when he judges the world, and in the New Jerusalem state for the space of a thousand years. And, after that, he will reign with his saints, and they with him, for evermore; his throne and kingdom are everlasting (Isa. 9:7).
David’s seed spoken of here, is in the Lord Jesus Christ, the Eternal One. The days of heaven are all of eternity.
Psalm 89:30 “If his children forsake my law, and walk not in my judgments;
His posterity; his successors on the throne.
“Forsake my lawâ€: If they are not regulated by it in the administration of their government, and in their private lives. It is here supposed that they might forsake his law, or fail to observe it; but still there is the assurance that the power would not depart permanently from the successors of David, but that it would be restored ultimately to that line, and be permanent and eternal.
“And walk not in my judgementsâ€: And do not obey my commandments.
“Psalm 89:31 “If they break my statutes, and keep not my commandments;â€
Fixed, settled, appointed ordinances; such as are baptism and the Lord’s supper, under the New Testament dispensation. Which are the things that are unshaken, and will remain until the second coming of Christ. These are to be kept as they were first delivered; no change and alteration ought to be made in them. So to do is to break and violate them, or “profane†them, as the word here used signifies. And which may be done by an unbecoming, irreverent, and indecent attendance on them. As was by some in the Corinthian church, of which the apostle complains, and who for it were taken notice of, and chastened by the Lord (1 Cor. 11:2).
“And keep not my commandmentsâ€: Which should be kept impartially, with great affection to them, from a principle of love to the Lord. With a view to his glory, and without trusting to and depending upon an obedience to them. For they are not grievous; and, besides, “inâ€, though not “forâ€, keeping them, there is great reward, and a contrary behavior is displeasing to God. Now this particular enumeration of offences, that may be committed by the children of God to Christ, show that all sorts of sins may be committed by them. Sins of omission and commission; sins against the law, and against the Gospel; all but the unpardonable one; and that these, though they are observed in a way hereafter mentioned, yet are all forgiven.
This is a perfect description of the natural children of David. They did not keep the law of God. They did break His statutes and His commandments. How then can God fulfill the covenant agreement? In Jesus Christ. He was known as the son of David.
Psalm 89:32 “Then will I visit their transgression with the rod, and their iniquity with stripes.â€
“Rod … stripesâ€: The rod was an instrument for inflicting wounds, and the stripes were marks left by such a flogging. God’s warning reflects His knowledge of the evident potential for disobedience among the descendants of David (compare 2 Sam. 7:14). In the lifetime of David’s grandsons, for example, the kingdom was split with the 10 northern tribes leaving the rulership of the Davidic line (compare Jer. 31:31 and Ezek. 37:16-17), for the future reunification of the 12 tribes.
We do know that punishment came from God. The ten tribes broke away from the two tribes and became almost obscure. Both groups were captured by their enemies and suffered greatly. Even though for a very long time they were scattered, in the last few years they have been gathering again in the holy land.
Verses 33-37: Jesus fulfilled the promises in the Davidic Covenant (2 Sam. 7:1-29). His is the everlasting “throne†(Acts 2:29-36).
Psalm 89:33 “Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.â€
“My lovingkindnessâ€: Though the Lord might have to severely discipline David’s descendants, He would never remove His covenant from this family (compare 2 Sam. 7:15). Thus, the covenant could be conditional in any one or more generations and yet be unconditional in its final outcome (compare Ezek. 37:24-28).
God’s love for His own never will cease. They may wander and get into all sorts of sin, but He will forgive them and help them again, if they cry out to Him. He is longsuffering, not willing that one should perish. Their foolishness does not affect God’s faithfulness.
Psalm 89:34 “My covenant will I not break, nor alter the thing that is gone out of my lips.â€
Not the covenant at Sinai, as Aben Ezra, but the covenant of grace made with Christ, and which stands fast with him (Psalm 89:3). Which is firm, sure, and stable, and as immovable as mountains and hills, and more so (2 Sam. 23:5). Or “profane†it, though his people profane his statutes (Psalm 89:31). He will not profane his covenant; though they violate his laws, he is a God keeping covenant with them, and will not break his word with them.
“Nor alter the thing that is gone out of my lipsâ€: Any promise of his, respecting either the temporal, spiritual, or eternal welfare of his people: or “not changeâ€; as he changes not in his nature and perfections, nor in his love and affections, nor in his counsels and purposes. So neither in his covenant and promises, they are always the same, and have a certain and unchangeable accomplishment. There is a performance of whatsoever is spoken by the Lord (Luke 1:45).
This covenant that God is speaking of, is not a covenant that man has made. This is a covenant that God made. God speaks absolute truth. Once God has said something, it is fact, and He will not change it. The Word of God is true.
Psalm 89:35 “Once have I sworn by my holiness that I will not lie unto David.â€
Swearing is ascribed to God after the manner of men, and is done in condescension to the weakness of his people, and to remove doubts and hesitations from them, relating to things spiritual and eternal. As to his everlasting love to them, his covenant with them in Christ, and their perseverance in his grace. And it is made by himself, or one or other of his perfections, as here by his “holiness†(see Amos 4:2). And indeed his holiness being his nature, is no other than he himself, the holy God. And because he could swear by no greater, he sware by himself, that as sure as he was, and was holy, just, and true, he would make good what he promises (Heb. 6:13). And this is done but once, once for all, that being sufficient; it need not be repeated, nor is it ever revoked. When he swears, he never repents of it, nor changes his mind; and it is to show the immutability of his counsel that he swears at all (Psalm 110:4).
“That I will not lie unto Davidâ€: He will not lie to any, he cannot, it is impossible he should. It would be to deny himself, it is contrary to his being as God. He is not a man that he should lie; it is contrary to his character as the God of truth. He will not lie, neither in his counsel nor covenant, in his purposes nor promises; these are the two immutable things, in which it is impossible he should lie. And he has sworn to it that he will not lie to David, to David’s son the Messiah, with whom the covenant is made, and stands fast. All the prophecies concerning him he has fulfilled. And all the promises made to him of help and assistance, as man and Mediator, in his work, and of the reward of it, a glory with him, he has made good.
We see from the words above, that God swore by His own holiness. God does not lie to anyone, much less David. As we said, the absolute Truth cannot lie. Whatever God says, He will do. God swore by Himself, because there was no greater.
Psalm 89:36 “His seed shall endure for ever, and his throne as the sun before me.â€
This is a confirmation by his oath of what he had before said (Psalm 89:29). Which may be understood either of the perseverance of particular believers, of every one of the spiritual seed of Christ; or of the duration of the church in general, throughout all ages, as before observed. And these being matters of moment and importance, and of which there are sometimes doubts in the minds of the Lord’s people about them, and that they may be firmly believed by them, he confirms them with an oath. For God never swears to trivial things; and when he does swear, it is to remove the doubts of his people, and make their minds easy.
“And his throne as the sun before meâ€: That is, shall continue as long as it does (see Psalm 89:29). Or shall be bright, splendid, and glorious as the sun, so the Targum, “and his throne light as the sun before meâ€. Meaning his church and kingdom, of which the throne is an emblem, and which became so in Gospel times, clear and lucid as the sun (SOS 6:10). When day was made by the rising of the sun of righteousness, and by the bright shining of the Gospel ministry. And at particular periods since, as in the times of Constantine, when the church was clothed with the sun, and at the Reformation, when Christ appeared with a rainbow on his head, and his face was as the sun (Rev. 12:1). And especially this will be the case of the church in the latter day, when the light of the moon will be as the light of the sun, and the light of the sun seven fold, as the light of seven days. And when the city, the church, will stand in no need of the sun, nor of the moon. And also in the ultimate glory, when the saints will shine as the sun in the kingdom of God (see Isa. 30:26). This passage is applied to the Messiah by the Jews.
The seed of David, spoken of here, is Jesus Christ and His followers. The throne is Jesus’ throne. He is even now seated at the right hand of the Father.
Psalm 89:37 “It shall be established for ever as the moon, and a faithful witness in heaven. Selah.â€
“Witness in heavenâ€: God’s covenant with David regarding his descendants was as certain as the establishment of the sun (verse 36), and the moon in the heavens (compare Jer. 33:14-26). The promise involved a kingdom “in the earth†(Jer. 33:15).
This kingdom may seem to weaken from time to time, but it will never fail. Jesus is eternal King. He will reign forever and ever. It appears from this that God is saying that the sun and moon are witness to His promise. We know that this world may pass away, but God’s Word will never pass away. Selah means it is time to pause and think on this.
Verses 38-52: Sometimes it is not easy to reconcile God’s providences with his promises, yet we are sure that God’s works fulfil his word. When the great Anointed One, Christ himself, was upon the cross, God seemed to have cast him off, yet did not make void his covenant, for that was established for ever. The honor of the house of David was lost. Thrones and crowns are often laid in the dust; but there is a crown of glory reserved for Christ’s spiritual seed, which fades not away. From all this complaint learn what work sin makes with families, noble families, with families in which religion has appeared. They plead with God for mercy. God’s unchangeableness and faithfulness assure us that He will not cast off those whom he has chosen and covenanted with. They were reproached for serving him. The scoffers of the latter days, in like manner, reproach the footsteps of the Messiah when they ask, “where is the promise of his coming?†(2 Peter 3:3-4). The records of the Lord’s dealings with the family of David, show us his dealings with his church, and with believers. Their afflictions and distresses may be grievous, but he will not finally cast them off. Self-deceivers abuse this doctrine, and others by a careless walk bring themselves into darkness and distress. Yet let the true believer rely on it for encouragement in the path of duty, and in bearing the cross. The psalm ends with praise, even after this sad complaint. Those who give God thanks for what he has done, may give him thanks for what he will do. God will follow those with his mercies, who follow him with praises.
Verses 38-45: The discipline of God seemed to endure “for ever†(89:46), but He would never permanently renounce His “covenantâ€.
Psalm 89:38 “But thou hast cast off and abhorred, thou hast been wroth with thine anointed.â€
The poem takes a new departure here. God is reproached for violating the covenant, and the contrast between the actual condition of things in Israel at present, and the glorious destiny promised, is feelingly set forth. The boldness of this expostulation has scandalized the Jewish expositors. But see exactly similar language (Psalm 44:9; 44:22). The point of the poem, indeed, is gone if we soften down these expressions. The stronger the conviction of the inviolability of God’s promises, the more vehement becomes the sense of right to expostulate at their seeming violation, the delay of the fulfilment of the covenant.
“But thou hast cast offâ€: Literally, Thou hast treated as a foul, offensive thing; thou hast treated him to whom these promises were made, as if he were a vile and detestable object. As that which one throws away because it is worthless or offensive.
“And abhorredâ€: Hast despised; that is, as if it were an object of aversion or contempt (compare Psalm 60:1, 60:10).
“Thou hast been wrothâ€: Literally, “Thou hast suffered (thine anger) to overflow,†or to pour itself forth (see Psalm 78:21, 78:59).
“With thine anointedâ€: With him who had been anointed as king. Anointed as thine own to administer justice, and to rule for thee (1 Sam. 16:1, 16:13). This might seem to refer to the time of Absalom, when David was driven from his throne and his kingdom.
God has promised that David’s throne would last forever, and yet He sees all of the troubles coming on the anointed of God. God is angry and with good cause. Just because he is anointed, does not give him license to sin. The anointed of God should be a good example to all the rest, not caught up in fleshly sin. There is more expected of the anointed, than of the people who have not been trained of God.
Psalm 89:39 “Thou hast made void the covenant of thy servant: thou hast profaned his crown to the ground.â€
“Made void the covenantâ€: The Hebrew word behind “spurned†is rare, and it may better be translated “disdainedâ€. It seemed to the psalmist that the condition of Israel indicated that God was neglecting His covenant with David (compare Ezek. 37:1-14).
“Profaned his crownâ€: This depicts a serous insult to the dynasty because it is of divine origin.
It appears to the servant of God, that God has broken covenant with him. He does not know His God very well, or He would know that God does not break His covenant. The king, because of the sin in his life, had suffered much humiliation. Sometimes he felt as if God had taken his crown and thrown it to the ground. David deserved this for the sin in his life. The sad thing is that Jesus felt, and is still feeling, that rejection, and He did nothing to deserve such punishment. Jesus, who created everything and everyone, must truly feel pain when His very creation denies that He is God the Son.
Verses 40-45: The ruin is depicted in several images: left with broken hedges, thus defenseless; a stronghold whose ruins invite invaders; a weakling plundered by all his enemies; a soldier with a useless sword; and a youth prematurely old.
Psalm 89:40 “Thou hast broken down all his hedges; thou hast brought his strong holds to ruin.â€
Round about his vine, the church (see Psalm 80:12). A famous church was raised at Jerusalem, quickly after the death, resurrection, and ascension of Christ, which seemed to be well filled, fenced, and protected. But on a sudden a violent persecution arose, and the members of it were made havoc of, and the ministers of the word were scattered abroad, and which was the breaking down of the hedges. And what was done to the church was taken by Christ as done to himself, as it is here spoken of him see (Acts 8:1). And this might seem contrary to the word and oath of God, that his seed should endure for ever, and his throne as the days of heaven (Psalm 89:29), when the first Christian church was used in this manner. But that providence was overruled, for the spread of the Gospel, and the interest of Christ, in other parts (see Acts 8:4), and so no objection to what is before said.
“Thou hast brought his strong holds to ruinâ€: The same as before, the church of Christ, which seemed to be so well built and fortified (see Isa. 26:1).
The protection, that he had known for so long, is now gone. Anyone can take a shot at him. This is surely true of the church today. It seems the hedge is gone, and every wind of doctrine can creep into the church. It is really difficult to tell the church from the rest of the world.
Psalm 89:41 “All that pass by the way spoil him: he is a reproach to his neighbors.â€
His church, his members, which are himself, when made havoc of by their persecutors, and they took joyfully the spoiling of their goods (Heb. 10:34). So the church of Christ may be spoiled, however, attempted to be spoiled, by false teachers, who are the foxes, the little foxes, that spoil the vines. Crafty seducers, who spoil Christians of their peace and comfort, through philosophy and vain deceit (SOS 2:15). Christ himself may be said to be spoiled, when he was stripped of his clothes by the Roman soldiers, who also parted his garments, casting lots for his vesture. When they that passed by his cross, as he hung upon it, reviled him, and robbed him of his good name, and of his kingly and priestly offices. And he is also spoiled by false teachers, who rob him of his deity, his divine and eternal Sonship, and of his satisfaction and righteousness, by whom he is trodden under foot, and his blood counted as an unholy thing. And so the Targum, “all that pass by the way tread upon him†(see Heb. 10:29). These are they that walk not in the right way; but go out of it, and choose their own way. They are such as pass over the right way, or cross it; they are they that transgress, and abide not in the doctrine of Christ, that so use him (2 John 1:9).
“He is a reproach to his neighborsâ€: His name and character were reproached by the Jews, his countrymen, who called him a glutton and a wine bibber; and represented him as a notorious sinner. Said his miracles as done by the help of Satan. His doctrine as hard sayings, novel opinions, contrary to common sense and reason, and tending to licentiousness. And his followers and members as the off scouring of all things. But all this has been or will be rolled off, and is no objection to the glory promised him.
When the hedge was gone the king was spoiled by those who passed by, and even members of his own family who wanted to destroy him. This is pretty much the way it is in the church today. It is ridiculed on television. People even think you are not all with it, if you love and worship God. The worst is not the world attacking the church, it is members inside the church who are tearing at the fabric of true belief.
Psalm 89:42 “Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.â€
Suffered them to become powerful, and to prevail against him; as the wicked Jews, and Satan, and his principalities and powers, at the time of Christ’s apprehension, crucifixion, and death. For then were their hour, and the power of darkness (Luke 22:53). Death also had dominion over him, and held him under the power of it for a while. The enemies of his interest, Rome Pagan, and Rome Papal, have, in their turns, had their right hands set up, and have had power, and prevailed over it. And the latter will again, at the slaying of the witnesses: all which, though it seems contrary to (Psalm 89:21), yet is not. For Satan, though he bruised Christ’s heel, yet Christ bruised his head, destroyed his works, and him himself, and that by dying; and spoiled his principalities and powers; and death could not hold him long. Nor has it now any dominion over him, and is abolished by him; and antichrist, and all the antichristian powers, will be destroyed by him before long.
“Thou hast made all his enemies to rejoiceâ€: As they did when they had got him on the cross; and especially when he was laid in the grave (Psalm 22:7). And as the antichristian party will when his witnesses are slain (Rev. 11:10). But as the joy of the former was short lived, and was soon turned into sorrow, so will be that of the latter.
He is pointing a finger at God and saying that God Himself, has caused this calamity to come upon him. He is really saying, God, you have broken your covenant with me. This is the opposite of what Job said in his troubles. God may have removed the blessing for a moment, but He has not broken His covenant.
Psalm 89:43 “Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.â€
Or the “sharpness†of it blunted it, so that it could do no execution. The disciples of Christ were not allowed the use of the temporal sword to defend their master; and his house, his kingdom, not being of this world (Matt. 26:51). Other weapons were put into their hands. The sword of the Spirit, which is the word of God. And the edge of this was blunted, with respect to the Jews, being of little or no efficacy among them. It was turned off by them, and put away from them. But then it was turned towards the Gentiles, and was powerful and effectual among them. Christ girt it on his thigh, and rode forth in his glory and majesty, conquering, and to conquer, and by it subdued many, who fell under him, and gave up themselves unto him (see Eph. 6:17). And before long, with the twoedged sword, which proceeds out of his mouth, will he smite the antichristian nations. And the remnant of those that escape at the battle of Armageddon shall be slain with it (Rev. 19:15).
“And hast not made him to stand in the battleâ€: But to fall in it, being delivered up into the hands of wicked men, of justice, and death. And yet, by dying, he put away sin, finished it, made an end of it, and destroyed it. He conquered Satan, and led him captive; overcame the world, the spite and malice of it, and its prince; and abolished death itself.
When he realizes that God is not fighting his battle for him, he loses his confidence in battle. It seems as if even his weapons are not up to par. This is a man longing for the presence of God.
Psalm 89:44 “Thou hast made his glory to cease, and cast his throne down to the ground.â€
The glory of his deity, though it did not properly cease, yet it seemed to do so, being covered, and out of sight, and seen but by a very few, while he appeared in the likeness of sinful flesh. And the glory of his humanity was made to cease, in which he was fairer than the children of men, and his visage was more marred than any man’s, and his form than the sons of men. And the glory of his offices, prophetical, priestly, and kingly, which were reproached and vilified, and disputed and contradicted by the Jews (Matt. 26:68). It may be rendered, “his purityâ€, which seemed to cease when he was clothed with our filthy garments. Or had all our sins laid upon him, and imputed to him, by his Father; and he was made sin for us, who knew none. The Targum is, “thou hast made the priests to cease who sprinkle upon the altar, and purify his peopleâ€.
“And cast his throne down to the groundâ€: This seems contrary, and is an objection to (Psalm 89:29), but is not. For notwithstanding the usage of Christ by the Jews, who rejected him as the King Messiah (see note on Psalm 89:39). Yet he is now upon the same throne with his Father, and will sit upon a throne of glory when he comes to judge the world, and so in the New Jerusalem church state, and to all eternity.
The once mighty powerful rule, that was known for its greatness, is gone. Even the world around him realizes that God has left for a while.
Psalm 89:45 “The days of his youth hast thou shortened: thou hast covered him with shame. Selah.â€
“The days of his youth hast thou shortenedâ€: This is a figure for the relative brevity of the Davidic dynasty. The dynasty was cut off in its youth.
Shame really comes from guilt. It seems to him as if suddenly he is an old man. His shame is in that he feels he has failed God and God has removed his blessing. It is time to pause and think on these things, Selah.
Psalm 89:46 “How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?â€
“Hide thyself for everâ€: By God’s seeming refusal to answer prayer and restore the Davidic kingship, it seemed as though God was hiding Himself. Of course, the discipline of disobedient kings had been foretold (verse 32). According to the prophets, God would eventually restore Israel and the Davidic throne in an earthly kingdom (compare Hosea 3:4-5). Never in the Old Testament is there a sense that this Davidic promise would be fulfilled by Christ with a spiritual and heavenly reign.
He does not deny that he deserved to be punished, but now he is saying, LORD, how long will your presence and blessings of the past be gone? You won’t hide yourself from me forever, will you? Always the person feeling the chastisement of God, feels that it lasts too long. Even the martyrs in heaven are asking, how long until the reign of Jesus will take place?
Psalm 89:47 “Remember how short my time is: wherefore hast thou made all men in vain?â€
The prosperity of the Davidic kingdom is linked to the welfare of all people (compare Psalm 72:17; Isa. 9:7; 11:1-10). If the kingdom fails, who can survive (verse 48).
He is trying every excuse, now he says, you know you allotted me but a short time on this earth. He is saying that without the blessings of God, he has lived in vain. We all feel that we would like to accomplish something good in this life, before it drifts away and is gone.
Psalm 89:48 “What man liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.â€
Every living man must die; as sure as a man lives, so sure he shall die. Be he strong and mighty, as the word signifies, or weak and sickly. Be he high or low, rich or poor, prince or peasant, righteous or wicked; persons of all ranks, states, and conditions, age or sex, must die. For all have sinned; and it is the appointment of God that they should die, and very few are the exceptions; as Enoch and Elijah, and those that will be found alive at Christ’s coming.
“Shall he deliver his soul from the hand of the graveâ€: Either from going down into it, or coming under the power of it. So the Targum, “what man is he that shall live, and shall not see the angel of death (Heb. 2:14). Shall he deliver his soul from his hand, that he should not go down to the house of his grave?†Or deliver himself from the power of it, when in it; that is, raise himself from the dead: none ever did this, or ever can. Christ indeed undertook, and has promised, to redeem his people from the power of the grave, upon which they have believed they should be delivered (see Hosea 13:14). But if Christ rose not himself, which was the thing now in question, how could it be? The case stands thus; every man must die; no man can raise himself from the dead; if Christ rise not, everyone must continue under the power of the grave; for then there could be no resurrection.
He is saying, Lord we all must die in this life. He knows that if God does not turn back to him in this life, it is too late to get forgiveness in the tomb. Again, think on these things.
Verses 49-51: Here is a final plea for God to come to the help of His people, so as to avoid reproach (compare Isa. 37:17-35).
Psalm 89:49 “Lord, where thy former loving-kindnesses, thou swarest unto David in thy truth?â€
The spiritual blessings said to be in Christ; the grace said to be given to us in him. The sure mercies of David, such as redemption, justification, remission of sins, and eternal life; so called because they flow from the free favor and love of God. And, being many, are expressed in the plural number; and which were former or ancient ones, even promised and secured in Christ before the world began. Springing from the love of God, which, both to Christ and his people, was from everlasting, and provided for in a covenant, which was as early.
“Which thou swarest unto David in thy truth?†Which were promised to Christ, the antitype of David, and that with an oath, by the truth or faithfulness of God, for the certainty thereof. But now where are all these? Or how will they take place, if Christ rise not from the dead? Where will be the redemption of his people, the justification of their persons, the remission of their sins, and their everlasting salvation? And what will become then of the covenant, oath, and faithfulness of God?
I personally would be afraid to talk to God like this psalmist did. He reminds God Almighty that He promised to bless David. Not only did He promise, but He swore to help David. He really is saying, where is this God that I once knew that was so kind and loving?
Psalm 89:50 “Remember, Lord, the reproach of thy servants; I do bear in my bosom all the mighty people;â€
The apostles of Christ, his servants, and the servants of the living God, that showed unto men the way of salvation. And other saints with them that believed in Christ, and were made willing to serve and follow him. These were now reproached by the Scribes and Pharisees for believing in him, and professing him. And were scoffed and laughed at, when they had crucified him, and laid him in the grave. Triumphing over him and them, believing he would never rise again, as he had given out he should, and for which his followers were reproached. And therefore desire the Lord would remember the reproach cast upon Christ, and them, for his sake, and roll it away.
“How I do bear in my bosom the reproach of all the mighty peopleâ€: The ecclesiastical and civil rulers of the Jews, their chief priests, Scribes, and Pharisees, who poured out their reproaches very plentifully on the followers of Christ, whom the psalmist here represents. Which fell very heavily upon them, as a very great weight and burden, and pressed them sore. And went to their very hearts, and therefore said to be “in their bosomâ€; and which is mentioned to excite the divine compassion. That he would appear for them, and raise his Son from the dead, as was promised and expected. That their enemies might have no more occasion to reproach him and them. It is in the original, “I bear in my bosom all the many peopleâ€; which some understand of the people of God, and of Christ’s sustaining their persons, and making satisfaction for their sins. But the other sense is preferable. Kimchi supplies the words as we do. And so the Targum, which renders them thus, “I bear in my bosom all the reproaches of many people.â€
We see the psalmist is saying, that all the people around were mocking not only him personally, but his nation as well. This sounds just like a child complaining to a parent, that others are laughing at them.
Psalm 89:51 “Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.â€
Which carries in it another argument why the Lord should take notice of these reproaches; because they come not only from their enemies, but from his also. And the enemies of his Son, who would not have him, the King Messiah, to reign over them, and are said to reproach him in the next clause.
“Wherewith they have reproached the footsteps of thine Anointedâ€: Or thy Messiah; so Aben Ezra and Kimchi interpret it of the Messiah. Jarchi renders it “the ends of the Messiahâ€; and all of them understand it of the coming of the Messiah, as in the Talmud. Which, because delayed, or was not so soon as expected, was scoffed at and reproached by wicked men (see Malachi 2:17). But it rather designs the ways and works, actions, and especially the miracles of Christ, which were reproached, either as done on the Sabbath day, or by the help of Satan. And he was denigrated in his kindest actions to the bodies and souls of men, as a friend of publicans and sinners, and himself as a sinner. And it may have a particular view to the latter end of the Messiah, the last part of his life, his sufferings and death, and when he hung on the cross. At which time he was, in the most insolent manner, reviled and reproached by his enemies. The words may be rendered “the heels of the Messiahâ€, and are thought by some to have reference to the promise in (Genesis 3:15). And may regard either the human nature of Christ, which was both reproached and bruised; or his members suffering disgrace and persecution for his sake, and which he takes as done to himself.
Now the psalmist goes back and reminds the Lord, that these are His enemies as well. He is saying, your enemies are attacking your anointed.
Psalm 89:52 “Blessed the LORD for evermore. Amen, and Amen.â€
“Blessed be the LORDâ€: This blessing, indicating retuning confidence, closes not only Psalm 89, but all of Book III (Psalms 73-89), of the Psalms.
Thank goodness, he finally gets back to praising God in the end. God always deserves our praise. Amen means, so be it.
A Prayer of Moses the man of God.
Psalm 90: This psalm is the only one written by Moses and thus the oldest in the Psalter. From (verses 7-12), we may judge that it was written at the end of the 38 years of wandering in the wilderness. It is a prayer for the new generation of Israelites who will enter the Promised Land. There are four parts to its message. First, Moses describes the eternality of God (verses 1-2). Then, in contrast, he explores the brevity of man before God (verses 3-6). Four key comparisons are used:
(1) A thousand years are like one day to God.
(2) A thousand years are like a watch in the night (three hours). The implication of these comparisons is simple: if a thousand years to God are like a day or a night watch, man's life is like a vapor.
(3) Your life is like a particle swept away by a flood.
(4) Your life is like a blade of grass that sprouts, fades, withers, and dies in a day.
Moses was most qualified to speak of death, since he witnessed an entire generation perish in the wilderness. The third part of the psalm may be described as the condemnation of man (verses 7-10). Moses speaks here of the wilderness experience. Finally, he concludes with a petition (verses 11-17), in which he asks the Lord that the Israelites might be given God's work to do one more time, that is, the work of taking the Promised Land.
Verses 1-17: The thrust of this magnificent prayer is to ask God to have mercy on frail human beings living in a sin-cursed universe. Moses begins the psalm with a reflection on God's eternality, then expresses his somber thoughts about the sorrows and brevity of life in their relationship to God's anger, and concludes with a plea that God would enable His people to live a significant life. The psalm seems to have been composed as the older generation of Israelites who had left Egypt were dying off in the wilderness (Num. chapter 14).
III. The Plea for God's Mercy (90:13-17).
Title: "Moses, the man of God": Moses the prophet (Deut. 18:15-22), was unique in that the Lord knew him "face to face" (Deut. 34:10-12). "Man of God" (Deut. 33:1), is a technical term used over 70 times in the Old Testament, always referring to one who spoke for God. It is used of Timothy in the New Testament (1 Tim. 6:11; 2 Tim. 3:17).
Verses 1-6: It is supposed that this psalm refers to the sentence passed on Israel in the wilderness (Num. chapter 14). The favor and protection of God are the only sure rest and comfort of the soul in this evil world. Christ Jesus is the refuge and dwelling-place to which we may repair. We are dying creatures, all our comforts in the world are dying comforts, but God is an ever-living God, and believers find him so. When God, by sickness, or other afflictions, turns men to destruction, he thereby calls men to return unto him to repent of their sins, and live a new life. A thousand years are nothing to God's eternity: between a minute and a million of years there is some proportion; between time and eternity there is none. All the events of a thousand years, whether past or to come, are more present to the Eternal Mind, than what was done in the last hour is to us. And in the resurrection, the body and soul shall both return and be united again. Time passes unobserved by us, as with men asleep; and when it is past, it is as nothing. It is a short and quickly-passing life, as the waters of a flood. Man does but flourish as the grass, which, when the winter of old age comes, will wither; but he may be mown down by disease or disaster.
Psalm 90:1 "LORD, thou hast been our dwelling place in all generations."
"Our dwelling place": God is our sanctuary for protection, sustenance, and stability (compare Deut. 33:27; Psalm 91:9).
Now we see a totally different penman and a totally different time. We clearly see the children of Israel on the way to the Promised Land in this chapter. Moses was God's anointed leader to take them out of Egypt (world), to the Promised Land. We see him spoken of as the man of God, in the "Title" above. All men and women of God depend heavily upon prayer. Moses was known to be very meek. He depended entirely upon God. They may be in the wilderness when Moses wrote this, but for a fact they were securely in the LORD's hands every step of the way. As we go through our wilderness on the way to our Promised Land, we had better be dwelling in the hands of the Lord, if we plan to make heaven. Just as the LORD provided all of their needs in their journey, He will provide our needs if we are stayed in Him. He truly was Jehovah Jireh, their provider. We must learn a lesson from this. God is our shelter from the storm, He is our protector, He is our comfort. He loves us as no other one ever has. He loves us like He loved these Israelites, in spite of our faults. He loved us so much, that He sent us our Savior.
Psalm 90:2 "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God."
"From everlasting to everlasting": God's nature is without beginning or end, free from all succession of time, and contains in itself the cause of time (compare 102:27; Isa. 41:4; 1 Cor. 2:7; Eph. 1:4; 1 Tim. 6:16; Rev. 1:8).
In the beginning, God says it all. Even the word "in", means surrounded by the beginning God. There was not anything or anyone, when God existed in the beginning. The first few chapters in Genesis tell us that He existed before anything else. (In John Chapter 1), we read about this, also. Let me give one or two verses, but you read it all.
John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God." "All things were made by him; and without him was not any thing made that was made."
Now, let us look at who we are talking about.
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
You see God made it all. He is Alpha and Omega, the Beginning and the End, the Everlasting One.
Psalm 90:3 "Thou turnest man to destruction; and sayest, Return, ye children of men."
"Thou turnest man to destruction": Though different from the "dust" of (Gen. 3:19), this phrase is no doubt a reference to that passage. Humanity lives under a sovereign decree of death and cannot escape it.
From dust thou art, and to dust thou shalt return. Man was but a clump of clay, until God breathed the breath of life in him, and he became a living soul. Man without God, is but dust. We can see from the next Scripture that our eternal life came from Jesus (the second Adam).
1 Corinthians 15:45 "And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit."
Without God, we are as the first Adam, flesh that will return to dust.
Verses 4-6: Eternity lives outside of time. That God is eternal is a difficult concept for mere mortals to comprehend (2 Peter 3:8).
Psalm 90:4 "For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night."
"A watch in the night": A "watch" was a 4 hour period of time (compare Exodus 14:24; Lam. 2:19; 2 Peter 3:8).
With God, time is nothing. It is only in His dealing with men that He regards time.
2 Peter 3:8 "But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day."
God is not controlled by time, as we are, but is rather the controller of time. Days and weeks and months are for this life, not for eternity. In heaven where God dwells, there is but one eternal day. There is no night at all.
Psalm 90:5 "Thou carriest them away as with a flood; they are [as] a sleep: in the morning [they are] like grass [which] groweth up."
"As a flood": Humankind is snatched from the earth as though it were being swept away by floodwaters.
"They are as a sleep": Humanity lives its existence as though asleep or in a coma. People are insensitive to the brevity of life and the reality of God's wrath.
This is undoubtedly speaking of the life span of a person. It is in time as a blink of His eye. We do not live very long. We are like grass that comes up in the spring and is gone in the fall. The wonder of it all to me is that if we are so insignificant, why did He love us so much that He sent His Son to die on the cross, that we might be saved to live eternally with Him.
Psalm 90:6 "In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth."
That is, the grass, through the dew that lay all night on it. And by the clear shining of the sun after rain, when it appears in great beauty and verdure. So man in the morning of his youth looks gay and beautiful, grows in the stature and strength of his body, and in the endowments of his mind. And it may be also in riches and wealth; it is well if he grows in grace, and in the knowledge of Christ.
"In the evening it is cut down, and withereth": The Targum adds, "through heat"; but it cannot be by the heat of the sun, when it is cut down at evening; but it withers in course, being cut down. This respects the latter part of life, the evening of old age. And the whole expresses the shortness of life, which is compared to grass, that now is in all its beauty and glory, and tomorrow is cast into the oven (Matt. 6:30). This metaphor of grass, to set forth the frailty of man, and his short continuance, is frequently used (see Psalm 37:2; 1 Peter 1:24). It may be observed, that man's life is represented but as one day, consisting of a morning and an evening, which signifies the bloom and decline of life.
This is very much like our life. We bloom when we are children and teenagers, but very soon old age comes, and we are gone. This life is like a wind that blows and then is gone. The only life worth living for is that eternal life with our Lord. Let that second Adam (Jesus Christ), quicken your spirit that you might live forever with Him. I love the sound of (forever).
Verses 7-11: The afflictions of the saints often come from God's love; but the rebukes of sinners, and of believers for their sins, must be seen coming from the displeasure of God. Secret sins are known to God, and shall be reckoned for. See the folly of those who go about to cover their sins, for they cannot do so. Our years, when gone, can no more be recalled than the words that we have spoken. Our whole life is toilsome and troublesome; and perhaps, in the midst of the years we count upon, it is cut off. We are taught by all this to stand in awe. The angels that sinned know the power of God's anger; sinners in hell know it; but which of us can fully describe it? Few seriously consider it as they ought. Those who mock at sin, and make light of Christ, surely do not know the power of God's anger. Who among us can dwell with that devouring fire?
Psalm 90:7 "For we are consumed by thine anger, and by thy wrath are we troubled."
"Consumed by thine anger": The physical bodies of the human race wear out by the effects of God's judgment on sin in the universe (compare Deut. 4:25-28; 11:16-17). Death is by sin (Rom. 5:12).
God never intended for mankind to live so short a time. Sin brought death. The sad thing is that man knows he is destined to die. In fact, man begins to die the day he is born. All the smart people in all the world have not figured out how to live very long. Thank goodness, God provided a way for us to live forever; Jesus is the Way. Now when God looks at us, He is not angry. He sees the beautiful white linen garment of righteousness that Jesus gave us in exchange for our sins. He sees His adopted children.
Psalm 90:8 "Thou hast set our iniquities before thee, our secret [sins] in the light of thy countenance."
"Light of thy countenance": All sin is in clear view to the "face" of God.
There is no sin ever committed that God is not aware of. You may hide them from the world, but God knows every one of them. His Light searches the heart and soul of man and reads us like a book.
Psalm 90:9 "For all our days are passed away in thy wrath: we spend our years as a tale [that is told]."
"As a tale": After struggling through his life of afflictions and troubles, a man's life ends with a moan of woe and weariness.
When our life is nearing the end, we can look back and see it is like a short story that has been told. Praise God! Believers do not feel the wrath of God. When a believer dies, it is like stepping out of one room and going to a beautiful room that has been waiting for us. Jesus is the Door we enter by.
Psalm 90:10 "The days of our years [are] threescore years and ten; and if by reason of strength [they be] fourscore years, yet [is] their strength labor and sorrow; for it is soon cut off, and we fly away."
"Threescore years ... fourscore years": Though Moses lived to be 120 years old, and his "eye was not dim, nor his vigor abated" (Deut. 34:7), human life was usually briefer and lived under the anger of God. Because of this certain and speedy end, life is sad.
Moses is saying that 70 years is the natural life span of a person on this earth. Some stronger people even live to be 80, but even at that, it is very short. In our day, a few are living to be 100 years old, but even that when measured against all of eternity, is but one tick on God's clock. I love the part that says (we fly away). Christians, to be absent from this body, is to present with the Lord. What a wonderful homecoming we have. This world is not our home. We are but passing through.
Psalm 90:11 "Who knoweth the power of thine anger? Even according to thy fear, [so is] thy wrath."
"Thine anger ... fear ... wrath": Instead of explaining away life's curses, a wise person will recognize God's wrath toward sin as the ultimate cause of all afflictions and consequently learn to fear God.
In Exodus we saw just a small glimpse of God's wrath, when He drowned the Egyptians in the sea. We also saw just a little of God's wrath when the children of Israel made the golden calf, and God killed many. We know also, that God at one point, even regretted that He had made man and He sent the flood to destroy them. In the flood, God saved Noah and his family. God never forgets His own. God makes a separation between His people and those who refuse to follow Him. I greatly fear the wrath of God for those who refuse to follow Jesus.
Verses 12-17: Those who would learn true wisdom, must pray for Divine instruction, must beg to be taught by the Holy Spirit; and for comfort and joy in the returns of God's favor. They pray for the mercy of God, for they pretend not to plead any merit of their own. His favor would be a full fountain of future joys. It would be a sufficient balance to former griefs. Let the grace of God in us produce the light of good works. And let Divine consolations put gladness into our hearts, and a luster upon our countenances. The work of our hands, establish thou it; and, in order to that, establish us in it. Instead of wasting our precious, fleeting days in pursuing fancies, which leave the possessors forever poor, let us seek the forgiveness of sins, and an inheritance in heaven. Let us pray that the work of the Holy Spirit may appear in converting our hearts, and that the beauty of holiness may be seen in our conduct.
Psalm 90:12 "So teach [us] to number our days, that we may apply [our] hearts unto wisdom."
"Number of our days": Evaluate the use of time in light of the brevity of life.
"Hearts unto wisdom": Wisdom repudiates autonomy and focuses on the Lord's sovereignty and revelation.
An event that causes someone to seriously reflect on his or her life has a purpose. everyone needs to take inventory regarding how they are spending their days. A day is like a dollar: it can be spent wisely or foolishly (39:4), but once it is spent, it cannot be spent again.
This is saying to me, that we are to treasure each moment and do good in that moment. Take stock of how much time you have, and use that time wisely for the Lord. The beginning of wisdom is the fear of the Lord. All of us can look back and see time we wasted on foolish things of the flesh. You cannot do anything about that, it is past and gone. Use the time you have left to do the will of God.
Psalm 90:13 "Return, O LORD, how long? and let it repent thee concerning thy servants."
Come back to thy people; show mercy by sparing them. It would seem probable from this that the psalm was composed in a time of pestilence, or raging sickness, which threatened to sweep all the people away. A supposition by no means improbable, as such times occurred in the days of Moses, and in the rebellions of the people when he was leading them to the Promised Land.
"How long?" How long shall this continue? How long shall thy wrath rage? How long shall the people still fall under thy hand? This question is often asked in the Psalms (Psalms 4:2; 6:3; 13:1-2; 35:17; 79:5).
"And let it repent thee": That is, withdraw thy judgments, and be merciful, as if thou didst repent. God cannot literally "repent," in the sense that he is sorry for what he has done. But he may act "as if" he repented; that is, he may withdraw his judgments. He may arrest what has been begun; he may show mercy where it seemed that he would only show wrath.
"Concerning thy servants": In respect to thy people. Deal with them in mercy and not in wrath.
When God looked down and saw that the children of Israel had made the golden calf, God wanted to destroy them all. Moses pled with God for them, and God repented of His desire to kill them all. Perhaps, this is what is intended here. The cry of all mankind for ever has been for mercy. We do serve a merciful God, who loves us. He made a way for everyone to be saved.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
Psalm 90:14 "O satisfy us early with thy mercy; that we may rejoice and be glad all our days."
Or "grace". The means of grace, the God of all grace, and communion with him. Christ and his grace; things without which, souls hungry and thirsty, in a spiritual sense, cannot be satisfied. These will satisfy them, and nothing else. Namely, the discoveries of the love of God, his pardoning grace and mercy. Christ and his righteousness, and the fulness of grace in him (see Psalm 63:3). This grace and mercy they desire to be satisfied and filled in an unexpected time, early, seasonably, as soon as could be, or it was fitting it should. It may be rendered "in the morning", which some understand literally of the beginning of the day, and so lay a foundation for joy the whole day following. Some interpret it of the morning of the resurrection; with which compare (Psalms 49:14; 17:15). Others of the day of redemption and salvation, as Kimchi and Jarchi. It may well enough be applied to the morning of the Gospel dispensation; and Christ himself, who is "the mercy promised" unto the fathers, may be meant; "whose coming was prepared as the morning". And satisfied such as were hungry and thirsty, weary and faint, with looking for it (Hosea 6:3). The Targum is, "satisfy us with thy goodness in the world, which is like to the morning;" and Arama interprets it of the time of the resurrection of the dead.
"That we may rejoice and be glad all our days": The love, grace, and mercy of God, his presence, and communion with him. The coming of Christ, and the blessings of grace by him, lay a solid foundation for lasting joy in the Lord's people. Who have reason always to rejoice in him; and their joy is such that no man can take from them (Phil. 4:4).
What a wonderful thing to make your decision to follow Jesus at a very early age. There is a special peace that the people who know they are saved have. It makes their life a joy to live and even death has lost its sting for them, because they know they are headed for their heavenly home.
Psalm 90:15 "Make us glad according to the days [wherein] thou hast afflicted us, [and] the years [wherein] we have seen evil."
"Glad ... afflicted us": A prayer that one's days of joy would equal his days of distress.
Even the children of God have tribulation in this life. Sometimes I believe the more tribulation you have, the more blessed will the heavenly reward be. One of the beautiful things, I remember pertaining to this, is the wonderful welcome that Jesus gave Stephen after he had been stoned to death. No other place in the Bible do we read of Jesus standing at the right side of the Father. I believe Jesus stood to welcome Stephen home.
Psalm 90:16 "Let thy work appear unto thy servants, and thy glory unto their children."
That is, thy gracious work of interposition. Let us see thy power displayed in removing these calamities, and in restoring to us the days of health and prosperity.
"And thy glory unto their children": The manifestation of thy character; the display of thy goodness, of thy power, and thy grace. Let this spreading and wasting evil be checked and removed, so that our children may live, and may have occasion to celebrate thy goodness, and to record the wonders of thy love.
This is not speaking of man's work, but God's work. I believe this perhaps is prophetically speaking of the 6 hours Jesus worked on the cross for you and me. The glory of God is from generation to generation. These children of Israel would possess the Promised Land from generation to generation. They did nothing to get it. God gave it to them. We did nothing to receive our home in heaven either. The only thing required was that we believe, as Abraham had believed God. Our belief and his belief, is counted unto us for righteousness.
Psalm 90:17 "And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it."
"The beauty of the LORD": The Lord's favor implies His delight and approval.
"Establish thou the work of our hands": By God's mercy and grace, one's life can have value, significance, and meaning (compare 1 Cor. 15:58).
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
The real beauty that we have, is Christ in us.
I mentioned before, that He has clothed us in beautiful snow white linen garments of His righteousness. Moses wanted his work to be pleasing unto God. So do I want my work to be pleasing unto Him. Moses along with all of us, wanted to hear the Lord say well done, thy good and faithful servant.
Psalm 90 Questions
A Prayer of Moses the man of God.
Psalm 91: The key word to describe this psalm is security. There are two distinct voices in the psalm, and each speaks to the trusting believer in the Lord. The first voice assures the faithful of God's protection (verses 1-13). The second voice is that of the Lord Himself who likewise pledges His watch care (verses 14-16). An important caution is necessary here. The great promises (of verses 3-13), should not be taken in an absolute sense. One may not be presumptuous in applying them, Satan has already suggested that (Matt. 4:6-7). Rather, the believer must recall that deliverance still has to be the will of God and that even if harm should come, he can still be secure (compare Luke 21:16 with 21:18 and Rom. 8:28 with 8:35).
Verses 1-16: This psalm describes God's ongoing sovereign protection of His people from the ever-present dangers and terrors, which surround humanity. The original setting may be that of an army about to go to battle. Most of the terrors mentioned in this psalm are left undefined, no doubt intentionally, so that no kind of danger is omitted from application. Believers in every age can read this psalm to learn that nothing can harm a child of God unless the Lord permits it. However, in light of the many references in the Psalms to the future messianic kingdom (compare especially Psalms 96-100), this psalm must be read as being literally fulfilled then.
Verses 1-8: He that by faith chooses God for his protector, shall find all in him that he needs or can desire. And those who have found the comfort of making the Lord their refuge, cannot but desire that others may do so. The spiritual life is protected by Divine grace from the temptations of Satan, which are as the snares of the fowler, and from the contagion of sin, which is a noisome pestilence. Great security is promised to believers in the midst of danger. Wisdom shall keep them from being afraid without cause, and faith shall keep them from being unduly afraid. Whatever is done, our heavenly Father's will is done; and we have no reason to fear. God's people shall see, not only God's promises fulfilled, but his threatenings. Then let sinners come unto the Lord upon his mercy-seat, through the Redeemer's name; and encourage others to trust in him also.
Psalm 91:1 "He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty."
"Secret place of the Most High": An intimate place of divine protection. The use of "Most High" for God emphasizes that no threat can ever overpower Him.
"The shadow of the Almighty": In a land where the sun can be oppressive and dangerous, a "shadow" was understood as a metaphor for care and protection.
I feel so inadequate to even attempt to explain this most beautiful of Psalms. This more than most Scriptures, brings great hope and promise to those who believe. We have discussed before that dwelleth means to continually dwell. This then is not speaking of a nominal believer, but of a believer in long standing who is sheltered in the secret place of the Most High. If this was written by Moses, as many believe, he could speak first hand at how wonderful it is to be in such close fellowship with God. Moses was the only one who went near unto God on the mount where he received the Ten Commandments. At one point, God put his hand over Moses and passed by, and Moses saw the back side of God. On two different occasions, Moses was in the very presence of God for 40 days and nights. Moses had a fellowship with God that all true believers would like to have. He had been so close that his head shined brightly when he came down the mountain. No wonder he was known as man of God. David was another that God took supernatural care of. The psalmist could have been either man. This would be my prayer today, O Lord that I might abide in Christ and Christ might abide in me. To fellowship with God on this level would be as heaven itself. Jesus opened the way for us into the Most Holy Place. Where the shadow of God is means that you are very near unto God. To be seated in heavenly places with Christ Jesus is heaven. What a wonderful comfort to be close enough to God for His shadow to cover you.
Psalm 91:2 "I will say of the LORD, [He is] my refuge and my fortress: my God; in him will I trust."
Or say to the Lord. These are the words of the psalmist, expressing his faith in the Lord in the following words, taking encouragement from the safety of the godly man above described. The Septuagint, Vulgate Latin, and all the Oriental versions, read, he shall say to the Lord; that is, the man that dwells in the secret place, and under the shadow of the Lord. The Targum is, "David said, I will say to the Lord," as follows:
"He is my refuge": A refuge in every time of trouble, outward or toward. A refuge when all others fail. And is himself a never failing one, a strong refuge, which none can break through and into, and in which all that have fled there and dwell are safe.
"And my fortress": What fortifications, natural or artificial, are to a city and its inhabitants, that is God to his people, and much more. He is round about them, as the mountains were about Jerusalem. His salvation are walls and bulwarks to them. Yea, he is a wall of fire about them (Psalm 125:2). They are kept by his power, as in a garrison (1 Peter 1:5).
"My God, in him will I trust": His covenant God, his God in Christ, and who would ever continue so. And was a proper object of his trust and confidence, both as the God of nature, and the God of grace. Who is to be trusted in, both for temporal and spiritual blessings, and at all times. To which his lovingkindness, power, and faithfulness, greatly encourage and engage. The Targum is, "in his Word will I trust."
We have spoken before about trust. To trust goes beyond ordinary faith. It is like saying, I will rest in the Lord knowing all is well. Notice the determination of the psalmist in saying, "I will say of the Lord". He has made a definite stand. Notice also, the use of "my". He may not be refuge and fortress for the world, but He is my refuge and my fortress. Shadowed by the Lord, no harm will come near you. To feel absolutely secure in the knowledge that God is protecting you, brings perfect peace. I will not fear what man can do, with God my refuge and fortress.
Psalm 91:3 "Surely he shall deliver thee from the snare of the fowler, [and] from the noisome pestilence."
"The snare of the fowler" This metaphor represents any plots against the believer intended to endanger his life. It depicts a subtle trap, those things that seek to deceive.
"The noisome pestilence" portrays events that, with force, affect everyone in their path. The reference here (and in verse 6), is specifically to dreaded diseases, plagues and epidemics (compare Jer. 14:12; Ezek. 5:12; 14:19).
The key to all of this is abiding. If we are continuously with the Lord, and Him with me, I have no worry of faulting and falling into sin. The enemy, Satan, is constantly trying to trap the believer. He would not dare come this close to the Lord, to let His shadow cover him. Part of the Lord's prayer says, deliver us from evil. This is saying just that. He will deliver us from all evil, if we abide with Him.
Psalm 91:4 "He shall cover thee with his feathers, and under his wings shalt thou trust: his truth [shall be thy] shield and buckler."
A mother bird spreads her wings over her fledglings to protect them from storm and predator. She will allow herself to be wounded to protect them. She keeps them warm and sheltered, and the baby birds feel safe in her embrace (17:8). Such is God's fierce love for humanity.
The mother hen protects her little chicks by spreading out her wings and hiding them under her wings. We are certainly not saying that the Lord is like a fowl, but His love and care for His little ones (all believers), is described as protecting us with His feathers. This just means that His protection shadows over His own. His truth is what we base our belief upon. It is a solid foundation that we can build upon. His truth will be a shield against the false doctrines of this world. This shield and buckler is not just a protection, but is more like a fort that protects. The shield of course, would protect your heart, but the buckler is the fortress. It appears that He gives double protection to His own.
Verses 5-6: The Hebrew day had four equal parts, and this verse reveals that each one is under God's protection. "Night" represents the time between 6 p.m. and midnight. "Day" represents the time from 6 a.m. to noon. "Darkness" represents the time between midnight and 6 a.m. "Noonday" represents the time from noon to 6 p.m. God provides constant protection, twenty-four hours a day (Isa. 43:2).
Psalm 91:5 "Thou shalt not be afraid for the terror by night; [nor] for the arrow [that] flieth by day;"
The terrible things that happen in the night; as fire, storms and tempests, invasion of enemies, murders, thefts, and, robberies. A good man, when he has committed himself and his family to the care and protection of God by prayer, has no reason to be anxiously careful of these things, or to indulge a slavish fear about them (see Psalm 3:5). The Targum is, "thou shall not be afraid for the fear of devils that walk in the night." So Jarchi interprets this, and the next verse, of such; as do others of the Jewish writers. A man that trusts in the Lord need not be afraid of men or devils: a fear of evil spirits is natural to men, and very early appeared.
"Nor for the arrow that flieth by day": The judgments of God, such as the sword, famine, and pestilence; these are called the arrows of God (Deut. 32:23). Because they move swiftly, come suddenly, and strike surely, and are open and visible. They are sent by the Lord, and are ordered and directed by him, and hit and hurt whom he pleases, and none else. And therefore, such who dwell in the secret of the Lord, and under his shadow, need not be distressed about them. The Targum interprets it of the arrow of the angel of death, which he sends out in the day (see Heb. 2:14). So Jarchi understands it of a demon that flies like an arrow.
To know that you are protected by the Lord, would mean that you would have perfect peace. There is no fear, where there is perfect peace. Look with me at the following Scripture and know that no weapon of the devil, or his crowd, can hurt you.
Isaiah 54:17 "No weapon that is formed against thee shall prosper; and every tongue [that] shall rise against thee in judgment thou shalt condemn. This [is] the heritage of the servants of the LORD, and their righteousness [is] of me, saith the LORD."
Terror is an extreme form of fear. Fear is the opposite of faith. If you trust God, you have an extreme form of faith. There is no terror in extreme faith.
Psalm 91:6 "[Nor] for the pestilence [that] walketh in darkness; [nor] for the destruction [that] wasteth at noonday."
Some think, and not without cause, that what is figuratively expressed in the preceding verse is here explained; and, indeed, the "pestilence" may well be called the "terror by night". The name of the plague, at a distance, is terrible; the near approach of it is more so; when it enters a country, city, or town, what fleeing is there from it? And in the night season it is more dreadful than in the day; not only to think of it in the gloomy watches of the night, but to see the vast numbers carried out to be interred, and to hear the dismal cry, Bring out your dead. And so it is here said to "walk in darkness"; in the darkness of the night, or to arise from dark and unknown causes. When it moves and walks through cities, towns, and villages, and there is no stopping it: and this also may be the "arrow that flieth by day"; which flies as swift as an arrow, and that flies as swift as a bird. This is taken out of the Lord's quiver, has its commission and direction from him, and does execution by night and by day. The plague that smote the firstborn in Egypt was in the night; and that which was in David's time, and might be the occasion of penning this psalm, began in the day (Exodus 12:29).
"Nor for the destruction that wasteth at noon day": As the pestilence, which may be increased, and rage the more, through the heat of the day; and which destroys great numbers wherever it comes. Seventy thousand were taken off in three days by the plague occasioned by David's numbering of the people. The Targum is, "of a company of devils that destroy at noon day;" That is, thou shall not be afraid. Some think respect is had to a pestilential hot wind, common in the eastern countries, which begins to blow about eight o'clock in a morning, and is hottest at noon. Which instantly suffocates persons, burns them, and reduces them to ashes presently, which the Arabs call "sammiel", or a poison wind.
Many crimes are committed at night, because the criminal wants the cover of darkness to hide them. Some are so full of drugs, that they do their dirty work right out in the brightness of day. This is a sign of the times we live in. Crime is rampant, but what a comfort to know that we will be spared all of this.
Psalm 91:7 "A thousand shall fall at thy side, and ten thousand at thy right hand; [but] it shall not come nigh thee."
The left side, as the Targum; so the Arabic version, and Jarchi and Kimchi; which sense the opposition and distinction in the next clause direct unto. This is not to be understood of falling in battle, as some interpret it, but by the pestilence before spoken of.
"And ten thousand at thy right hand": Which shows both the great devastation made by the plague where it comes, and the special care and providence of God in preserving his people from it. Of which David had an experience, when vast numbers of his people were destroyed by it on the right and left.
"But it shall not come nigh thee": It may come near the place where good men are, or else it could not be said that a thousand should fall on their side, and ten thousand at their right hand. The plague that killed the firstborn in Egypt was near the dwellings of the Israelites, though it entered not into them. And that in David's time was near him, though he was not infected with it. But the meaning is, that it should not come so near such as to seize their bodies and they fall by the distemper. There being a particular providence oftentimes concerned for their safety, which guards them from it (see Ezek. 9:4). Not but that good men may fall in a common calamity, and by an epidemical distemper; but then it is for their good, and not their hurt. They are taken away from the evil to come, and are delivered from a worse plague than that by which they fall, the plague of their own hearts, the evil of sin. And so the Targum adds, "shall not come near to hurt", though it understands it of devils.
I am just sure this is the way Noah felt when the flood came. Many were drowned all around him and his family, but God had made provision for Noah. I said it before, but it bears repeating. Noah was saved in the flood, not from the flood. Just as God made provision for Moses, He will make provision for His own now. When the 10 plagues came on Egypt, the plagues did not harm the Hebrews. God made provision for them, and they were not harmed by all of these plagues. Again they were safe in the midst of the plagues. It is like God has drawn boundary lines around you and the enemy cannot cross those boundaries. We are in this world of problems, but we are not part of this world of problems. I have thought so many times, how some doctors work among hundreds of people with contagious diseases and never catch the disease. Perhaps that is a little of what this is saying.
Psalm 91:8 "Only with thine eyes shalt thou behold and see the reward of the wicked."
"Only with thine eyes": The righteous are so safe in disaster all around them, that they are only spectators.
The wrath of God is stored up for the wicked. Christians have tribulations in this life, but they do not feel the wrath of God. Rewards come in two different ways. The reward of the righteous is eternal life in heaven. The reward of the wicked is the lake of fire.
Verses 9-16: Whatever happens, nothing shall hurt the believer; though trouble and affliction overtakes, it shall come, not for his hurt, but for good, though for the present it be not joyous but grievous. Those who rightly know God, will set their love upon him. They by prayer constantly call upon him. His promise is, that he will in due time deliver the believer out of trouble, and in the meantime, be with him in trouble. The Lord will manage all his worldly concerns, and preserve his life on earth, so long as it shall be good for him. For encouragement in this he looks unto Jesus. He shall live long enough; till he has done the work he was sent into this world for, and is ready for heaven. Who would wish to live a day longer than God has some work to do, either by him or upon him? A man may die young, yet be satisfied with living. But a wicked man is not satisfied even with long life. At length the believer's conflict ends; he has done for ever with trouble, sin, and temptation.
Psalm 91:9 "Because thou hast made the LORD, [which is] my refuge, [even] the most High, thy habitation;"
So the words, according to Kimchi, also are directed to the good man; giving the reason of his safety, because he trusts in the Lord, and puts himself under his protection. But they should rather be rendered, and the accents require such a reading, "because thou, Lord, art my refuge". And so are either the words of the good man that trusts in the Lord. Or rather of the psalmist himself, seeing his safety in the midst of danger, and ascribing it to the Lord. Whose providence was in a peculiar manner over him. Whose power protected him, and he was as an asylum or city of refuge to him; so that nothing could hurt him.
"Even the Most High, thy habitation": It should be rendered, "thou hast made the Most High thy habitation"; being an apostrophe of the psalmist to his own soul, observing the ground of his security. The Most High God being made and used by him as his habitation, or dwelling place, where he dwelt, as every good man does, safely, quietly, comfortably, pleasantly, and continually. The Targum makes them to be the words of Solomon, paraphrasing them thus, "Solomon answered, and thus he said, thou thyself, O Lord, art my confidence; in a high habitation thou hast put the house of thy majesty."
Psalm 91:10 "There shall no evil befall thee, neither shall any plague come nigh thy dwelling."
The evil of sin cleaves to the best of saints, the evil of temptations besets them, and the evil of afflictions comes upon them, as chastisements from the Lord. For they must expect to receive evil, in this sense, as well as good, from his hands. But the evil of punishment never touches them; and therefore, when any public calamity befalls them in common with others, yet not as an evil of punishment; it is not an evil to them, it is for their good.
"Neither shall any plague come nigh thy dwelling": How should it, when they dwell in God, and have made him, the Most High, their habitation (Psalm 91:1). Otherwise it may come nigh their temporal dwellings (see note on Psalm 91:7). Though it may not enter into them; and, should it, yet not as an evil, or by way of punishment (see Prov. 3:33).
Many a minister of God has been called to the death bed of those with all sorts of dread diseases. The promise of God is that, if we live with God continually, there shall no plague overtake us. What if he did take some terrible disease, it would just hurry the time when he would be with the Lord forevermore. The promise is that the plague will not come near your house, if your house is a habitation of God. God would feel very uncomfortable in many homes today. Praise God! He is welcome in our home.
Verses 11-12: This promise of angelic protection was misquoted by Satan in his temptation of the Messiah (see Matt. 4:6).
Psalm 91:11 "For he shall give his angels charge over thee, to keep thee in all thy ways."
Created spirits, so called, made by the Lord, and are at his command. Who are ministering spirits to his people, who encamp about them, and are concerned in the preservation of them; they being committed to their care and charge by him who is Lord of heaven and earth. Satan applied this passage to Christ (Matt. 4:6). Nor did our Lord object to the application of it; and it can hardly be thought that he would have ventured to have done it, had he been aware that a misapplication might be objected; or that it was not the received sense of the place. What he is to be blamed for, in quoting it, was the wrong purpose for which he produced it, and for leaving out the next clause, which he saw was against his design.
"To keep thee in all thy ways": In walking and travelling from place to place, as Providence calls and directs. And in all civil ways, in all lawful business and employment of life. In all spiritual ones, as the ways of God and religion. What Satan tempted Christ to was neither of these ways; it was not a natural way of going, nor the duty of his office, nor any of the ways of God.
Notice from the next two verses, that angels are ministering spirits. They are to minister to those who are the saved.
Hebrews 1:13-14 "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?" "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?"
Every person who is a believer has angels who minister to him. These are to help the believer, and to protect them as well.
Psalm 91:12 "They shall bear thee up in [their] hands, lest thou dash thy foot against a stone."
Which denotes the strength and power of angels to carry the saints in their hands. Their tender care of them, such as a parent or nurse have of children. The helpless condition of the people of God, who are like infants, and need to be dealt with after this manner. The condescension of angels to take such an office on them, in submission to the will of God. The constant view they have of the saints, being always in their hands, and so in sight. Thus, they bear them, up in life, and at death carry their souls to Abraham's bosom.
"Lest thou dash thy foot against a stone": Lest they fall into sin, or into any calamity and distress; lest the least hurt or mischief befall them, or the least injury be done them (see Prov. 3:23). The Targum interprets it of the evil concupiscence, or corruption of nature, which is like a stone (see Ezek. 36:26).
This just means that they help us in our walk through life. Many times, the nudging we feel is an angel warning us of disaster ahead. The road through life might be pretty rough, but their hands lift us above the problems, so that we can make it to the other side.
Psalm 91:13 "Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet."
"Tread ... lion and adder": In general, a metaphor for God's protection from all deadly attacks (see notes on Psalm 58:4).
Our enemies may be ferocious, but God has sent us help to walk right over these adversaries. The dragon and the adder is speaking of Satan. With the help of the angels God has dispatched, we can withstand the devil, and he will flee from us. David knew that no mere lion could defeat him, because he had God on his side. The main thing we must remember, is that the devil is a defeated foe. Walk over and past these problems that crop up in this life. We are more than conquerors through Christ who strengthens us. Those of us, who have been born again in Christ Jesus, need not fear what the world can do to us. Jesus won our victory at Calvary.
Psalm 91:14 "Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name."
"He hath set his love upon me": God Himself is the speaker in this section (verses 14-16), and He describes the blessing He gives to those who know and love Him. The word for "loved" means a "deep longing" for God, or a "clinging" to God.
Many bear the name who really do not truly love Him. This does not mean that those of us, who have given our love to Jesus, are perfect, it means that we have taken on His righteousness. He delivers us for no other reason than that we love Him. Jesus gave us permission to use that wonderful name. There is power in the name of Jesus. The 14th chapter of John tells us so much about the power in that name. I will give just one here.
John 14:13 "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son."
When you pray in that name, believe that ye receive, and you shall have whatever you ask. Just one more Scripture on this, and we will go on.
John 16:24 "Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full."
Psalm 91:15 "He shall call upon me, and I will answer him: I [will be] with him in trouble; I will deliver him, and honor him."
God is to be invoked by prayer, and to be called upon in every time of trouble, in faith and with fervency, in truth and uprightness, and sincerity of soul. And he himself directs and encourages to it, and promises an answer, which he always sooner or later gives. For he is a God hearing and answering prayer (see Psalm 50:15).
"I will be with him in trouble": The Lord knows his people in adversity. He visits them in their affliction, grants his gracious presence with them, supports them under it, that they are not overwhelmed by it. He bears them up and through it, and makes all things work together for their good.
"I will deliver him, and honor him": Deliverance is again promised, to denote the certainty of it. And with this addition, that the Lord will honor such that know him, and love him. All his saints are honored by him, by taking them into his family, and giving them a name better than that of sons and daughters of the greatest potentate. By clothing them with the righteousness of his Son. By adorning them with the graces of his Spirit. By granting them communion and fellowship with himself, and by bringing them to his kingdom and glory.
Notice this does not say, maybe I will answer. It says I will answer. Notice also, that there will be trouble, but God will be with us in the trouble. He will deliver us out of our trouble. As a Father cares for a child, is what we can expect. We are His children. Saints are first called of God, then we must accept that call. When we answer His call, we become His children. Now we can call on Him to help us, for we are His. He will answer the call of His children, when they use the name of His firstborn, Jesus Christ.
Psalm 91:16 "With long life will I satisfy him, and show him my salvation."
"Long life": Long life was a specific promise to the Old Testament saint for obedience to the law (e.g., Exodus 20:12; Prov. 3:2). The prophets also promise it to God's people in the future messianic kingdom (compare Isa. 65:17-23).
Whatever the amount of years for this earth, there will be an eternal life in heaven for those who are the saved. Salvation is for whosoever will. The long life mentioned here is forever.
Psalm 91 Questions
A Psalm [or] Song for the sabbath day.
Psalm 92: This is one of the few psalms with a liturgical superscription. Its specific connection with the Sabbath day is not explained, but it probably lies in its picture of the wicked vanquished (verses 4-9), and the righteous exalted (verses 10-15), a harbinger of an eternal Sabbath rest (Heb. 4:9-11). The introduction is a call to praise the Lord, both morning and evening (verses 1-3).
Verses 1-15: This psalm expresses the exuberance of the psalmist as he recognizes that God is merciful in salvation, great in His works of creation, just in His dealings with the wicked, and faithful in prospering His children.
III. A Testimony to God's Goodness (92:10-15).
Title: "For the Sabbath day": In the post-Exilic community, some psalms were sung throughout the week in connection with the morning and evening sacrifice; others were designated especially for Sabbath worship.
Verses 1-6: It is a privilege that we are admitted to praise the Lord, and hope to be accepted in the morning, and every night. Not only on Sabbath days, but every day; not only in public, but in private, and in our families. Let us give thanks every morning for the mercies of the night, and every night for the mercies of the day; going out, and coming in, let us bless God. As He makes us glad, through the works of his providence for us, and of his grace in us, and both through the great work of redemption, let us hence be encouraged. As there are many who know not the designs of Providence, nor care to know them. Those who through grace do so, have the more reason to be thankful. And if distant views of the great Deliverer so animated believers of old, how should we abound in love and praise!
Psalm 92:1 "[It is a] good [thing] to give thanks unto the LORD, and to sing praises unto thy name, O most High:"
God's people offer "thanks" to Him for what He has given them. The word implies verbal, public acknowledgment of God's goodness (107:21-22; Col. 3:17; 1 Thess. 1:2; 1 Tim. 1:12; Philem. verse 4).
We have mentioned before that it was their custom to sing all the way to the temple, and then sing also in the temple. This 92nd Psalm was sung on the Sabbath by the Jews. Some believe that this Psalm was written by Adam, but I believe along with most scholars of the Bible, that this was written by David. As we said before, it really doesn't matter who penned this. The message is what we must concentrate on. Many churches today sing this Psalm in their services. LORD is Jehovah. We have discussed many times, that the easiest way to feel the presence of the LORD, is to praise Him. He inhabits the praises of His people. This is really not an obligation, but is like a freewill offering. It is such a little thing to praise God, for all the blessings He has bestowed upon us. There are a number of ways to praise Him, and they are all good. I really enjoy singing praises to God. You can just get lost in praise and worship of God singing the praises. Prayer, of course, is another way to praise Him. Some lift their hands toward heaven with palms lifted up and praise Him. One of the really beautiful ways to praise Him, is to testify aloud of His goodness and majesty. Share something really wonderful He has done. He loves all of these ways.
Psalm 92:2 "To show forth thy lovingkindness in the morning, and thy faithfulness every night,"
"Lovingkindness ... faithfulness": These attributes are constant themes of the psalm (see notes of Psalms 85:7; 89:5; see also Luke 10:2).
I have found that one of the very best times to sing praises, talk to God, or pray is very early in the morning before all the other members of the family get up. Of course, every day should end with praises for the Lord seeing us through the day. We really should have a prayer in our heart all the time. There is never a wrong time to pray.
Psalm 92:3 "Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound."
A harp of ten strings, as the Targum. The harp invented by Terpander had only seven strings; according to Pliny. Simonides added the eighth, and Timotheus the ninth; but this of David was of ten strings.
"And upon the psaltery": Of which See note on (Psalm 33:2). "Upon the harp with a solemn sound"; or "upon higgaon with the harp"; which Aben Ezra says, was either the tune of a song, or an instrument of music. All these instruments of music were typical of the spiritual joy and melody which the saints have in their hearts when they praise the Lord. Hence mention is made of harps in particular in this spiritual sense, under the Gospel dispensation (Rev. 5:8).
Since there will be harps in heaven, I would think we should get practiced here. No instrument is evil in and of itself. It is the use of the instrument that can either be evil or good. An instrument is just a tool for our use. What we use it for determines what type of person we really are. Instruments can be used to set a mood. Notice in the verse above, it was to be solemn.
Psalm 92:4 "For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands."
Either of creation, which work is mentioned in the precept of the sabbath, as an argument for it; and therefore, a very proper work to be remembered and observed on that day. Or of providence, which in general extends to all men, but especially to them that believe. Or of the work of redemption wrought out by Christ, which is cause of great joy and gladness. Or of the work of grace upon the soul, which when a man is satisfied of, gives him infinite pleasure, as knowing it will be performed until the day of Christ. And when a man is in such a joyful frame of spirit, he is in a very suitable one to sing the praises of God (James 5:13).
"I will triumph in the works of thine hands": Those before mentioned. Or shout aloud for joy, on account of them; and also triumph over all enemies, as being out of the reach of them, so as to be hurt and ruined by them.
We mentioned in a previous lesson, that there is no end to the wonderful works of the Lord. He is the Creator of everything and everyone. To look at the beautiful mountains, the sunset, the rivers and streams are enough to make you shout for joy. The wonderful thing is that God created this earth, and all that it holds for man to use. The greatest work, that is beyond compare, is the 6 hours that Jesus worked on the cross and bought our salvation for us. When I think of all He has done for us, I cry tears of joy that He loved us enough to do this for us. God did not need the earth. He already existed before there was an earth. He made the earth for the habitation of man.
Hebrews 2:6 " But one in a certain place testified, saying, What is man, that thou art mindful of him? Or the son of man, that thou visitest him?"
The answer is someone to fellowship with God.
Revelation 4:11 "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created."
Psalm 92:5 "O LORD, how great are thy works! [and] thy thoughts are very deep."
Of nature, providence, and grace. Both for quantity and for quality, for number, excellency, and glory, as they are a display of God's wisdom, power, and goodness (see Psalm 104:24).
"And thy thoughts are very deep": His counsels, purposes, and designs, they are unfathomable and unsearchable (see 1 Cor. 2:10).
When someone gets too proud of himself, just ask him has he created any worlds lately? The thoughts of God are so deep that we will never really understand Him fully, until we stand before Him in heaven. Even the Bible (God's Word), is never fully understood. Each time we study it, we learn more, and we will still be learning more when the trumpet blows.
Psalm 92:6 "A brutish man knoweth not; neither doth a fool understand this."
The lovingkindness of the Lord, and his faithfulness, nor how to show them forth, nor his great works and deep thoughts. Man was made originally far above the brute creatures, and had them all under his dominion. But, sinning, became like the beasts that perish. And is in Scripture often compared to one or other of them, as the horse, ass, etc. A brutish man is one that only knows things naturally, as brute beasts do, and in which also he corrupts himself. He is governed by sense, and not by reason, and much less by faith, which he has not. One that indulges his sensual appetite, whose god is his belly, and minds nothing but earth and earthly things. And, though he has an immortal soul, has no more care of it, and concern about it, than a beast that has none. He lives like one, without fear or shame. And in some things acts below them, and at last dies, as they do, without any thought of, or regard unto, a future state.
"Neither doth a fool understand this; what is before said, or else what follows in the next verse, as Jarchi and others interpret it, concerning the end and event of the prosperity of the wicked. Arama interprets it of the Gentiles not knowing this law of the land, the Sabbath, and so rejected it: a "fool" is the same with the "brutish" man, one that is so, not in things natural and civil, but in things moral, spiritual, and religious.
A brutish man, if he read the Bible, would be reading it with a carnal mind. He would not understand it at all, because it is Spirit. A fool really has no desire to learn. He is unteachable.
Verses 7-15: God sometimes grants prosperity to wicked men in displeasure; yet they flourish but for a moment. Let us seek for ourselves the salvation and grace of the gospel, that being daily anointed by the Holy Spirit, we may behold and share the Redeemer's glory. It is from his grace, by his word and Spirit, that believers receive all the virtue that keeps them alive, and makes them fruitful. Other trees, when old, leave off bearing, but in God's trees the strength of grace does not fail with the strength of nature. The last days of the saints are sometimes their best days, and their last work their best work: perseverance is sure evidence of sincerity. And may every Sabbath, while it shows forth the Divine faithfulness, find our souls resting more and more upon the Lord our righteousness.
Psalm 92:7 "When the wicked spring as the grass, and when all the workers of iniquity do flourish; [it is] that they shall be destroyed for ever:"
Out of the earth, as they do, and are of the earth earthly, and become numerous as spires of grass, and look pleasant and beautiful for a while, as that does. But, like it, weak and unstable, and of a short continuance.
"And when all the workers of iniquity do flourish": In the health of their bodies; not being afflicted as other men, and their eyes standing out with fatness. While someone like a Job, an upright man, is smitten with boils from the crown of the head to the sole of the foot. In wealth and riches, in which they increase often to such a degree, as to think of pulling down their barns, and building greater, to put their substance in; in their progeny and offspring. Having a numerous issue; as well as in their cattle, and the standing of them, and in other stores. Likewise, in their power and authority, grandeur and glory, being set in high places of honor and profit, though slippery ones. These are the godly, who are "wicked" at heart, and show it by their wicked works. Who are continually committing sin, it is the course of their conversation, and yet prosper in the world. Which is sometimes a stumbling block to God's people, and a hardening of sinners, who consider not that.
"It is that they shall be destroyed for ever": They are like brute beasts, made to be taken and destroyed. And as lambs and other creatures are nourished and fattened for the day of slaughter (2 Peter 2:12). And as land is manured and cultivated, and grass springs up and flourishes, that it may be, when grown, cut down, and become the fodder of beasts, or the fuel of fire. So the prosperity of the wicked issues in their ruin, and is an aggravation of their damnation. Their destruction is of soul and body in hell, and is an everlasting one. The Targum is, "and it shall be that God shall destroy them for ever."
It seems as if this is describing the day that we live in. There are millions and millions of people who are just living day to day with no thought for tomorrow. This is the same thing that happened in Noah's time.
Genesis 6:1 "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,"
Genesis 6:5-6 "And God saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually." "And it repented the LORD that he had made man on the earth, and it grieved him at his heart."
I do not need to tell you that all of these evil people were destroyed in the flood and only Noah and his family were saved. God will not put up with this type of sin, He will destroy them forever.
Psalm 92:8 "But thou, LORD, [art most] high for evermore."
God is "the Most High"; that is one of his names. He is above all, is higher than the highest. And he dwells on high, and looks down upon the inhabitants of the earth, and sees what is doing among them. And to him they will be accountable another day for what they do. And when wicked men perish, being destroyed, he will continue forever in all his greatness, glory, and majesty. For there seems to be an antithesis in this verse to the former, or between wicked men and the Lord. And besides, he endures forever to inflict punishment upon them; and therefore, it is that they shall be destroyed forever.
The psalmist pauses a moment here, to expound on the greatness of God. God is God forevermore.
Psalm 92:9 " For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered."
The particle "lo", or "for lo", is not used for the sake of God, but for the sake of men. To excite their attention, and to observe unto them that those who are everlastingly destroyed are the enemies of the Lord; who are enemies in their minds by wicked works, yea, enmity itself against God. And therefore, their perdition is just as well as certain. Sooner or later these shall be brought forth and slain before him; and for the certainty of it is repeated.
"For, lo, thine enemies shall perish": The Targum adds, in the world to come: "all the workers of iniquity shall be scattered"; one from another, and not be able to unite and combine together against the saints, as they have done. Or they shall be separated from them at the last day, being placed at Christ's left hand. And shall not stand in judgment, nor in the congregation of the righteous. And so the Targum, "and all the workers of iniquity shall be separated from the congregation of the righteous" (see Psalm 1:5).
As this is spoken twice, we see a confirmation. The enemies of God shall surely perish. The enemies of God are bound for an eternity in hell.
Psalm 92:10 "But my horn shalt thou exalt like [the horn of] a unicorn: I shall be anointed with fresh oil."
"My horn" (see note on Psalm 75:4).
"Anointed with fresh oil": This figure is based on a practice of making an animal's horns gleam by rubbing oil on them. Thus God, in effect, had invigorated the psalmist (compare Psalms 23:5; 133:2).
This is in direct contrast to the enemies of God. The unicorn symbolized power that was so great it could not be conquered. He is saying, his strength will be so great that the enemy will not be able to defeat him. This anointing with fresh oil means, that he will be filled with God's Spirit over and over, and that grace and mercy of God shall abound toward him so much that he cannot be defeated.
Psalm 92:11 "Mine eye also shall see [my desire] on mine enemies, [and] mine ears shall hear [my desire] of the wicked that rise up against me."
"Mind eye ... on mine enemies": God gratified the psalmist's desire by bringing his enemies to ruin.
This is just saying to me, that he is leaving his enemies in the hands of the Lord to do with as He sees fit. He may see and hear their punishment, but I do not believe he is trying to tell God what that punishment should be.
Verses 12-15: The image of the righteous as a fruitful tree echoes (1:3), and foreshadows the use of the image by Jesus (Matt. 3:10); John (chapter 15), and Paul (Rom. 7:4-6; Gal. 5:22-23).
Psalm 92:12 "The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon."
"Flourish like the palm tree": The palm tree and the cedar symbolized permanence and strength (compare verse 14). They are in contrast to the transience of the wicked, who are pictured as temporary as grass (verse 7; see notes on Psalm 1).
We see a great contrast here to the wicked, who were spoken of as grass. The palm tree lives to be a very old tree. The cedar in Lebanon was a very strong and beautiful tree. These trees have strong roots and live a very long time not easily destroyed by the winds.
Psalm 92:13 "Those that be planted in the house of the LORD shall flourish in the courts of our God."
"Planted in the house of the LORD": A tree planted in the courtyard of the temple symbolized the thriving conditions of those who maintain a close relationship with the Lord (see note on Psalm 52:8).
This is just speaking of being grounded and rooted in the Lord. Christians, who spend their time in the presence of God, shall grow mightily and produce much fruit.
Psalm 92:14 "They shall still bring forth fruit in old age; they shall be fat and flourishing;"
Being thus planted and watered, they shall not only bring forth the fruits of righteousness, but shall continue, and go on to do so, and even when they are grown old. Contrary to all other trees, which, when old, cease bearing fruit. But so do not the righteous; grace is often in the greatest vigor when nature is decayed. Witness Abraham, Job, David, Zachariah, and Elisabeth, and good old Simeon, who went to the grave like shocks of corn, fully ripe.
"They shall be fat and flourishing; or "green", full of sap and moisture, abounding with green leaves and precious fruit. Or, in other words, abound in grace, and be fruitful in every good work. Being engrafted into the true olive, the church of God, they partake of the root and fatness of it. Having a place in the house of the Lord, they are satisfied with the goodness and fatness thereof, and are made to drink of the river of divine pleasure. And being in the courts of the Lord, where a feast of fat things is provided for them, they eat and feed, and so thrive and flourish. The allusion is to fat and flourishing palm trees.
What is old age anyhow? The longer I serve Him, the sweeter He grows. The one thing that age has going for it, is the wisdom of many years with the Lord. God does not ever feel we are too old to do a job He has for us, or He would not have called Moses when he was 80 years old. Sometimes youth does not stay with their call, because the call of the world is great in their life. As long as you can speak, you can win souls for the harvest.
Psalm 92:15 "To show that the LORD [is] upright: [he is] my rock, and [there is] no unrighteousness in him."
Or righteous, that is, faithful. As he is in his counsels, covenant, and promises, which he makes good by causing his people to grow and flourish, and become fruitful. By carrying on the work of grace upon their souls, and by preserving them to the end safe to his kingdom and glory. By all which it appears that he does not and will not suffer his faithfulness to fail. The Targum is, "that the inhabitants of the earth may show", etc.
"He is my Rock": The psalmist sets his seal to the truth of God's faithfulness, firmness, and constancy. Calling him a Rock for his strength and stability, and claiming his interest in him; declaring he found him to be so by experience. Even the Rock whose work is perfect; who always completes what he undertakes, and finishes what he begins, and will not forsake the work of his own hands. Just and right is he; the Rock of ages, that remains firm, steadfast, and unalterable in all generations.
"And there is no unrighteousness in him": As not in his sovereign acts of grace, so neither in his providential dispensations, either towards good men or bad men. Not in suffering the wicked to prosper (as in Psalm 92:7), and the righteous to be afflicted. Nor in punishing bad men here, or hereafter. Nor in justifying sinners by the righteousness of his Son, and giving them the crown of righteousness at the last day. All his proceedings are in the most just and equitable manner (see Romans 9:14).
No one knows as well as the aged about all the wonderful blessings through the years that God has brought. God is upright. He never fails us. He is the Rock of our salvation. He is called Jesus Christ the righteous.
Psalm 92 Questions
A Psalm [or] Song for the sabbath day.
Psalm 93: This second psalm of the divine kingdom (compare Psalms 47; 96-99), speaks prophetically of the time when the Lord will rule on the earth in the person of the Messiah. The Lord's kingship is described (verses 1-2), revealed in nature (verses 3-4), and present in His house, the temple (verse 5).
Verses 1-5: Psalm 93 and 95 to 100 (compare Psalm 47), are dedicated to celebrating God's sovereign kingship over the world. Psalm 93 glorifies God's eternal, universal kingdom which is providentially administered through His Son (Col. 1:17). Nothing is more powerful than the Lord; nothing is more steadfast than His reign, nothing is more sure than His revelation.
Verses 1-5: The majesty, power, and holiness of Christ's kingdom. The Lord might have displayed only his justice, holiness, and awful power, in his dealings with fallen men; but he has been pleased to display the riches of his mercy, and the power of his renewing grace. In this great work, the Father has given all power to his Son, the Lord from heaven, who has made atonement for our sins. He not only can pardon, but deliver and protect all who trust in him. His word is past, and all the saints may rely upon it. Whatever was foretold concerning the kingdom of the Messiah, must be fulfilled in due time. All his people ought to be very strictly pure. God's church is his house; it is a holy house, cleansed from sin, and employed in his service. Where there is purity, there shall be peace. Let all carefully look if this kingdom is set up in their hearts.
Psalm 93:1 "The LORD reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved."
"The LORD reigneth": An exclamation of the Lord's universal reign over the earth from the time of creation (verse 2; compare Psalms 103:19; 145:13), and forever.
"Clothed with majesty" poetically expresses the glory associated with all of God's works (65:6). His works reveal the nature of the Great King. His "strength" refers to His power to subdue all things. The term is derived from military language.
This appears to have been written to calm the fears of the people. LORD again is Jehovah. The psalmist is saying, the LORD reigns over everything and everyone, do not worry. Sometimes today we must remind ourselves that God is forever, and that He alone is supreme ruler of it all. Notice above, that this is God Himself who clothed Himself with strength. He is telling His people; this is not the end of the world. God established the earth, and He alone will decide when He is through with it. He is clothed with majesty. This does not mean that the garment He put on was a majestic garment, it means it was majesty itself. We know the High Priest wore his beautiful garments with the 12 stones on the breast when he represented God to the people. We have discussed before, that Satan has no more power than what God allows him to have for the moment. God controls Satan, the same as He controls everything and everyone else.
Psalm 93:2 "Thy throne [is] established of old: thou [art] from everlasting."
Or "prepared from eternity". Christ was set up and anointed as King from everlasting. He had a kingdom appointed and prepared for him so early; and his throne, which is prepared in the heavens, is an established one. It is for ever and ever. His kingdom is an everlasting kingdom; of his government, and the increase of it, there is no end.
"Thou art from everlasting": As a divine Person, as God, and the Son of God. Or he could not have been anointed unto or invested with the kingly office so early; nor have had a glory with his Father before the world began. His eternal existence, as God, accounts for the establishment of his throne of old, without which it could not be.
This too, is an encouragement to the people that God is still on His throne. Perhaps he was showing the people how crumbly the thrones of man were compared to God who existed from before the foundation of the earth. He is supreme ruler over everything and always has been.
Verses 3-4: The sea with all its power is nothing in comparison to the power of God. The doubling and tripling of expressions throughout this psalm (verses 1, 3-4), are poetic means of generating literary energy and emphasis.
Psalm 93:3 "The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves."
The Targum adds, "in a song". Taking the words in a good sense. And so, some of the ancients, as Jerome particularly, understood them of the apostles and their ministrations. Who lifted up their voice like a trumpet, which went into all the world, and unto the ends of the earth. And who came with the fulness of the gifts and graces of the Spirit; and were attended with a force and power which bore down all before them. But rather by "the floods" are meant the enemies of Christ, his kingdom, and interest. And by their "lifting up their voice", the opposition made by them thereunto (see Isa. 8:7). This was fulfilled in the Jews and Gentiles, who raged, like foaming waves of the sea, against Christ, and lifted up their voices to have him crucified. In the Roman emperors, and in the ten persecutions under them. In those floods of errors and heresies, which the dragon has cast out of his mouth to devour the church of Christ, against which the Spirit of the Lord has lifted up a standard in all ages. In the antichristian kingdoms, compared to many waters, on which the whore of Rome is said to sit (Revelation 17:1). And especially in antichrist himself, who has opened his mouth in blasphemy against God, his tabernacle, and they that dwell therein. And will be further fulfilled in the last persecution and slaying of the witnesses, and in the Gog and Magog army, which shall encompass the beloved city and camp of the saints. Kimchi interprets it of Gog and Magog, and of the kings that shall be gathered together to fight against Jerusalem.
"The floods lift up their waves": With great strength, making a great noise, and threatening with ruin and destruction, as before.
We see the voices of these violent men are coming in waves like the sea raging. It seems, they do not get through making one threat, until here comes another. It appears the psalmist did not answer them back, but came to God with his problem.
Psalm 93:4 "The LORD on high [is] mightier than the noise of many waters, [yea, than] the mighty waves of the sea."
Christ is the Most High; he is God over all, higher than the highest. He is, as King, higher than the kings of the earth. He is in the highest heavens, and higher than they. He is highly exalted, as Mediator, at the right hand of God. He is the mighty God, and mighty Savior. Yea, he is Almighty, and therefore mightier than all his enemies, and the noise they make, and the force they use. He is stronger than the strong man armed. Than Satan, and all his principalities and powers. Than all the persecuting princes and potentates of this world. Than antichrist, and all the antichristian states. Yea, than "the mighty waves of the sea"; the same are intended as before.
Many times, waters, spoken of in this manner, can mean people. That is the case here. Then and even now, when people try to overthrow God's work, it's just a noisome noise to the Lord from out of the multitude. All He has to do is say, peace be still, and it will have to obey Him.
Psalm 93:5 "Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever."
"Testimonies are very sure": As God's rule over the earth is stable, so His revelation given through Scripture is trustworthy (compare Psalm 19:7).
The storm may rage, but it has no power at all on our God. The throne of God is set for all generations to come, there is no tearing it down. His Word is established forever. He is Truth, and Truth is established forever. Holiness is surely being questioned in our day. God never changes. His laws are the same. He is Holy, and that will never change. He is Righteous, and that will never change. We cannot say, we are living in modern times and God has changed His Word to fit our day. God's Word is established from everlasting to everlasting. Just because we are saved by grace, does not give us a license to sin. God is Holy. We will be judged by a Holy Judge (Jesus Christ).
Psalm 93 Questions
Psalm 94: This psalm is a prayer for God's judgment to fall. It is in the spirit of the petition, "Thy kingdom come", a cry that God's righteous rule be established over all men, especially the wicked. The introduction (verses 1-2), briefly sets forth the psalmist's desire; the lament (verses 3-7), describes how the wicked are acting; the appeal (verses 8-11), is offered directly to the wicked for their self-correction; and finally, the confidence section (verses 12-23), expresses the psalmist's trust and certainty that the Lord will in fact judge.
Verses 1-23: The psalmist's urgent concern in this psalm is that the righteous are being oppressed, the wicked are prospering, and it does not look as though God cares. The psalmist thus pleads with God to punish the wicked (compare Psalms 73 and 82).
III. Admonition to the Foolish (94:8-11).
Verses 1-11: We may with boldness appeal to God; for he is the almighty Judge by whom every man is judged. Let this encourage those who suffer wrong, to bear it with silence, committing themselves to Him who judges righteously. These prayers are prophecies, which speak terror to the sons of violence. There will come a day of reckoning for all the hard speeches which ungodly sinners have spoken against God, his truths, and ways, and people. It would hardly be believed, if we did not witness it, that millions of rational creatures should live, move, speak, hear, understand, and do what they purpose, yet act as if they believed that God would not punish the abuse of his gifts. As all knowledge is from God, no doubt he knows all the thoughts of the children of men, and knows that the imaginations of the thoughts of men's hearts are only evil, and that continually. Even in good thoughts there is a want of being fixed, which may be called vanity. It concerns us to keep a strict watch over our thoughts, because God takes particular notice of them. Thoughts are words to God.
Psalm 94:1 "O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, show thyself."
The psalmist is indignant at the arrogant and insulting indifference of the wicked. He calls for God to "show thyself" or "show Himself in brightness" (Deut. 32:35; Isa. 35:4; Rom. 12:19).
"God, to who vengeance belongeth": Vengeance from God is not in the sense of uncontrolled vindictiveness, but in the sense of just retribution by the eternal Judge for trespasses against His law.
"Show thyself": Make an appearance; he may even be asking for a theophany (compare Psalms 50:2; 80:1).
This is an age old problem. We see the psalmist reminding God that vengeance belongs to God. It appears that the righteous are being oppressed by the evil ones, and the psalmist is asking God to go ahead and do something that will stop their onslaught of the believers. In our day, this would be the atheist seeming to gain ground in the courts, when the believers know it is wrong. If God would but show Himself, the atheist and the evil in this verse, would crumble and fall. Someday we will understand why these things happened, and why God did not immediately react and punish the evil. We do know that He is longsuffering, not willing that any should perish. Perhaps He is giving them time to repent. Another thought is perhaps, He is seeing if we will fall under heavy opposition.
Psalm 94:2 "Lift up thyself, thou judge of the earth: render a reward to the proud."
A title very proper to Christ, and which is given him by Abraham (Gen. 18:25). Who then appeared to him in a human form, and with whom he was conversing. He judges his own people on earth, all judgment being committed to him by the Father. He judges and chastises them, that they may not be condemned with the world. He judges and distinguishes between them and the world. He protects and defends them, he pleads their cause, and avenges them on their enemies. And for this purpose, he is requested to "lift up" himself; being in the apprehension of his people as one laid down and asleep, quite negligent and careless of them. And therefore, they desire that he would awake and arise, and exert his power, and show himself higher than their enemies. That he would mount his throne, and execute justice and judgment on the wicked, agreeably to his character and office.
"Render a reward to the proud": An evil reward, as the Targum. To proud persecutors of the church, who through their pride persecute the poor saints; and to render tribulation to them is but just with the Lord. To antichrist, that exalts himself above all that is called God, and to all his haughty and ambitious dependents and followers, cardinals, bishops, priests, etc.
The Judge of all the earth is the one we know as Jesus. The psalmist here, is asking Him to go ahead to His judgement seat and judge those who are proud. The Lord loves a humble heart. The proud shall be cast down.
Psalm 94:3 "LORD, how long shall the wicked, how long shall the wicked triumph?"
The reign of antichrist is thought long by the saints, being the space of forty two months, or 1260 days and this tries the faith and patience of the church of Christ (Rev. 13:5).
"How long shall the wicked triumph?" In their prosperity, and in the ruins of the interest of Christ; the Targum is, "how long shall they sit in tranquility, or prosperity?" The triumphing of the wicked may seem long, but it is but short (Job 20:5). The inhabitants of the Romish jurisdiction will triumph when the two witnesses are slain, and send gifts to one another, as a token of their joy. But this will not last long, no more than three years and a half. And while antichrist is saying, I sit a queen, and shall know no sorrow, her plagues shall come upon her in one day (Rev. 11:10).
The psalmist looks around him in the world, and it looks in the natural as if the wicked are winning. This is just asking, Lord how long will you allow this to be the case? The earth is the home of the wicked. Most rewards for the righteous are for their time in their home heaven.
Psalm 94:4 "[How long] shall they utter [and] speak hard things? [and] all the workers of iniquity boast themselves?"
Against Christ, his person and offices, his ministers, his people, his truths and ordinances. This is very applicable to antichrist, who has a mouth speaking blasphemies, and which he opens, and with it blasphemes God, his tabernacle, and them that dwell in it (Rev. 13:5). The Targum is, "will they utter and speak reproachful words?" Insolent or insulting language or false and defamatory statements; and such are uttered by the antichristian party against the true professors of religion in great abundance, as water out of a fountain, as the first word used signifies (see Jude 1:15).
"And all the workers of iniquity boast themselves": The just character of the followers of antichrist, who work an abomination, and make a lie, and whose whole course of life, and even of religion, is a series of sin and iniquity (Rev. 21:27). These lift up themselves against, the Lord, like the high branches of a tree, as Aben Ezra. Or praise themselves, as Jarchi; being proud, they are boasters; boast of their antiquity and precedence, of their wealth and riches, of their power and authority, of infallibility, and works of supererogation, and the like.
We know that the enemies of God have no compassion on others at all. Since they do not believe in God, they do not believe His laws either. They have no conscience, so they do whatever it takes to put them ahead, and they say anything it is convenient to say. The worst part is after they have done their dirt and been successful at it, then they begin to brag. We must remember, that they had better really enjoy this few years they live here, because their future has nothing but sorrow.
Psalm 94:5 "They break in pieces thy people, O LORD, and afflict thine heritage."
Not the Israelites, as Kimchi; but the church of Christ, by their anathemas, cruel edicts, and persecutions. By confiscating their goods, imprisoning their persons, putting them to cruel deaths. And by such means think to "wear out" the saints of the Most High, the Lord's covenant and peculiar people. Which is mentioned as an aggravation of their sin, and as an argument with the Lord to arise on their behalf.
"And afflict thine heritage": The church, styled God's heritage (1 Peter 5:3). Whom the Lord has chosen for his inheritance; and are dear to him, as his portion, his jewels, and even as the apple of his eye. And yet these are afflicted all manner of ways by their persecuting enemies, as Israel was of old in Egypt.
The truth of the matter is; they had rather cheat a man or woman of God than anyone else. They think, if they can do that it makes their atheism more believable. They say, if there is a God that you talk about so much, why is He not helping you now?
Psalm 94:6 "They slay the widow and the stranger, and murder the fatherless."
Who are so both in a literal and figurative sense, such who are weak and feeble, helpless and friendless. Or who are deprived of their faithful pastors, who were as husbands and fathers to them, and who profess themselves pilgrims and strangers here. These the followers of the man of sin have inhumanly put to death, supposing they did God good service.
"And murder the fatherless": Having slain the parents in a cruel and barbarous manner, murder their infants. Or figuratively such who are as orphans, destitute of their spiritual fathers, who were the instruments of begetting them in Christ. And of nourishing them with the words of faith and good doctrine; with the blood of these the whore of Rome has often made herself drunk, and therefore blood shall be given her to drink (Rev. 17:5).
These people are easy prey, because they have no one to stand up for them. They are weak, and cannot help themselves. These are the very people that God has told all believers to help.
Psalm 94:7 "Yet they say, The LORD shall not see, neither shall the God of Jacob regard [it]."
"The LORD shall not see": An autonomous and atheistic attitude (see note on Psalm 59:7).
We discussed before that these people do not believe in the living God, so how can He see and punish them? Notice in the following verse, that even though these things appear to be hidden, they are not hidden from God.
1 Corinthians 4:5 "Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God."
God sees everything and it is recorded for future reference. He may not punish immediately for every little thing, but there will be a day of punishment for all sin that has not been forgiven.
Verses 8-11: The psalmist urges fools to "understand" and abandon their foolish rebellion against God. Unlike senseless idols, the Creator God can see and hear (115:3-8).
Psalm 94:8 "Understand, ye brutish among the people: and [ye] fools, when will ye be wise?"
See Psalm 73:22. The meaning here is, "You who are like the brutes; you who see and understand no more of the character and plans of God than the wild beasts of the desert." They did not employ their reason in the case. They acted like beasts, regardless of the consequences of their conduct. As if God would treat people as he does the beasts; as if there were no retribution in the future world.
"And ye fools, when will ye be wise?" How long is this stupidity to continue? When will you attend to the truth; when will you act as immortal beings; when will you suffer your rational nature to lead you up to just views of God? It is implied that this folly had been manifested for a long period, and that it was time they should arouse from this condition, and act like people. With what propriety may this language be addressed still to the great mass of mankind! What numbers of the human race are there now, who in respect to God, and to the purpose for which they were made, reveal no more wisdom than the brutes that perish! Oh, if people were truly wise, what a beautiful world would this be. How noble and elevated would be our now degraded race!
This is just saying, when will they ever learn? Wicked men are fools. There seems to be a never-ending cycle with them. The more wicked they are, the more foolish they are and on and on. A wicked foolish man is unteachable, so the answer is, they will never learn until the end and then it is too late.
Psalm 94:9 "He that planted the ear, shall he not hear? he that formed the eye, shall he not see?"
The Teleological Argument for the Existence of God: The existence of God is proven by the order and useful arrangement in the universe. The orderly world in which we live clearly demonstrates that a great mind was behind its arrangement. The Scriptures identify God as that great intelligence (Gen. 1:1; Psalm 94:9; compare Hebrew 3:4).
I love the statement God made to Moses, when Moses said he would not be able to speak to the Pharaoh and the people. God asked him, who made your mouth? The person that made the ear to hear, can and does hear everything. God made our eyes and believe me, He sees everything. He has an all seeing eye. There is nothing that He misses seeing.
Psalm 94:10 "He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, [shall not he know]?"
As he did the old world, by bringing a flood upon it, and sweeping away its inhabitants at once. And Sodom and Gomorrah, by raining fire and brimstone upon them, and consuming them from off the earth. And the old inhabitants of Canaan, by ejecting them out of their land for their abominations, with other similar instances.
"Shall he not correct?" Such audacious wretches, guilty of such atrocious crimes, such horrid murders, and gross atheism? Certainly he will, as he has both a right and power to do it. The Targum is, "is it possible that he should give the law to his people, and, when they have sinned, should they not be corrected?" And if these are corrected and chastised, then surely such daring and insolent wretches shall not go unpunished. Or, "he that instructed the Heathen"; by the light of nature in things civil and moral, and therefore has a right to punish such who act contrary to it (see Rom. 2:12).
"He that teacheth man knowledge": That has given him the light of nature; inspired him with reason and understanding; taught him more than the beasts of the field, and made him wiser than the fowls of the heaven. From whom he has the knowledge of all arts and sciences, liberal and mechanic, those of the lower as well as of the higher class (see John 1:9). The Targum is, "has not the Lord taught the first man knowledge?" That more perfect knowledge of things, which Adam had in innocence, was from the Lord. And therefore;
"Shall not he know?" All persons and things? Verily he does; he is a God of knowledge, of all knowledge. His knowledge and understanding is infinite. It reaches to all persons, and to all their thoughts, words, and actions. This clause is not in the Hebrew text; but is understood, and rightly supplied (see 2 Sam. 5:8, compared with 1 Chron. 11:6).
God not only chastises individuals, but whole nations. The very best example of this, is what He did to Pharaoh and the country of Egypt.
Psalm 94:11 "The LORD knoweth the thoughts of man, that they [are] vanity."
"Thoughts of man ... are vanity": The wicked designs of the human mind amount to nothing (compare Psalm. 92:5; 1 Col. 3:20).
"Vanity" means "quickly passing", God's thoughts are high and eternal, very different from those of human beings (Isa. 55:8-9).
We are told that the mind is at enmity with God.
Romans 8:7 "Because the carnal mind [is] enmity against God: for it is not subject to the law of God, neither indeed can be."
Man's mind must be controlled by the spirit to be right with God. God not only knows the sins we commit, but He knows even the evil thoughts that we have.
Verses 12-23″ That man is blessed, who, under the chastening of the Lord, is taught his will and his truths, from his holy word, and by the Holy Spirit. He should see mercy through his sufferings. There is a rest remaining for the people of God after the days of their adversity, which shall not last always. He that sends the trouble, will send the rest. The psalmist found succour and relief only in the Lord, when all earthly friends failed. We are beholden, not only to God's power, but to his pity, for spiritual supports; and if we have been kept from falling into sin, or shrinking from our duty, we should give him the glory, and encourage our brethren. The psalmist had many troubled thoughts concerning the case he was in, concerning the course he should take, and what was likely to be the end of it. The indulgence of such contrivances and fears, adds to care and distrust, and renders our views gloomier and confused. Good men sometimes have perplexed and distressed thoughts concerning God. But let them look to the great and precious promises of the gospel. The world's comforts give little delight to the soul, when hurried with melancholy thoughts. But God's comforts bring that peace and pleasure which the smiles of the world cannot give, and which the frowns of the world cannot take away. God is his people's Refuge, to whom they may flee, in whom they are safe, and may be secure. And he will reckon with the wicked. A man cannot be more miserable than his own wickedness will make him, if the Lord visit it upon him.
Psalm 94:12 "Blessed [is] the man whom thou chastenest, O LORD, and teachest him out of thy law;"
"Blessed": To be blessed was to be wise and prosperous in life, as a result of the instruction of God (compare Psalm 84:5, 12).
Hebrews 12:6 "For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth."
It seems to me many times, that the more chastening the Lord does of us, the more He loves us. He is forming us as near as possible into the image of His precious Son, Jesus. If we are in the image of Jesus, we would have to be like Him in every way. If He suffered, so will we. Remember that tribulation comes to make you strong. I say with the psalmist, blessed is the man whom the Lord chasteneth.
Psalm 94:13 "That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked."
Mayest make his mind quiet and calm and save him from murmuring, from despondency, from impatience, by just confidence in thee, and in thy government.
"From the days of adversity": Or, in the days of evil; the time of calamity and trouble. That his mind may then be composed and calm.
"Until the pit be digged for the wicked": Until the wicked be punished. That is, while the preparations are going on, or while God seems to delay punishment, and the wicked are suffered to live as if God did not notice them, or would not punish them. The idea is, that the mind should not be impatient as if their punishment would not come, or as if God were unconcerned. And that just views of the divine administration would tend to make the mind calm even when the wicked "seemed" to prosper and triumph (see the notes at Psalm 73:16-22). The phrase "until the pit be digged" is derived from the method of hunting wild beasts by digging a pit into which they might fall and be taken (see the notes at Psalm 7:15).
There is a rest for the believer that far surpasses all the problems. There is a work to do, and then a rest from that labor. Some of the trials that we have, teach us to rest in the Lord. Noah waited in the ark, after God closed the door. Then there was a rest from his labor.
Psalm 94:14 "For the LORD will not cast off his people, neither will he forsake his inheritance."
"Will not cast off his people": God has a permanent commitment to His people, Israel, established through a covenant based on His abiding love (Gen. chapter 15; Jer. 12:15; Micah 7:18). This important truth serves as a doctrinal basis for (Psalms 93 to 100), and was intended to encourage the nations during difficult times. Paul refers to this in (Rom. 11:1), as he assures the future salvation of Israel.
Many a saint has wondered if the LORD had left them for good when it appeared all was lost, but in the end, the LORD always comes through for them. The Israelites thought this very thing, when their task masters required them to search for the raw material to make their brick with. If you have read of the exodus, you know that even this was a step in getting them released.
Psalm 94:15 "But judgment shall return unto righteousness: and all the upright in heart shall follow it."
That is, the exercise of judgment shall be so manifest to the world, as if it "returned" to it, as to show that there is a righteous God. The truth here taught is, that the "results" of God's interposition in human affairs will be such as to show that he is on the side of righteousness, or such as to vindicate and maintain the cause of righteousness in the earth.
"And all the upright in heart shall follow it": Margin, shall be after it. The meaning is, that all who are upright in heart, all who are truly righteous, will follow on in the path of justice. That they will regard what God does as right, and will walk in that path. The fact that what occurs is done by God, will be to them a sufficient revelation of what ought to be done; and they will follow out the teachings properly suggested by the divine dealings as their rules of life. In other words, the manifested laws of the divine administration will be to them an indication of what is right. And they will embrace and follow the lessons thus made known to them by the dealings of Divine Providence as the rules of their own conduct.
The world seems to be going in the wrong direction and it seems there is no way to turn it around. The prayers of the saints can turn even this evil world we live in around. The only problem in our nation today, is we are out of fellowship with God. Those of you who know how to pray, pray that revival will sweep across the nation. That is the answer to all of the problems we face as a nation.
Psalm 94:16 "Who will rise up for me against the evildoers? [or] who will stand up for me against the workers of iniquity?"
These are the words of the psalmist, representing the church of God, under sore persecutions from the antichristian party; called "evildoers". Because of their thefts, murders, idolatries, sorceries, and all manner of wickedness committed by them (Rev. 9:21). Intimating that she had looked all around her, and could not observe any that she could hope for assistance from, to fight her battles for her with the enemy, and deliver her out of his hands. The Targum is, "who will rise up, for me, to make war with the evildoers?" What the church here seems to say in a despairing way, the followers of antichrist say in a triumphant and insulting manner.
"Or "who will stand up for me against the workers of iniquity?" To contend or strive with them, as the Targum. Suggesting, that she had no friends to appear for her, that had either courage or strength to engage in such a warfare; her case was like that of the oppressed. Solomon speaks of (Eccl. 4:1). Or the Apostle Paul's, when none stood with him; but all forsook him, excepting the Lord (2 Tim. 4:16). And so here the church had none to rise up, and stand by her, but the Lord. Michael, the great Prince that stands for the children and people of God, and who is a match for all the enemies of his church. And he will rise and stand up for them, and fight their battles; and overcome the beast and false prophet, with the kings of the earth (Dan. 12:1).
When I see this, tears well up in my eyes, because that is what I am saying. Who is willing to rise up and call this nation back to God? Who is willing, in the face of ridicule and persecution, to stand up and call this nation back to God?
Psalm 94:17 "Unless the LORD [had been] my help, my soul had almost dwelt in silence."
"Soul ... dwelt in silence": "Silence" here is another term for Sheol, the realm of the dead (compare Psalm 31:17).
If you are waiting until help comes from the people around you, that help will never come. God is the only help you can depend on. Please do not remain silent. Speak out for what is right, and do what you can where you are to raise a banner of righteousness across our land.
Psalm 94:18 "When I said, My foot slippeth; thy mercy, O LORD, held me up."
There is no ground for me to stand upon; all is over with me. There is no hope nor help for me; I am just falling into ruin and destruction. Such will be the desperate case of the church, at the time before referred to.
"Thy mercy, O Lord, held me up": The extremity of his people is the Lord's opportunity; then is his set time to arise, and have mercy on them. Then mercy steps in, lays a solid ground and foundation for hope, and holds up in its arms a sinking people, and revives a dying cause. "Thy mercy" (see note on Psalm 85:7).
We are not able to stand alone, but the strength of God within us can be the stay that keeps us from slipping and falling. Thy mercy, O Lord is my very present help and my strength.
Psalm 94:19 "In the multitude of my thoughts within me thy comforts delight my soul."
While my heart is filled with various and perplexing thoughts, as the original word signifies, and tormented with cares and fears about my future state.
"Thy comforts delight my soul": Thy promises, contained in thy word, and the remembrance of my former experience of thy care and kindness to me, afford me such consolation as revives my dejected mind.
When our thoughts become the thoughts that He placed there, there will be such a comfort and a peace that comes over us, that it will delight our souls.
Psalm 94:20 "Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?"
"Throne of iniquity": A reference to a corrupt judge or ruler.
"Which frameth mischief by a law?" Does all manner of mischief to men, without control, as if he had a law for doing it. Or makes a law that all men shall worship him, or receive his mark in their right hand, or forehead. Or else shall not buy or sell, yea, be killed (see Rev. 13:15). Or "against law"; against the laws of God and man; for antichrist is, "the lawless one", spoken of in (2 Thess. 2:8). Corrupt judges and rulers counter the very divine moral order of the universe by using law for wickedness rather than for good.
The original laws of the United States were based upon God's law. Some of the amendments to those laws are made by the enemies of God. Even the reading of the law we have, can be so twisted and perverted that it makes it appear the law was bad. Christians, go back to the laws in God's book (the Bible), and do not fellowship with those of unbelief, who would change God's law.
Psalm 94:21 "They gather themselves together against the soul of the righteous, and condemn the innocent blood."
As "in troops", as the word signifies; in great armies. So the antichristian kings and states will, at the instigation of Popish emissaries (see Rev. 16:17).
"Against the soul": Against the life, as the soul commonly signifies, and as the next clause explains it. They are not satisfied with the spoil of their estates, but do also thirst after their lives.
"Condemn the innocent blood": They shed the blood of those innocent persons whom they have wickedly condemned. Innocent blood is here put for the blood or life of an innocent person, as it is also in (1 Sam. 19:5; Matt. 27:4).
Christians, you cannot go along with the crowd and be on God's side. Even now, there is a conspiracy by the devil and his crowd to destroy everything that uplifts God. They condemned the innocent, when they condemned our leader Jesus Christ. The tactics of the enemy have not changed; they are still out to destroy the followers of the LORD. Stand up and be counted as the righteous.
Psalm 94:22 "But the LORD is my defense; and my God [is] the rock of my refuge."
The defense of his church and people, of all the righteous, against those great armies of their enemies that gather together against them. The Targum, in the king's Bible is, "the Word of the Lord shall be my weapon."
"And my God is the rock of my refuge": To whom recourse is had for shelter from the enemy, and against which the gates of hell cannot prevail. Both characters, rock and refuge, agree with Christ, the essential Word of the Lord.
Praise God! I do not need the world to be on my side. The LORD is my defense. He is the Rock that I stand firm upon. He is my refuge from the storms of life.
Psalm 94:23 "And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; [yea], the LORD our God shall cut them off."
The just punishment of it; or cause the mischief they designed to others to fall upon themselves; or make retaliation to them. That whereas they had drunk the blood of the saints and martyrs of Jesus, blood should be given them to drink; or their own blood should be shed (Rev. 16:6). The Jews say, that the Levites stood on their desks, and recited this passage, both at the precise time of the destruction of the first temple by Nebuchadnezzar, and of the second by the Romans.
"And shall cut them off in their own wickedness": In the midst of it, while slaying the witnesses, and triumphing over them (Rev. 18:7). Portrays destruction while they are sinning.
"Yea, the Lord our God shall cut them off": The God of Jacob, who they said did not see nor regard what they did (Psalm 94:7). And so, this latter part of the psalm fulfils the former, and proves that God is a God of vengeance, to whom it belongs; and he will exercise it in due time.
The wicked soon turn upon each other, and they destroy themselves. We know that God will take care of even this situation. He destroyed Sodom and Gomorrah for sin, and there is always a payment to be made for sin. His delay in punishing, sometimes, is giving them a chance to repent and be saved. To those who do not repent and be saved, I have but one thing to say; the wages of sin is death.
Psalm 94 Questions
Psalm 95: The change of voice (in verse 7), may well indicate that this psalm was sung antiphonally. First, the people offer a hymn that serves as a call to worship and prayer (verses 1-7a); then the priest or prophet answers with a warning that the worshipers must not fall prey to hardness of heart as did their ancestors (7b-11). This ever-present tendency to harden one's heart is likewise applicable to God's revelation in Christ, as the author of Hebrews observed (Heb. 3:7-11).
Verses 1-11: This psalm, with its references to the wilderness wanderings, may have been composed by David (Heb. 4:7), for the Feast of the Booths, or Tabernacles (compare Psalm 81). During this feast, the people of Israel lived in booths, remembering God's provisions for them in the wilderness. After a call to worship (95:1-7a), a prophecy in the voice of the Holy Spirit Himself (compare Heb. 3:7), breaks in and reminds the people of the dangers of rebellion and tempting God. Verses (7b-11), are quoted verbatim in (Heb. 3:7-11). (Compare Heb. 3:15; 4:3-7), with the warning that those vacillating Jews also were in danger of missing the promised "rest" (i.e., salvation).
Verses 1-2: "Let us" reveals a corporate emphasis in worshiping God. Praising the Lord by oneself is not sufficient; God's people also need to praise Him in community (Eph. 5:19).
Psalm 95:1 "O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation."
"Rock of our salvation": This metaphor for God was especially appropriate in this psalm, which refers (verses 8-9), to the water that came from the rock in the wilderness (compare Exodus 17:1-7; Num. 20:1-13; 1 Cor. 10:4).
In Hebrew the 4th chapter verse 7, the penman speaks of this Psalm in David. We can safely assume then, that this Psalm is of David. This Psalm is an appeal to worship God in song and praise. It is just as important for believers in Christ, as for the Hebrew children, or else it would not have been mentioned in Hebrews in the New Testament. This Scripture is like most in the Bible. It has a past tense, a present tense, and a future tense. We have so much to thank God for. It appears from this verse above, that the object of our praise in song should be the Rock of our salvation. Jesus is the Rock of our salvation. We should shout it from the rooftops, that we are saved by the grace of God. The greatest gift in all the world, that could be given to any one, is the gift of eternal life. This is what we should be singing praises of.
Psalm 95:2 "Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms."
Come with the sacrifice of praise, there being no other in the days of the Messiah, all ceremonial sacrifices being put an end to when his sacrifice was offered up. So Arama observes, that the offering of thanksgiving shall remain, or be left in the days of the Messiah. Come with this to Christ as a priest, to offer it by him to God his Father, to whom it is acceptable through him, and with this to himself for the great salvation he has wrought out. "To come before his presence", or "face", supposes his being come in the flesh, his being God manifest in it, and also as clear and free from the veil of types and shadows. These all being gone now he is come, and to be beheld with open face. And likewise, his having done his work as a Savior, and now upon his throne as a King. Into whose presence chamber saints are admitted making their acknowledgments to him, and profess their allegiance and subjection to him, and their gratitude for favors received. It signifies an attendance on him in his house and ordinances, where he shows his face, and grants his presence. And intends not merely bodily exercise, or a presentation of our bodies only to him, but a drawing nigh to him with true hearts, and serving him in a spiritual manner.
"And make a joyful noise unto him with psalms": With a melodious voice, and grace in the heart, with psalms, hymns, and spiritual songs. This belonging to Gospel times shows that singing of psalms vocally in a musical way is an ordinance of Christ, to be performed to him under the Gospel dispensation (Eph. 5:19).
It was the custom of the Jewish people to come into His presence with singing of the Psalms. The presence of God was with the Israelites, in a very special way, in the tabernacle in the wilderness. This same presence was in the cloud and in the fire that led them. God is omnipresent (everywhere all the time). This however, is speaking of a special presence. Many times in prayer, we are in that special presence of God. We must remember to be in a spirit of praise and thanksgiving at those times. Salvation of our soul is a free gift. In fact, all the gifts of God are free. You cannot purchase the things of God. Praise causes the presence of God to be with you. God inhabits the praises of His people.
Psalm 95:3 "For the LORD [is] a great God, and a great King above all gods."
"A great King above all gods": This is a poetic way of denying the existence of other gods (compare 96:5), which existed only as statutes, not persons (compare Jer. 10:1-10).
The Egyptians were shown, beyond a shadow of doubt, that the LORD God is above all the false gods of the earth. God swore by Himself, because there was none greater. Elijah proved to the prophets of Baal that the LORD, He is God.
Mark 12:30 "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this [is] the first commandment."
Acts 4:24 "And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou [art] God, which hast made heaven, and earth, and the sea, and all that in them is:"
I could put a hundred Scriptures in here to show that God is God, and greatly to be praised, and that all the gods of the earth are nothing. He is our God, our King forevermore.
Psalm 95:4 "In his hand [are] the deep places of the earth: the strength of the hills [is] his also."
"The deep places of the earth": This refers to the depths of the seas, valleys, and caverns, and contrasts with the hills. The point (compare verse 5), is that God was not a local god like the imaginary gods of the heathens, usually put up in high places, but the universal Creator and Ruler of the whole earth (see note on Psalm 65:5).
God is God of the whole universe. There is no mountain tall enough that He is not God of. There is no depth (even hell), that He is not God of. Remember, Jesus went and took the keys of Hell and death away from the devil. He brought captivity captive out with Him. Don't let anyone deceive you, the devil does not control the earth or anything else, God controls it all. The devil has just as much power as God will allow him. In all of this, He has you in His hand. He is as big as the universe, but small enough to care for you and me.
Psalm 95:5 "The sea [is] his, and he made it: and his hands formed the dry [land]."
He made it, and therefore it is, and all creatures in it. He sets bounds to it, and its waves, and restrains the raging of it at his pleasure (Matt. 8:26).
"And his hands formed the dry land": The whole world, all besides the sea, the vast continent; he is the Maker of it, and all creatures in it. Without him was nothing made that is made; and, being the Creator of all things, is the proper object of worship (John 1:2), as follows.
Genesis 1:9-10 "And God said, Let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so." "And God called the dry [land] Earth; and the gathering together of the waters called he Seas: and God saw that [it was] good."
The Scripture above shows that all of this belongs to God. It is all His creation. The sea is at His command as we saw when the Red Sea parted, and when Jesus told the sea to be still, and it obeyed Him.
Psalm 95:6 "O come, let us worship and bow down: let us kneel before the LORD our maker."
Before him who is the Rock of our salvation, the great God and great King, the Creator of the ends of the earth, the proper object of all religious worship and adoration. Christ is to be worshipped with every part of external worship under the New Testament dispensation. Psalms and songs of praise are to be sung unto him; prayer is to be made unto him; the Gospel is to be preached, and ordinances to be administered, in his name. And likewise with all internal worship, in the exercise of every grace on him, as faith, hope, and love (see Psalm 45:11).
"Let us kneel before the Lord our Maker": Both in a natural and spiritual sense: Christ is the Maker of us as creatures, of our souls and bodies; we have our natural being from him, and are supported in it by him; and he is the Maker of us as new creatures. We are his workmanship, created in him, and by him; and therefore, he should be worshipped by us (Eph. 2:10).
All of the things we have studied in this lesson should humble us before our maker. We should bow down before Him and worship, and adore Him. He is our Creator, and we are His creation.
Verses 7-11: Christ calls upon his people to hear his voice. You call him Master, or Lord; then be his willing, obedient people. Hear the voice of his doctrine, of his law, and in both, of his Spirit: hear and heed; hear and yield. Christ's voice must be heard today. This day of opportunity will not last always; improve it while it is called today. Hearing the voice of Christ is the same with believing. Hardness of heart is at the bottom of all distrust of the Lord. The sins of others ought to be warnings to us not to tread in their steps. The murmurings of Israel were written for our admonition. God is not subject to such passions as we are; but he is very angry at sin and sinners. That certainly is evil, which deserves such a recompence; and his threatenings are as sure as his promises. Let us be aware of the evils of our hearts, which lead us to wander from the Lord. There is a rest ordained for believers, the rest of everlasting refreshment, begun in this life, and perfected in the life to come. This is the rest which God calls his rest.
Verses 7-10: A hardened heart is the intellectual rigidity, the willful abstinence, and the emotional unresponsiveness that blocks what the Lord wants to say to someone. The word "provocation" is literally "Meribah" and would have reminded the Israelites of two important scenes: when Moses stuck the rock instead of speaking (Exodus chapter 7; Num. chapter 20), and when the Israelites believed the report of the 10 spies and did not trust God (Num. chapter 14). In each instance of sin, people were sentenced to die rather that enter the Promised Land. These verses are quoted in (Hebrews 3:7-11).
Psalm 95:7 "For he [is] our God; and we [are] the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,"
Not only the God whom we worship as the true God, but One who has revealed himself to us as our God. We worship him as God, as entitled to praise and adoration because he is the true God. We worship him also as sustaining the relation of God to us, or because we recognize him as our God, and because he has manifested himself as ours.
"And we are the people of his pasture": Whom he has recognized as his flock; to whom he sustains the relation of shepherd; who feeds and protects us as the shepherd does his flock (see notes at Psalm 79:13; compare Psalm 23:1-3).
"And the sheep of his hand": The flock that is guided and fed by his hand.
"To day if ye will hear his voice": His voice calling you; commanding you; inviting you; encouraging you (see this passage explained in the notes at Heb. 3:7-11). The word "today" here means "the present time;" now. The idea is, that the purpose to obey should not be deferred until tomorrow; should not be put off to the future. The commands of God should be obeyed at once; the purpose should be executed immediately. All God's commands relate to the present. He gives us none for the future; and a true purpose to obey God exists only where there is a willingness to obey "now," "today;" and can exist only then. A purpose to repent at some future time, to give up the world at some future time, to embrace the Gospel at some future time, is "no obedience," for there is no such command addressed to us. A resolution to put off repentance and faith, to defer attention to religion until some future time, is real disobedience, and often the worst form of disobedience, for it is directly in the face of the command of God.
"If ye will hear his voice." That is, if there is a disposition or willingness to obey his voice at all; or, to listen to his commands (see notes at Heb. 3:7).
What a humbling thought to know that our God, our Creator, made the earth as a habitation for man. How can anyone with the facts before them, refuse Him? The only thing that He asks of us is that we would hear and believe. How can we not believe?
Psalm 95:8 "Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:"
"As in the provocation": This is speaking of Meribah. "Meribah" (translated "rebellion"), was the place in the wilderness where the Israelites rebelled against the Lord. Their complaint about lack of water demonstrated their lack of faith in the Lord (Exodus 17:1-7; Num. 20:1-13; Psalm 81:7).
It is hard for me to believe that the children of Israel did not believe after seeing, with their own eyes, the Red Sea part. How could they hear the voice from heaven speaking the 10 commandments, and still not believe? How could they see water flow from a Rock, and still not believe? How could they see Manna fall from the sky, and still not believe? How can we live in the earth and see all the beauty around us that God has provided, and still not believe? How could we neglect so great a salvation?
Psalm 95:9 "When your fathers tempted me, proved me, and saw my work."
"Tempted me": This is a reference to the same event (verse 8), also called "Massah" (translated "testing"), when God brought water out of the rock (Exodus 17:7; compare Deut. 6:16; 9:22; 33:8). The writer to the Hebrews applies the principle of this event to his readers, suggesting that their inclination to doubt the Lord and return to Judaism was parallel with their fathers' inclination to doubt the Lord and go back to Egypt.
If you follow the movement of Israel across the wilderness, you will see that over and over, they fell away from God. They murmured against the very God that saved them. He forgave them over and over. As we said before, there were so many miracles done in their behalf, that they became almost commonplace. It is like Jesus. He did so many miracles, that if they were all written down, there would not have been enough books in the world to contain them. How could they not believe?
Psalm 95:10 "Forty years long was I grieved with [this] generation, and said, It [is] a people that do err in their heart, and they have not known my ways:"
"Err in their heart": Their wanderings in the desert were the outworking of straying hearts.
For forty years they walked through the desert, and their shoes did not wear out. No wonder God was grieved with them. I wonder at people today who see the miracle of the earth just hanging out in space with nothing to hold it up, and they do not recognize the God that did this. Why are we so blind that we do not see? The problem with this people and the people then also, was that they had a hard heart. They had hardened themselves against God. God wants your heart. He loved them then, and He loves us now. He just wants us to love Him back. To the carnal mind, God's ways are beyond finding out. The only way to understand God's ways, is with your heart.
Psalm 95:11 "Unto whom I sware in my wrath that they should not enter into my rest."
"My rest": The "rest" was originally the Promised Land (i.e., Canaan), where the people came at the end of Israel's 40 year journey in the wilderness. It was analogously applied in the book of Hebrews to salvation by grace (Heb. 3:7 - 4:10; compare Heb. 2:3).
God let them wander in the wilderness 40 years, until that evil generation perished. It is such a shame that we cannot learn from them. God's wrath is building up against those who do not know Him now. There is very little time left to hang on the fence. The believers in Christ will be saved from the wrath to come. Make a decision today to love God in your heart and be saved.
Psalm 95 Questions
Psalm 96: Psalms 96 and 99 are linked together with the expression "the Lord reigneth", except for Psalm 98 which has "the Lord, the King" (verse 6). As such, they conclude the body of the divine kingdom psalms (see also 47, 93), which speak of Messiah's reign over all the earth. The use of a similar expression, "Thy God reigneth" (in Isa. 52:7), shows that the time of fulfillment for this prophecy is when Isaiah's "Servant of the Lord" is exalted. This can take place only during the reign of Christ on the earth. This particular psalm, apart from the description of the King in verses 4-6, is composed of three calls: two calls for universal submission to the lord's kingship (verses 1-3, 7-10), and one call to creation to praise the Lord (verses 11-13).
Verses 1-13: The substance of this psalm, and portions of Psalms 97, 98, 100 are found (in 1 Chron. Chapter 16), which was used by David's direction in the dedication of the tabernacle on Mt. Zion. The psalm has importance beyond that historical occasion, however, because it anticipates kingdom praise for the Lord from all the nations of the world (verses 3, 4, 7, 9-13; compare Isa. 2:2-4; Zech. 14:16-19), and even from nature itself. It also expresses the intense joy that will saturate the earth when the Messiah is ruling from Jerusalem (compare Isa. 25:9; 40:9-10).
Verses 1-9: When Christ finished his work on earth, and was received into his glory in heaven, the church began to sing a new song unto him, and to bless his name. His apostles and evangelists showed forth his salvation among the heathen, his wonders among all people. All the earth is here summoned to worship the Lord. We must worship him in the beauty of holiness, as God in Christ, reconciling the world unto himself. Glorious things are said of him, both as motives to praise and matter of praise.
Psalm 96:1 "O sing unto the LORD a new song: sing unto the LORD, all the earth."
"A new song": This new song was intended for the future inauguration of the millennial rule of the Lord over the earth (compare Psalms 144:9; 149:1; Rev. 5:9; 14:3).
This new song that we are to sing to Jehovah (LORD), is a prayer of thanksgiving and praise in song. This could be the song of all who have been redeemed. Salvation is for all the earth. Every one of every nation of the world could sing this beautiful song of redemption. I believe the new song has to do with grace, and not the law. The time for mourning is over. It is time we sing joyful songs unto the God of our salvation.
Psalm 96:2 "Sing unto the LORD, bless his name; show forth his salvation from day to day."
"Show forth his salvation": Genuine praise includes a testimony to others of God's plan of redemption.
This is the third mention of the Lord; could this have to do with the three in one from 1 John?
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
We see above, that this is not to be one day and then forgotten. Every day is the day to praise God for our salvation. It is such a little thing for us to praise His name. He has done marvelous things.
Psalm 96:3 "Declare his glory among the heathen, his wonders among all people."
"His glory ... heathen" The glory of the Lord is more than just His majestic splendor. It includes all of the reasons for admiring and praising Him, such as His acts of creation (compare Psalm 19:2) and redemption (verse 2).
"All people" (see note on Psalm 67:3).
God's greatness will one day be declared in all nations, and the gospel will be known "among all people". This is a reiteration of the promise made to Abraham (Gen. 12:1-3), and a call to world missions (Matt. 28:18-20).
We are instructed to go into all the world and preach the gospel (good news), to every creature. In our time, this is more possible than it has ever been with satellite television. One of the very best ways of sharing this with other people, is to get a Bible into their hands, and show them how to study the Word. I believe these Bible studies to be a very good way of spreading the gospel. The Bible speaks for itself. The miracle of creation, and all the later miracles as well, are in God's Word.
Psalm 96:4 "For the LORD [is] great, and greatly to be praised: he [is] to be feared above all gods."
In the perfections of his nature; in the works of his hands, of creation, providence, and redemption; and in the several offices he bears and executes.
"And greatly to be praised": Because of his greatness and glory (see note on Psalm 48:1).
"He is to be feared above all gods": The angels by whom he is worshipped; civil magistrates, among whom he presides, and judges. And all the fictitious deities of the Gentiles, who are not to be named with him, and to whom no fear, reverence, and worship, are due.
God is not just God of a handful of people, but of all mankind. Over and over and over in the Bible God discredited the false gods around Him, and showed that He is the One true God. We find even now, there are false doctrines on every hand. We are to try the spirits, and see whether they be of God, or not.
1 John 4:1-3 "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:" "And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that [spirit] of antichrist, whereof ye have heard that it should come; and even now already is it in the world."
The fear of God is the beginning of wisdom.
Psalm 96:5 "For all the gods of the nations [are] idols: but the LORD made the heavens."
Or are "nothings", nonentities; such as have not, and never had, any being. At least many of them are but in the fancies of men; and all of them such as have no divinity in them. An idol is nothing in the world (1 Cor. 8:4).
"But the Lord made the heavens": And all the hosts of them, the sun, moon, and stars; these are the curious workmanship of his fingers, and which declare his glory, and show him to be truly and properly God, who is to be feared and worshipped (see Heb. 1:10).
The translation of idols, is "nothings". When gods are not capitalized, it is speaking of false gods. People of the day that the Bible was written, carved gods out of wood and stone, and they were really nothing. Elijah proved to the prophets of Baal, and God proved to the Pharaoh that these false gods had no power at all. The LORD (Jehovah), made the heavens.
John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God." "All things were made by him; and without him was not any thing made that was made."
Psalm 96:6 "Honor and majesty [are] before him: strength and beauty [are] in his sanctuary."
He being set down at the right hand of the throne of the Majesty in the heavens, and having honor and majesty laid upon him. Being arrayed in robes of majesty, crowned with glory and honor, sitting on the same throne of glory with his Father, and having a scepter of righteousness in his hand, and all the forms and ensigns of royalty and majesty about him. Rays of light and glory darting from him; as well as those glorious and bright forms before him. The holy angels continually praising him.
"Strength and beauty are in his sanctuary": The Targum is, "the house of his sanctuary," the temple; the Gospel church, of which the temple or sanctuary was a figure. The strength of Christ is seen here, in the conversion of sinners by his Gospel, which is the rod of his strength. The power of God unto salvation, when it comes not in word only; and by which he also strengthens his people to the more vigorous exercise of grace and discharge of duty. Here they go from strength to strength. The "beauty" of Christ is seen here. The King is held in the galleries of Gospel ordinances, and is beheld in his beauty. His people appear here in the beauties of holiness, and as a perfection of beauty, through the righteousness of Christ upon them. And as they observe the order of the Gospel, and do all things decently, and with a good decorum. Here Christ reigns, girded with "strength". Here he rules as the Lord God omnipotent, having all power in heaven, and in earth, and doing according to his will in both. And from hence he shows himself strong on the behalf of his people. He, who is beauty itself, fairer than the children of men, dwells; and where those beauteous forms of light and glory, the holy angels, are. And here the spirits of just men made perfect, who are without spot or wrinkle, or any such thing, have their abode (1 Chron. 16:27).
Even the tabernacles here on the earth had much beauty and majesty connected to them, but it is beyond our wildest dream how beautiful heaven is.
1 Corinthians 2:9 "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."
Think of the beauty of a place where even the streets are paved with gold! The gate is one giant pearl. The walls have precious stones. I could go on and on. The majesty of it all is the throne of God. This is the Holy of Holies that the tabernacle in the wilderness was a miniature of. Jesus opened the way for you and me to this magnificent throne of God. All majesty and power are His. He is supreme ruler of the universe. All must bow to Him.
Verses 7-9: "Kindreds" is literally "tribes". The psalmist invited Gentiles to submit to God and become His worshipers. The goal of God's redemptive mission has always been to make obedient worshipers of all the nations of the earth (97:1).
Psalm 96:7 "Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength."
Or families. The Targum is, "give unto the Lord a song, ye families of the people". By whom are meant not the tribes and families of the people of Israel, but the Gentiles, the nations of the world, who were to be blessed in the seed of Abraham, the family of Egypt, and others (see Amos 3:2; Zech. 14:17). Even such as were chosen of them, taken out from among them for a people to his name. Who were redeemed out of every kindred, tongue, people, and nation; and were taken, one of a city, and two of a family, and brought to Zion.
"Give unto the Lord glory and strength": (see note on Psalm 29:1).
This verse is for all of mankind, kindreds of the people. Everything we are is His. We are His creation. He is our Creator. What can we give Him, but ourselves? We can praise, and worship Him with the voice that He placed within us. We should never cease praising and glorifying His name.
Psalm 96:8 "Give unto the LORD the glory [due unto] his name: bring an offering, and come into his courts."
"An offering": According to the psalmists and prophets, offerings and sacrifices will be presented to the Lord in the millennial kingdom (compare Psalm 45:12; Ezek. Chapters 40-46).
The only offering that we can give Him is the sacrifice of our praise.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
Psalm 96:9 "O worship the LORD in the beauty of holiness: fear before him, all the earth."
"Beauty of holiness": That is, "worship the Lord because of the splendor of His holiness" (compare Psalms 29:2; 99, 110:3; also 1 Chron. 16:29; see note on 2 Chron. 20:21).
God does not regard material things of this earth as beauty. Beauty to Him, is in the life of holiness that we are attempting to live. Moral and spiritual beauty from within is what moves Him. Praise God! When He looks at us, He sees the garment of righteousness that His precious Son has clothed us in. This garment, white as snow has been made white by washing it in His blood.
Verses 10-13: We are to hope and pray for that time, when Christ shall reign in righteousness over all nations. He shall rule in the hearts of men, by the power of truth, and the Spirit of righteousness. His coming draws nigh; this King, this Judge standeth before the door, but he is not yet come. The Lord will accept the praises of all who seek to promote the kingdom of Christ. The sea can but roar, and how the trees of the wood can show that they rejoice we know not; but He that searches the heart knows what is the mind of the Spirit, and understands the words, the broken language of the weakest. Christ will come to judge the earth, to execute just vengeance on his enemies, and to fulfil his largest promises to his people. What then are we? Would that day be welcome to us? If this be not our case, let us now begin to prepare to meet our God, by seeking the pardon of our sins, and the renewal of our souls to holiness.
Psalm 96:10 "Say among the heathen [that] the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously."
"Shall be established": Instead of the continuance of international chaos in human history, the world will be settled and efficiently managed by the Messiah in the millennial kingdom (compare Psalm 2; Micah 4:1-5).
"Judge the people righteously": Not only will the Lord establish international peace and stability in the future messianic kingdom, but He will also rule the world with impeccable justice (compare verse 13, Isa. 11:1-5).
There is a chorus, taken from the Bible that I love to sing. It says, Our God Reigns. Reigneth, means to continually reigns. The reign of the Lord Jesus Christ as King of kings and Lord of lords will bring perfect peace to the earth. He is the righteous Judge that each of us stands before.
Verses 11-12: This is what even inanimate creation awaits (compare Rom. 8:19-22).
Psalm 96:11 "Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fullness thereof."
Let all worlds be full of joy, as they are all interested in the fact here stated. The universe is one. It has been made by the same hand; it is under the control of the same mind; it is governed by the same laws. The God who reigns on earth reigns in heaven; and what affects one part of the universe affects all. Hence, in all the manifestation of the character of God, whether made in heaven or in the earth, it is proper to call on all the universe to partake in the general joy.
"Let the sea roar": In praise to God. It is not uncommon in the Scriptures to call on inanimate things to praise God (compare Psalm 148:7-9). The same thing is common in all poetry.
"And the fullness thereof": Its abundance. That which fills it. All that it contains. That is, Let all that dwell in the seas praise God. His reign is an occasion for universal gladness. All in the inanimate world; all among the irrational tribes of being; all in the air, in the waters, or on the earth, have occasion for praise. And would render praise if they could appreciate the wisdom and goodness evinced in their creation. Though unconscious, the lower creatures seem to celebrate his praise; but man only can give an intelligent utterance to thanksgiving.
We know that the angels in heaven rejoice over one sinner who is saved. At the fullness of times when all the problems are over, even all of heaven and all the natural elements will rejoice together.
Psalm 96:12 "Let the field be joyful, and all that [is] therein: then shall all the trees of the wood rejoice"
Not the field of the world, but of the church, separated from others by distinguishing grace. The peculiar property of Christ, cultivated and manured by his Spirit and grace, and abounding with the fruits and flowers thereof. Of a wilderness becoming a fruitful field, and for that reason should rejoice, even with joy and singing (Isa. 35:1).
"Then shall all the trees of the wood rejoice": The sons of God, so called (SOS 2:3). Who, though like such, in their nature state, barren and unfruitful, yet, being engrafted into Christ, become trees of righteousness. And so have reason to rejoice at their root in Christ, their stability by him, and fruitfulness through him. Jarchi interprets this of all the governors of the people (see Ezek. 17:24). All this, indeed, as represented as speaking, may be understood of inanimate creatures; the heavens, earth, and sea, fields, woods, and trees, rejoicing, if they could, and in their way, at such great and wonderful appearances in the Gentile world (see Isa. 44:23). Aben Ezra interprets all this of the heavens giving dew, the earth its increase, and the field its fruit; all which is rejoicing.
There will be no more destruction of the earth, or the grass burning up, or the trees being burned up. As I said, even all the elements of nature will rejoice because the King of peace will reign and there will be a sabbath of rest for all the land and trees, as well as for the people.
Psalm 96:13 "Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth."
"For he cometh": The rule of the Lord described in this psalm is not the present universal kingdom (Psalm 93), but one which will be established when Christ returns to earth.
I personally believe that the coming of the Lord is very near. The desire of every true Christian should be for the Lord to come quickly. We are promised a great peace for all the people when the Lord returns. He will rule with a rod of iron. There will be no problems during His reign, because Satan will be locked up for a thousand years. He will judge with truth, because He is the Truth. He will judge righteously, because He is the righteous Judge. Those who believe in the Lord will be judged righteous, because we have taken on His righteousness. The sad thing here is that He is also, just and will judge those who refused His salvation with justice. Un-repented sin brings death.
Psalm 96 Questions
Psalm 97: This enthronement psalm reveals the Lord's kingship (verses 1-6), and enunciates its effect on both the wicked (verse 7), and righteous (verses 8-12).
Verses 1-12: The psalmist, though recognizing the Lord's universal rule at the present (verse 9), anticipates a new coming of the Lord to judge the earth. The imagery of the Lord's presence may, in fact, be the basis of some New Testament passages' descriptions of the second coming (compare Matt. 24; Rev. chapter 19). Special emphasis is also placed on the Lord's totally righteous judgments on the world in His kingdom, as well as His obliteration of false religions.
Verses 1-7: Though many have been made happy in Christ, still there is room. And all have reason to rejoice in Christ's government. There is a depth in his counsels, which we must not pretend to fathom; but still righteousness and judgment are the habitation of his throne. Christ's government, though it might be matter of joy to all, will yet be a matter of terror to some. But it is their own fault that it is so. The most resolute and daring opposition will be baffled at the presence of the Lord. And the Lord Jesus will before long come, and put an end to idol worship of every kind.
Psalm 97:1 "The LORD reigneth; let the earth rejoice; let the multitude of isles be glad [thereof]."
"The Lord reigneth" is the watchword of this psalm (47:8; 93:1; 96:10; 99:1; 146:10). It is the foundation of God's kingdom and will be the fulfillment of the millennial kingdom. His saints draw comfort from these words.
"Multitude of Isles": Refers to all the continents, as well as islands of the world (compare Isa. 42:10; Dan. 2:34-35, 44; Zech. 14:9).
Jesus has come and set up His kingdom, and all the earth should rejoice and be glad. Jesus brings perfect peace to the nations of the earth. All power has been given to Him in heaven and earth. That at the name of Jesus, every knee will bow and every tongue confess. The Christians will rejoice with great joy. The only ones who will not be happy with this, will be the ones who have totally rejected Him. This is when there will be peace throughout all the land.
"Isles be glad", just means all the nations everywhere, even though they are across the sea.
Psalm 97:2 "Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne."
"Clouds and darkness": Such a description emphasizes the terrifying effect of the Lord's presence, both in the past (Exodus 19:16-18), and in the future Day of the Lord (Joel 2:2; Zeph. 1:15; Matt. 24:29-30).
Jesus is the Light of the world. Whether this means that He is a Light in a darkened world, or whether it means that a cloud must surround Him, I am not sure. We do know that in this wicked world, there is great darkness surrounding the church on every side. The church has the Light of Jesus. It has always interested me that even Moses, coming from the presence of God, had his head so bright that he must have his head veiled to keep from blinding the people. We know that the Light of Jesus is so much brighter than that. Perhaps, the Light of Jesus must be seen from the cloud to keep us from being totally blinded by His brightness. We also know that in heaven there is no need for the sun and the moon, because Jesus is the Light. Whatever be the case, the brightness of His glory displays His righteousness and His judgement. God dwelleth in thick darkness to conceal Himself from mankind, lest man be consumed.
Psalm 97:3 "A fire goeth before him, and burneth up his enemies round about."
"Burneth up his enemies" The Lord will utterly destroy His enemies in the future Day of the Lord (compare Zech. 14:12).
We know that our God is a consuming fire. We also know that the gospel of Jesus Christ is a fire that burns out the evil and leaves the good. Whether we are to take this literally or not, I cannot say. We also know that the baptism of John was water, and that the baptism of Jesus was of fire of the Holy Ghost. In the spiritual realm, it would not be too far wrong to say, that the words of the Lord Jesus going before Him could burn up all the evil before Him, and leave just the good. Jesus fights with the two-edged sword that proceeds out of His mouth. The Word set on fire of the Holy Ghost could be what is spoken of here. In the individual life, God will purge the floor with fire.
Psalm 97:4 "His lightnings enlightened the world: the earth saw, and trembled."
"His lightnings": This is perhaps a reference to the Lord's awesome and public coming to rule the world (Matt. 24:26-30).
This again, is probably speaking from the spiritual standpoint. We do know that lightnings and thunderings proceed from the throne of God.
Revelation 4:5 "And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God."
Matthew 28:3 "His countenance was like lightning, and his raiment white as snow:"
It is from the light of Jesus, that the gospel has grown around the world. We know that the source of all Light is Jesus. You cannot even look at the sun directly, so you know the sun pales in comparison to the Light of the Son. You can easily see how a look at the source of all Light, would frighten you.
Psalm 97:5 "The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth."
"Hills melted": At the coming of the Lord, the mountains will fade away (compare Isa. 40:3-5; Zech. 14:4, 10).
Again I would say, I do not know whether this is speaking of literal mountains that will melt like wax at the presence of the source of all Light, or whether this is speaking of mountains of problems that will disappear at His presence. We do know that this light is so great that nothing can withstand it. I would tend to believe that this is speaking of problems, that will disappear when the knowledge of God fills the earth.
Psalm 97:6 "The heavens declare his righteousness, and all the people see his glory."
His justice in punishing his enemies. The lightning and the thunder in the heavens, the tokens of his wrath, and instruments of it. His wrath itself, which is revealed from heaven (Rom. 1:18). Or the inhabitants of heaven, as Aben Ezra. The angels of heaven; so the Targum. "The angels on high (or of heaven, as in the king's Bible), declare his righteousness" (see Rev. 16:5). It is true of the ministers of the Gospel, who are Christ's angels or messengers. Men of heavenly gifts and grace, whose work it is to declare the justifying righteousness of Christ. Which is revealed in the Gospel from faith to faith, and which is therefore called the word of righteousness, and the ministration of it (Rom. 1:17).
"And all the people see his glory": The glory of his justice in the destruction of his enemies. The glory of his power and grace in the salvation of his chosen. The glory of God in the face of Christ. The glory of Christ himself, as the only begotten of the Father. The glory of his person, office, grace, and righteousness, in the glass of the Gospel. The glory and honor he is now crowned with in heaven. And all the people, even all the chosen, redeemed, and called people, shall behold his glory to all eternity. It seems chiefly to respect the revelation of his glory, and his people's view of it at his first coming (see Isa. 60:5).
Man's sin has brought near destruction to the whole earth, and this is possibly speaking of the truth of Almighty God restoring the earth and its people. Even now, before all of this has been revealed, we have nothing to do but look into a clear night sky and see His glory all around us. The order of the entire universe speaks of His great righteousness and wisdom.
Verses 7-12: Those who worship idols are "confounded", while the worshipers of the Lord are made "glad". With this contrast in mind, the conclusion follows that Israel has a distinct duty to God. Those who rejoice at the coming of the King must even now "love the Lord, hate evil, preserveth", and "give thanks" (Prov. 8:13).
Psalm 97:7 "Confounded be all they that serve graven images, that boast themselves of idols: worship him, all [ye] gods."
"All ye gods": No false gods or religions will be allowed in the messianic kingdom (compare Zech. 13:2-3).
The gods of this earth are nothings. They too, must bow down and worship the Creator of this whole universe. When the Lord reveals Himself to all the people, there will be many who will be terribly embarrassed that they worshiped the false gods of this earth.
Verses 8-12: The faithful servants of God may well rejoice and be glad, because he is glorified; and whatever tends to his honor, is his people's pleasure. Care is taken for their safety. But something more is meant than their lives. The Lord will preserve the souls of his saints from sin, from apostasy, and despair, under their greatest trials. He will deliver them out of the hands of the wicked one, and preserve them safe to his heavenly kingdom. And those that rejoice in Christ Jesus, and in his exaltation, have fountains of joy prepared for them. Those that sow in tears, shall reap in joy. Gladness is sure to the upright in heart; the joy of the hypocrite is but for a moment. Sinners tremble, but saints rejoice at God's holiness. As he hates sin, yet freely loves the person of the repentant sinner who believes in Christ, he will make a final separation between the person he loves and the sin he hates, and sanctify his people wholly, body, soul, and spirit.
Psalm 97:8 "Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LORD."
"Zion" (see note on Psalm 87:2).
"Because of thy judgements": A major reason for joy and well-being in the messianic kingdom will be the perfectly righteous judgments of Christ on the peoples of the world (compare verses 1-3; also Psalm 48:11; Isa. 11:1-5; Zech. 8:3).
The literal Zion will greatly rejoice, because He will dwell in Jerusalem. The spiritual Zion, the church will rejoice, because we will reign with Him as His subordinates. Daughters of Judah, probably mean each individual believer.
Psalm 97:9 "For thou, LORD, [art] high above all the earth: thou art exalted far above all gods."
Above all the inhabitants of the earth, as the Targum. He is highly exalted above every name, men of the greatest name that is named in the world. He is made higher than the heavens, and the inhabitants of it; and has all power in heaven and earth as Mediator. And as a divine Person, he is the Most high God, as the word "Elion", here used, signifies. And all this lays a foundation for joy and gladness in the saints. Even the dignity of Christ's person, and the exaltation of him in the human nature.
"Thou art exalted far above all gods": Not only the fictitious deities of the Gentiles, or the greatest potentates upon earth. Being made higher than the kings of the earth, who are called gods; but also than the angels in heaven. He is set down at the right hand of God, where they are not, and never were nor shall be. Angels, authorities, and powers, being subject to him (Heb. 1:13).
This will be so evident when the reign of Jesus begins upon the earth. Just the fact of Jesus appearing in the eastern sky, will be evidence enough of who He is. This is not just a local thing. He is not just a ruler in Israel, but in all the earth. We have discussed before that idols and false gods are nothings. The Creator of everything and everyone, will rule over His creation.
Psalm 97:10 "Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked."
"Preserveth the souls of his saints": Here the doctrine of eternal security is stated. Gratitude for such grace should motivate believers to holiness.
This is for all who truly love the Lord. The Scripture above is saying the same thing. Whatever denomination you are, you are acceptable to God, if you love the Lord. The believer (saints), belong to Him. We have been purchased by His precious blood. He protects His own. He delivered us from the curse of sin, and He will deliver us from our enemies. We believers hate evil, because we know evil separates a man from God. God will totally destroy evil. We hate evil, because our Leader hates evil.
Psalm 97:11 "Light is sown for the righteous, and gladness for the upright in heart."
"Light is sown": This is a poetic way of describing the ultimate triumph of righteousness and the righteous (compare Isa. 58:8, 10; 60:19-20; Mal. 4:2).
The righteous love the light, because they have nothing to hide. My prayer is that the Light of Jesus will light my path that He has chosen for me to walk. I can stay in the path easier, if I can easily see where the path is. Gladness fills our very being, when we are satisfied that we are doing the will of God. This is not just for one believer, but for all who love His appearing. There will be joy unspeakable, when we are in the presence of our blessed Lord.
Psalm 97:12 "Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness."
In the word of the Lord, as the Targum. In Christ, the essential Word, in his person, the greatness, glory, and fullness of it. In his righteousness, and in salvation by him, and that always (see Phil. 4:4).
"And give thanks at the remembrance of his holiness": Of his essential holiness, as a divine Person, in which he is glorious, and which appears in all that he has done. And of the holiness of his nature and life, as man and Mediator, which are imputed to his people for their justification. And at the remembrance of that holiness which they have from him, and are made partakers of in sanctification. And at the remembrance of that perfect holiness which they shall have with him in heaven to all eternity. Holiness may also signify his faithfulness in the discharge of his work and office as Mediator, and in the fulfilment of his promises to his people (see note on Psalm 30:4).
Be ye holy for I am holy, is a very interesting statement of God to man. We are not holy, and really never will be. Those of us who are saved, are righteous. We have taken on the righteousness of Christ. Notice in the last part of the verse above, it is His holiness. He set the perfect standard which imperfect man cannot do. Praise God! There is a standard of excellence. We know we can trust Him completely, because He is holy and can not lie. There would be no good news of the gospel, if we could not depend on every word to be true. He is holy and will set up His reign of holiness on this earth, bringing perfect peace with it. Won't it be wonderful to have no fear at all, because the holiness of God will reign? The word holy means separate and apart. He is not part of the universe; He is the Creator. God is not part of the creation. It is His property. He can restore it, or destroy it whichever He chooses.
Psalm 97 Questions
A Psalm.
Psalm 98: The coming reign of the Lord on the earth is here celebrated as an event of great joy. Therefore, three groups are called upon to rejoice: God's people (verses 1-3), the whole earth (verses 4-6), and all of nature (verses 7-9).
Verses 1-9: Like the surrounding psalms, this psalm proclaims the excitement and joy of the whole earth because of the rule of the Lord in the kingdom. This psalm is given over entirely to praise, with only a brief mention of the wicked.
Verses 1-3: A song of praise for redeeming love is a new song, a mystery hidden from ages and generations. Converts sing a new song, very different from what they had sung. If the grace of God put a new heart into our breasts, it will put a new song into our mouths. Let this new song be sung to the praise of God, in consideration of the wonders he has wrought. The Redeemer has overcome all difficulties in the way of our redemption, and was not discouraged by the services or sufferings appointed him. Let us praise him for the discoveries made to the world of the work of redemption; his salvation and his righteousness fulfilling the prophecies and promises of the Old Testament. In pursuance of this design, God raised up his Son Jesus to be not only a Light to lighten the Gentiles, but the glory of his people Israel. Surely it behooves us to inquire whether his holy arm hath gotten the victory in our hearts, over the power of Satan, unbelief, and sin. If this be our happy case, we shall exchange all light songs of vanity for songs of joy and thanksgiving; our lives will celebrate the Redeemer's praise.
Psalm 98:1 "O sing unto the LORD a new song; for he hath done marvelous things: his right hand, and his holy arm, hath gotten him the victory."
"A new song" (see note on Palm 96:1).
"Right hand ... holy arm": These are symbols of power.
"The victory": The Lord is often pictured in the Old Testament as a divine warrior (Exodus 15:2-3; Psalms 18; 68:1-8; Isa. 59:15). According to the prophets, Christ will begin His millennial reign following His victory over the nations of the world which will gather against Israel in the end times (compare Zech. 14:1-15; Rev. 19:11-21).
Jesus is the Right Hand of God. He is also, the Holy Arm. This Psalm is possibly, a praise of the One who set up His kingdom with such awe in the last Psalm. Now we are looking at the personage of the Holy One who is the LORD. We know that Jesus won the victory over Satan on the cross at Calvary. Sin was defeated on the cross, and death was defeated when Jesus rose from the grave. The victory of both were actually won on the cross. When Jesus said, it is finished, all of His work was done. The rising from the grave just gave a visual example that death could not hold Him or His followers. There is much to sing for. This setting up of His kingdom means joy unspeakable for His followers. We really should be singing and joyful now because the victory is already won. All of the great and wonderful preparations He has made for His followers, speak of His marvelous workings.
Psalm 98:2 "The LORD hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen."
Which was appointed him, he undertook, came to perform, and has caused to happen. This, though wrought out, is unknown to men, especially to the Gentile world, who had no prophecy, promise, or revelation of the Messiah, and salvation by him. But now this is made known in the everlasting Gospel, called therefore the Gospel of salvation, and by the ministers of it. And, besides this, the spirit of wisdom and revelation in the knowledge of Christ, and his salvation, is given to some. Whereby they come to know their need of it, the suitableness of it to their case, the necessity of going to Christ for it, and their special and particular interest in it. And such have a new song put into their mouths, and are under great obligation to sing it.
"His righteousness hath he openly showed in the sight of the Heathen": Either the faithfulness of God in fulfilling his promises, particularly in raising up the Savior Jesus. Or the goodness of God to his people, and the strictness of his justice on their surety. Goodness towards them, and severity on him, when he spared them and not him. Turned his hand of grace and mercy on them, when he awoke the sword of justice against him. Or rather his own righteousness, by which he fulfilled the law in the room and stead of his people. And which being brought in is revealed in the gospel, from faith to faith; and that "openly", not in dark shadows, types, and figures. But it is to be seen with open face in the clear glass of the Gospel. And is held up and forth in the ministration of it unto the Gentiles, whom God justifies through faith in it, as well as the believing Jews (see Rom. 3:30; see notes on Palms 57:9; 67:3; 82:8).
When Jesus came and opened the way for the Gentiles to be saved along with the Jews, it was a new day. Salvation is a free gift from God to man. Man (of his own efforts), could never have been saved. God saw the frailty of man and made a way for us to be saved. The salvation through belief in Jesus Christ was offered to all (whosoever will). The righteousness of Christ that we take upon our being, is also a free gift. We give Jesus our sin upon His body, and He gives us His righteousness to be clothed in. Praise God! What a wonderful trade.
Psalm 98:3 "He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God."
"His mercy and his truth" (see notes on Psalms 85:7 and 89:5).
"Salvation": These words are a metaphor for the Lord's establishment of His righteous kingdom on earth (compare Isa. 46:13; 51:5-8).
Not just Israel, but every nation of the world, can partake of the salvation that Jesus offered us.
Revelation 5:9 "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;"
Jesus came first to the house of Israel. He preached, healed the sick, gave sight to the blind, delivered them from evil spirits, and even gave His flesh on the cross for them.
Romans 11:25 "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in."
God is not finished, He will remove the scales from their eyes, and they will believe. Some from all nations will be saved, even Israel.
Verses 4-9: Let all the children of men rejoice in the setting up the kingdom of Christ, for all may benefit by it. The different orders of rational creatures in the universe, seem to be described in figurative language in the reign of the great Messiah. The kingdom of Christ will be a blessing to the whole creation. We expect his second coming to begin his glorious reign. Then shall heaven and earth rejoice, and the joy of the redeemed shall be full. But sin and its dreadful effects will not be utterly done away, till the Lord come to judge the world in righteousness. Seeing then that we look for such things, let us give diligence that we may be found of him in peace, without spot, and blameless.
Psalm 98:4 "Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise."
"Make a joyful noise": A great cheer, greeting and welcoming a king (compare Zech. 9:9; Matt. 21:4-9).
"Loud noise": The idea is that of an eruption of praise which could not be contained (compare Isa. 14:7; 44:23; 55:12).
We must not sing half-hearted praises to our God. We should sing with everything within us. Great honor and praise must go to the Lord of all the earth, when He takes over to reign. We get excited about other things, why not get the most excited with the One who purchased your eternal life for you? It would not even be out of line to shout a little with your rejoicing. What a glad day that will be, when we see Jesus. I get excited now just talking about it. It seems to me that mankind better expresses himself in song than any other way. Music sets the pace for what is in your heart.
Verses 5-6: Harp ... trumpets ... cornet": Instruments normally used in temple worship (compare 1 Chron. 16:5-6; 2 Chron. 5:12-13; 29:25-30; Ezra 3:10-13).
Psalm 98:5 "Sing unto the LORD with the harp; with the harp, and the voice of a psalm."
Playing upon that at the same time. Here and in the following verse is an allusion to Old Testament worship, and the manner of performing that. Not that this should be done in New Testament times, only New Testament worship is expressed in Old Testament language, which is no unusual thing. Hence in Gospel times, and Gospel churches, the saints, especially when singing the new song of redeeming grace, are said to have harps in their hands, expressive only of their spiritual melody in their hearts (Rev. 5:8).
"With the harp, and the voice of the psalm": With the harp alone first, as Aben Ezra and Kimchi interpret it, and then with the harp, and together with the words of a psalm, sung in a psalm tune. Gospel churches are to sing psalms, hymns, and spiritual songs (Eph. 5:19).
Some believe that musical instruments should not be used to worship God, but I believe that is what musical instruments were made for.
Psalm 98:6 "With trumpets and sound of cornet make a joyful noise before the LORD, the King."
The Septuagint, Vulgate Latin, and Ethiopic versions, render it with ductile trumpets, such as were made of silver. As the two trumpets for the calling of the assembly (Num. 10:2). To which the allusion seems to be here, called "asosra" by Josephus according to the Hebrew language which he says were in length a little less than a cubit, but the pipe narrow, somewhat thicker than a flute, having a sufficient breadth at the mouth to blow with, ending after the manner of a bell. The cornet was a trumpet or pipe, made of horn, from whence it has its name. Such were those, made of rams' horns, the priests blew with when they encompassed Jericho (Joshua 6:4).
"Make a joyful noise before the Lord, the King": Or rather "before the King, the Lord". Before the King, who is Jehovah, who is the King of kings, and Lord of lords. Let this shout be made before him, in his presence, and on account of his kingly office, and because of some eminent appearance of his kingdom and glory (see Rev. 19:6).
We should proclaim joy throughout the land on the trumpet, and the coronet. There should be mighty playing of the trumpet to proclaim our Lord King. There should be such power in our praise and worship with song and instrument that it would be heard in heaven itself.
Verses 7-8: The psalmist personifies aspects of nature to emphasize that the whole earth rejoices at the coming of the righteous King and Judge. In Canaanite religion, "the sea" was a dark deity, portrayed here as very much under God's control and glad at His coming (Isa. 42:10).
Psalm 98:7 "Let the sea roar, and the fullness thereof; the world, and they that dwell therein."
See the notes at (Psalm 96:11), where the same phrase occurs. The call on the inanimate things of nature to rejoice is grounded on man's sympathy with nature, which makes him desire, and half believe, that nature may sympathize with him. The world, and they that dwell therein (compare Psalm 24:1).
"The world, and they that dwell therein": The habitable world, the land in distinction from the sea. Let there be universal praise on the water and the land.
The sea many times, means the masses of people. I believe even the physical sea will rejoice. The waters had been turning to wormwood, and I believe the sea will be restored to freshness at this time. Why would it not rejoice with all the world. Let everything that hath breath, praise the Lord of all. This will not be just mankind but all of God's creation will rejoice.
Psalm 98:8 "Let the floods clap [their] hands: let the hills be joyful together"
"Floods clap their hands": Different parts of nature are pictured as rejoicing in this universal scene of joy (compare Isa. 35:1-2; Rom. 8:19-21).
God has promised never to destroy the whole world with a flood again. We know that even the rocks would have shouted out praises, if David had not danced and praised God before the Ark of the Covenant. Why could not a mountain praise God, as well? There will be no more battles where the blood runs in the mountains. There is peace on all the earth. The King of Peace reigns.
Psalm 98:9 "Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity."
"He cometh" (see note on Psalm 96:13).
"With righteousness shall he judge the world, and the people with equity": Both at his first and second coming, and during the intermediate time. The only difference is, that (in Psalm 96:13), it is said that he shall judge the people "with his truth". Here "with equity", or "righteousness"; in the most upright manner, according to the strictest rules of justice and judgment (see Isa. 11:3).
All of this rejoicing has been before the Lord of all the earth. The angels proclaimed His coming to the shepherds in the field when He came as a baby in a manger. Now this is to announce His coming as King, so trumpets must blow and voices must praise, and knees must bow to the King of all the earth. There will be no unequal judgement from Him. His judgement will be righteous. There will be no special favors to the rich and those in high office. All will be judged with the same set of rules. His judgement is true and fair and forgiving. The believers in Christ who stand before Him will be judged by the righteousness they are clothed with. Those who refused Him as their Savior will be judged by the law of God. Our cry should be Hallelujah to our King.
Psalm 98 Questions
Psalm 99: The final psalm of the divine kingdom is composed of three stanzas, each followed by a call to worship (verses 3, 5, 9). The first stanza describes the King's greatness (verses 1-2); the second, His justice (verse 4); and the third, His forgiveness (verses 6-8).
Verses 1-9: The theme of this psalm is summed up in its last phrase: "for the LORD our God is holy" (verse 9). The psalmist encourages praise to the king for His holiness (verses 3, 5, 9), which is the utter separateness of God's being from all other creatures and things, as well as His moral separateness from sin. The psalmist also exults in the truth that such a holy God has had an intimate saving relationship with Israel throughout her history (verses 6-9).
Verses 1-5: God governs the world by his providence, governs the church by his grace, and both by his Son. The inhabitants of the earth have cause to tremble, but the Redeemer still waits to be gracious. Let all who hear, take warning, and seek his mercy. The more we humble ourselves before God, the more we exalt him; and let us be thus reverent, for he is holy.
Psalm 99:1 "The LORD reigneth; let the people tremble: he sitteth [between] the cherubims; let the earth be moved."
The King Messiah, he is made and declared Lord and Christ; he has reigned, does reign, and ever will (see Psalm 93:1).
"Let the people tremble": With awe of his majesty, and reverence of his word and ordinances. Rejoicing before him with trembling, as his own people and subjects do (Psalm 2:11). And so it agrees with (Psalm 97:1), or it may be understood of the people that are enemies to Christ, who would not have him to reign, though he shall whether they will or not. And who will sooner or later tremble for fear of him, and his righteous judgment. Jarchi refers this to the war of Gog and Magog. The Septuagint, Vulgate Latin, and Arabic versions, render it, "let the people be angry"; or it may be rendered, "they are angry"; or "therefore they are angry". Because he reigns; so the people, both Jews and Gentiles, were angry and raged, when his kingdom was first visibly set up among them (Psalm 2:1). And so, the nations will when he takes to himself his great power, and reigns (Rev. 11:18).
"He sitteth between the cherubim": "Upon" or "above", as the Septuagint, Vulgate Latin, and all the Oriental versions. Alluding to the seat of the Shekinah, or divine Majesty, in the holy of holies. And respects either the exalted glory of Christ among the angels, and above them at the right hand of God, where they are subject to him, stand about him, ready to do his will. Or rather his presence with his ministers of the word, who are the instruments of spreading his Gospel, and enlarging his kingdom and interest in the world (see notes on Psalm 80:1; compare Psalm 18:6-19; Ezek. 10:1).
"Let the earth be moved": Not that itself out of its place, but the inhabitants of it. And these either with a sense of sin and duty, and become subject to Christ their King. Or with wrath and indignation at him, or through fear of him, as before. Kimchi says, at the fall of Gog and Magog; it may be particularly understood of the land of Judea, and of the commotion in it. Especially in Jerusalem, when the tidings were brought of the birth of the King Messiah (Matt. 2:1). Or of the shaking and moving both of the civil and ecclesiastical state of the nation, and of the ruin of it (see Heb. 12:26).
The subject of this Psalm is the holiness of the reign of the Lord. The people have always trembled at the presence of the Lord. We know the fear that gripped their hearts, when God spoke to them from the mountain, when He spoke the 10 commandments. They asked Moses to speak to God for them, because of their great fear of God. Saints tremble in thanksgiving to God. The worldly are struck with sheer terror at what they are facing in the judgement. In the tabernacle in the wilderness, the presence of God was over the mercy seat, between the cherubims. There is a very similar situation in heaven. The cherubims cry Holy, Holy, Holy before the Lord day and night. All of God's creation is moved by His Holy Presence.
Psalm 99:2 "The LORD [is] great in Zion; and he [is] high above all the people."
Where the temple stood, and into which Christ came as the proprietor of it, and gave it a greater glory by his presence than the first temple had. Here he preached his doctrines and wrought many of his miracles. Here he poured forth the Spirit on his apostles; and from here went forth his Gospel into all the world: or in Zion, that is, in his church, and among his people. Here he grants his gracious presence, and bestows the blessings of his goodness; and shows himself to be great and glorious in his person, offices, and operations (see Psalm 98:1).
"And he is high above all people": As God, he is the Creator of them all. In whom they live, move, and have their being, and so must be above them all. As Mediator, he is the Savior of his own people, and exalted to be so unto them. As King, he is higher than the kings of the earth, and therefore must be above all the rest of the inhabitants of it. He is higher than the heavens, and the angels there, and therefore he must be higher than the earth, and they that dwell in it. He is highly exalted above every name that is named in this world, or in that to come.
The temple was the favorite place of the Jewish people to go and commune with the Holy God. Now the place that most Christians go to commune with Holy God, is the church. Among those who believe, there is no greater. He is our all in all. He is not only our Savior and Lord, but He is our leader as well. The greatest thoughts we could have of Him are not really high enough. He should be High and lifted up.
Psalm 99:3 "Let them praise thy great and terrible name; [for] it [is] holy."
All people, especially the Lord's people. Those that dwell in Zion, where his name is great, in high esteem, venerable, and valued. As his name Jesus, or Savior, is amiable and lovely to his saints. And his name, the Lion of the tribe of Judah, is terrible to his enemies.
"For it is holy": His name is holy, as well as reverend and great. His nature is holy, both divine and human. Holy in all his ways and works; and is holiness to his people, and therefore worthy of praise. Holiness is the ground and foundation of his praise from the seraphim (Isa. 6:3).
All should praise Him, from the least to the greatest. He is the Maker of us all. He is the quickening Spirit, which brought us everlasting life.
Acts 4:12 "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
The believers know it to be great, above all other names. We must also rejoice in the terribleness of that name to those who reject Him. We have said all through these lessons, that there are blessings abundant for those who love Him and keep His commandments. There are also, punishments beyond our comprehension for those who rebel against the love of God. Those who utterly refuse Him will be judged guilty of sin, and be thrown into the lake of fire.
Psalm 99:4 "The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob."
"King's strength also loveth judgment": "Strength of the King" may be a kind of epithet for God; or (combining this phrase with verse 3), the psalmist may be saying that a holy name is the strength of a just king.
"Equity": That is, fairness (compare Isa. 11:1-5).
We may slip by the judges on this earth, but the righteous Judge, we cannot lie to. He knows even our thoughts. He really wants to save us all. That is why He has waited so long to bring judgement to the earth. He wants to save us, but He will not force His will upon us. If we insist on refusing to follow Him, then we will be judged by the law and found guilty of sin. The same One who came as Savior, is the righteous Judge of all the earth.
Psalm 99:5 "Exalt ye the LORD our God, and worship at his footstool; [for] he [is] holy."
"His footstool": In general, this is a metaphor for the temple in Jerusalem (compare Isa. 60:13; Lam. 2:1); but more specifically, for the Ark of the Covenant (1 Chron. 28:2). Footstools were included with the thrones of the kings of Israel (2 Chron. 9:18).
Every king in ancient times had a "footstool" as a symbol of His position of authority. God's footstool is the earth (Isa. 66:1); Matt. 5:35) and more specifically Zion, known as Israel (132:7; Isa. 60:13). He is the King above all kings, and all the earth is under His authority.
He will not force anyone to worship Him. Those of us who have chosen to worship Him, should lift Him up to the very highest. We should fall at His feet in humble adoration of Him. He is our very Life. God's holiness is the standard of holiness. There is no other who deserves the cry Holy, Holy, Holy, Lord God Almighty.
Verses 6-9: The happiness of Israel is made out by referring to the most useful governors of that people. They in everything made God's word and law their rule, knowing that they could not else expect that their prayers should be answered. They all wonderfully prevailed with God in prayer; miracles were wrought at their request. They pleaded for the people, and obtained answers of peace. Our Prophet and High Priest, of infinitely greater dignity than Moses, Aaron, or Samuel, has received and declared to us the will of the Father. Let us not only exalt the Lord with our lips, but give him the throne in our heart; and while we worship him upon his mercy-seat, let us never forget that he is holy.
Psalm 99:6 "Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them."
"Moses ... Aaron ... Samuel": Using three of the nation's famous heroes for examples, the psalmist demonstrates that a holy God has had an enduring, intimate and saving relationship with Israel.
It was said of Moses, that he was the humblest man living. Moses acted as God's connection with the Israelites. Moses led this rebellious house out of Egypt to the Promised Land. Aaron was the first High Priest of these people. God spoke to the people through the High Priest. Samuel was a great judge of the people. All three of these men of God came into the very presence of God and represented the people to God. Their pleas to God were for the people. God spoke to the people through these men. These men begged the God of all this earth to stay His hand of judgement over and over, and God answered their prayer.
Psalm 99:7 "He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance [that] he gave them."
"Cloudy pillar": This was a medium of divine direction (compare Exodus 13:21-22; 33:9-10; Num. 12:5; Deut. 31:15).
"Testimonies ... ordinance": Terms in Psalms for God's Word (see psalm 119).
They were in the presence of God, but never really saw His face. The cloud was to protect them from the awesomeness of God. No one could actually see the face of God and live. The Israelites, as we said, were a rebellious house and did not obey God, but these 3 men of God kept God's law. Over and over, it is said of Moses that he did everything according to what he was shown.
Psalm 99:8 "Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions."
The reference here is to God as "our" God. That is, the language used by those who now worship him is designed to give encouragement in approaching his throne. The God that "we" worship is the same that "they" worshipped. And as he answered them, we may feel assured that he will answer us.
"Thou wast a God that forgavest them": They were not perfect; they were sinners. They often offended thee, and yet thou didst answer them, and show them mercy.
"Though thou tookest vengeance": Though thou didst manifest thy displeasure at their misconduct; though thou in thy judgments didst show that thou wast displeased with them. Nevertheless, thou didst answer them. Sinners as they were, and often as thou didst show thy displeasure at their conduct, yet thou didst hear their prayers and bless them.
"Of their inventions": The Hebrew word denotes work, deed, doing, conduct. It means here what they did, their sins. There is no allusion to any special art or "cunning" in what they did, as if they had "invented" or found out some new form of sin.
The inventions above just mean their sins. They imagined them in their heart, and then they carried them out. God forgave the people over and over. They murmured and God forgave. Sometimes just before He forgave them, they felt His punishment. He always came back and forgave them, after the prayers of Moses.
Psalm 99:9 "Exalt the LORD our God, and worship at his holy hill; for the LORD our God [is] holy."
"His holy hill': This is the hill in Jerusalem where the temple was (compare Psalm 15:1; 24:3), and where it will be located in the future messianic kingdom (compare Isa. 24:23).
The refrain of this psalm, "for it is holy" (99:3), is expanded and given warmth here: "the LORD our God is holy". His majesty is undiminished, but the word our reveals intimacy. As undeserving as humanity is, God is not ashamed to be called "ours".
Great is the Lord, and greatly to be praised. Worship Father, Son and Holy Ghost. LORD above is Jehovah. His holy hill in the physical, is in Jerusalem. His holy hill in the spiritual, is wherever His followers are. The tabernacle of God is with men. Not only is it with men, but within as well. Possibly what is intended by his holy hill for the believers, is the house of worship where we go to fellowship with God. Never stop worshipping Him, for He is HOLY.
Psalm 99 Questions
A Psalm of praise.
Psalm 100: The word "praise" in the superscription is actually the word "thanksgiving" or, more specifically, thank-offering (Lev. 7:12), that one presented when God had especially answered a prayer or given a great deliverance. The psalm contains a command to serve (verses 1-3), and a command to praise (verse 4-5). Each section is in turn divided into three calls and three causes. These are three calls to serve, "Make a joyful noise" (verse 1), "serve the Lord" (verse 2), and "come before" (verse 2); and three causes for serving, "the Lord is God, he hath made us, we are his people" (verse 3). Likewise, there are three calls to praise, "enter his gates, be thankful, bless his name (verse 4), followed by three causes for praise, "the Lord is good, his mercy is everlasting, his truth endureth" (verse 5).
Verses 1-5: This well-known psalm, emphasizing the universal nature of God's kingship, is a benediction to the series of psalms which are occupied with the Lord's kingdom rule (Psalms 93, 95 to 100). Most of it is a call to praise and thanksgiving, while verses 3 and 5 fix the reasons for that worship.
An exhortation to praise God, and rejoice in him. This song of praise should be considered as a prophecy, and even used as a prayer, for the coming of that time when all people shall know that the Lord he is God, and shall become his worshippers, and the sheep of his pasture. Great encouragement is given us, in worshipping God, to do it cheerfully. If, when we strayed like wandering sheep, he has brought us again to his fold, we have indeed abundant cause to bless his name. The matter of praise, and the motives to it, are very important. Know ye what God is in himself, and what he is to you. Know it; consider and apply it, then you will be more close and constant, more inward and serious, in his worship. The covenant of grace set down in the Scriptures of the Old and New Testament, with so many rich promises, to strengthen the faith of every weak believer, makes the matter of God's praise and of his people's joys so sure. That how sad so ever our spirits may be when we look to ourselves, yet we shall have reason to praise the Lord when we look to his goodness and mercy. And to what he has said in his word for our comfort.
This psalm teaches how and why to worship God. Some believe that this psalm was the conclusion of six psalms used in worship when approaching the temple, and therefore sung when at last the congregation entered the temple proper. At times, it also accompanied the thank offering. Worshipers would recite, sing, or chant this psalm as part of their praise.
Psalm 100:1 "Make a joyful noise unto the LORD, all ye lands."
Worship was characterized by the exuberance of their praise to God, a "joyful noise". Worship should never be passive (see note on Psalm 66:1).
This Psalm is a call to praise. This call is to all the nations. God hears the praise of the Negroid, the Caucasian, and the Oriental with the same regularity. We are all His children, and He hears our praise. We are told in the Scriptures, that He actually inhabits the praises of all His people.
Psalms 22:3 "But thou [art] holy, [O thou] that inhabitest the praises of Israel."
Israel is all of the children of God, Jew and Gentile.
Psalm 100:2 "Serve the LORD with gladness: come before his presence with singing."
Not with a slavish fear, under a spirit of bondage, as the Jews under the legal dispensation. Not in the oldness of the letter, but in the newness of the Spirit. With spiritual joy and freedom of soul, as under the spirit of adoption. Readily, willingly, cheerfully; without sinister and selfish ends and views. Taking delight in his person, and pleasure in his service; rejoicing in him, without having any confidence in the flesh.
"Come before his presence with singing": To the throne of his grace with thankfulness for mercies received, as well as to implore others. And into his house, and at his ordinances, beginning public worship with singing psalms, hymns, and spiritual songs (see Psalm 95:2).
If we do not truly enjoy serving God, we are not right with God. It should be a joyful thing to go to church and fellowship with God. One of the things that I believe has turned the world off to Christianity, is that we do not show them the joy in worshipping. We should even enter the church singing praises to our God. If we truly are the bride of Christ, should we not sing the praises of the Groom?
Psalm 100:3 "Know ye that the LORD he [is] God: [it is] he [that] hath made us, and not we ourselves; [we are] his people, and the sheep of his pasture."
"Know": In the sense of experiencing and being completely assured of the truth.
"The LORD he is God": A confession that Israel's covenant God, Jehovah, is the only true God.
"Made us": Though God's actual creation of every human being is understood here, this phrase seems to refer to God's making and blessing Israel as a nation (compare Deut. 32:6, 15; Psalm 95:6; Isa. 29:22-23; 44:2).
"His people ... his pasture": The shepherd image is often ascribed to the king of Israel, as well as to the Lord (compare Psalm. 78:70-72; Isa. 44:28; Jer. 10:21; Zech. 10:3; 11:4-17; also Psalms 23:1; 28:9; 74:1; 77:20; 78:52-53; 80:1; 95:7). The figure suggests intimate care (compare Luke 15:3-6). According to the New Testament, the Lord is also the Shepherd of saints in the church age (John 10:16).
There should never be a question in our mind to who God is, or why we worship Him. We are His creation and owe our very existence to Him. Read the 23rd Psalm again, and see the glorious provision the great Shepherd has made for His sheep.
Psalm 100:4 "Enter into his gates with thanksgiving, [and] into his courts with praise: be thankful unto him, [and] bless his name."
The same with the gates of Zion, loved by the Lord more than all the dwellings of Jacob. The gates and courts were those of the temple. The gates of Jerusalem, within which the feet of the saints stand with pleasure. The gates of Wisdom, or Christ, where his followers watch and wait. The gates into his house, the church, and the public ordinances of it, to be entered into with thankfulness for all mercies, temporal and spiritual; for the Gospel, and Gospel opportunities and ordinances.
"And into his courts with praise": With the sacrifice of praise as in (Psalm 96:8). Of these courts (see Psalm 65:4).
"Be thankful unto him": For all blessings of grace in him and by him; for all things, and at all times.
"And bless his name": By ascribing honor, blessing, and glory to him, saying, "blessed be his glorious name for ever" (Psalm 72:19).
The Jewish people did enter the gates on their way to the temple and entered His courts with praise on their lips. This goes much further than that to the believers now. We should never go to church grouchy and finding fault with everyone and everything. Have a joyful heart ready to worship Him who saved us. Show your thanks by the sacrifice of praise flowing from your lips, coming from a thankful heart.
Psalm 100:5 "For the LORD [is] good; his mercy [is] everlasting; and his truth [endureth] to all generations."
"The LORD is good": God is the source and perfect example of goodness.
"His mercy" (see note on Psalm 85:7).
"His truth": God's faithfulness in the sense of keeping His promises.
The word "mercy" is inevitably associated with redemption in Christ. Sinners are saved by His mercy. The phrase "His truth endureth to all generations" pictures the generations being born and dying, one following after another, while the faithfulness of God remains constant. True biblical praise focuses on who God is. What He does is the result of who He is, but His worshipers often never get past what He does.
The Bible is just as current today as it was 2 thousand years ago. The Bible, like God's truth, is for every generation that lives upon the earth. His Truth shall never stop. Jesus provided salvation to all generations in His one sacrifice of Himself upon the cross. He is good. He will always be good. There is none good, but God. Praise God from whom all blessings flow. Praise Him all creatures here below. Praise Father, Son and Holy Ghost.
Psalm 100 Questions
A Psalm of David.
Psalm 101: This psalm describes the perfect king. It expresses David's own aims but, at the same time, is a picture of Christ, his descendant, who will in fact fulfill this ideal picture. The ideal king sings to the Lord (verse 1), keeps his personal life pure (verses 2-4), and administers social justice (verses 5-8).
Verses 1-8: This Davidic psalm expresses the righteous commitments of the mediatorial king (David), to his eternal king (the Lord), in regard to:
(1) His own personal life and;
(2) The lives of those who inhabit the kingdom.
Possible, this psalm was used later at the coronations of future kings over Israel. Ultimately, only King Jesus would perfectly fulfill these holy resolutions (compare 9:6-7; 11:1-5).
Verses 1-8: In this psalm, we have David declaring how he intended to regulate his household, and to govern his kingdom, that he might stop wickedness, and encourage godliness. It is also applicable to private families, and is the householder's psalm. It teaches all that have any power, whether more or less, to use it so as to be a terror to evil-doers, and a praise to them that do well. The chosen subject of the psalm is God's mercy and judgment. The Lord's providences concerning his people are commonly mixed; mercy and judgment. God has set the one over against the other, both to do good, like showers and sunshine. When, in his providence, he exercises us with the mixture of mercy and judgment, we must make suitable acknowledgments to him for both. Family mercies and family afflictions are both calls to family religion. Those who are in public stations are not thereby excused from care in governing their families; they are the more concerned to set a good example of ruling their own houses well. Whenever a man has a house of his own, let him seek to have God to dwell with him; and those may expect his presence, who walk with a perfect heart, in a perfect way. David resolves to practice no evil himself. He further resolves not to keep bad servants, nor to employ those about him that are wicked. He will not admit them into his family, lest they spread the infection of sin. A froward heart, one that delights to be cross and perverse, is not fit for society, the bond of which is Christian love. Nor will he countenance slanderers, those who take pleasure in wounding their neighbor's reputation. Also, God resists the proud, and false, deceitful people, who scruple not to tell lies, or commit frauds. Let everyone be zealous and diligent to reform his own heart and ways, and to do this early; ever mindful of that future, most awful morning, when the King of righteousness shall cut off all wicked doers from the heavenly Jerusalem.
Psalm 101:1 "I will sing of mercy and judgment: unto thee, O LORD, will I sing."
Either of mercy and justice, exercised by him towards his people, which he resolved to do, and did (2 Sam. 8:15). Which are two very principal points in government, are the glory of a reign, the support of the throne, and the happiness of a people (Prov. 20:28). Or rather of the mercy of God to himself, in delivering him from his enemies, and raising him to the throne. And of the judgment of God in maintaining his cause, and avenging him on those that hated him. Every good man has reason to sing of the "mercy" of God. Not only of his providential mercy, but of his special mercy, prepared in council and covenant for him, displayed in regeneration, in the pardon of sin, and in his everlasting salvation. Or of "grace" and goodness, as the word signifies. Of the grace and goodness of God laid up in Christ, shown forth through him, and to which the whole of salvation is owing.
Singing of this shows a sense of it, thankfulness for it, and a cheerful disposition of soul, in a view of interest in it. And he may also sing of "judgment": of righteous punishment inflicted upon his enemies, and the enemies of God, and Christ, and true religion. Not as taking delight in the misery of fellow creatures, but as rejoicing in the glory of divine justice displayed therein, and in a deliverance from them. As Israel did at the Red sea; and as the church will, when Babylon is destroyed. Moreover, a good man may sing of mercy and judgment together, with respect to himself. There being, in the course of his life, a mixture of prosperity and adversity, of merciful and afflictive dispensations, which work together for his good.
And he has reason to be thankful for the one as for the other, as Job was (Job 1:21). Judgment sometimes signifies chastisement (Jer. 10:24). It may be understood of Christ, who sung of the mercy of God, as shown in the mission of him into the world to save men, and which was glorified in their redemption by him. And of the justice of God exercised on him, as their surety, on whom judgment came unto condemnation for their sins. And when the sword of justice was awaked against him, the hand of mercy was turned on the little ones (Zech. 13:7).
"Unto thee, O Lord, will I sing": On the above subjects.
We see a Psalm now from David as he takes the office of king. David is aware that he is king, because God anointed him to be king and not from his own worthiness. In the last few Psalms that David wrote, he was praying for God's help, and then praising Him for the help that came. God is not only a God of love, but a God of judgement as well. David is aware that the blessings from God come when we let God be Lord of all. To stay in the blessings, David, the same as believers today, must stay in the will of God. The songs that David sings are for the ears of God. Jesus taught, that to pray in secret just for God's ears, brought great pleasure to God. We will find that praise given in private just to God, brings Him much pleasure as well. David could easily have been alone singing to God here.
Psalm 101:2 "I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart."
"Perfect way": As the king goes, so go his followers (compare verse 6).
"When wilt thou come unto me"? This is not an eschatological expectation, but rather a personal expression of David's need for God's immanent involvement in his earthly kingship.
"My house": The king first starts with his own personal life (compare verse 7), and then looks beyond to his kingdom (compare verses 5, 8).
This is a determination on David's part to walk uprightly before God. David says here, God I will walk uprightly, when no one knows about it but You and me. I will not walk uprightly, so that men can look and say David is walking uprightly. But because I want to do God's will in my everyday life. David is asking God to come and fellowship with him in his home. I am sure David wants to confer with the Lord before he makes the weightier decisions while he is king. We know that David's heart wanted to please God in all things. We do also know that David sinned, because he answered the call of his flesh. David never stopped desiring to do God's will in his heart though. I love the promise David made to God, that he would walk uprightly before God in his home. So many people in our day, are pretty nice people when they are out in public, but live terrible lives at home with their families. We should not be two people. We should be the same in public and at home. Our Christianity is not real, unless it is active at home as well as in public.
Verses 3-4: Similar to the "blessed man" (in Psalm. 1:1).
Psalm 101:3 "I will set no wicked thing before mine eyes: I hate the work of them that turn aside; [it] shall not cleave to me."
Either the eyes of the body, which are the inlets of lust and are easily caught with objects that inflame the heart, and should be turned aside from beholding vanity. Or the eyes of the mind; so the Targum, "I will not propose to my heart;" or, as Kimchi, "in my thought". That is, I will not set up an evil thing in my imagination, to dwell upon in my thoughts, and take delight and pleasure in meditating upon it. Or set it before me, to imitate as a pattern, to work by, and copy after. Christ did not so; he set the Lord always before him (Psalm 16:8). Not anything of Belial or Satan, as the phrase here may be rendered. No, he always bid Satan, or anything of his, be gone, and get behind him (Matt. 4:10). "Mine eyes": The king desires to look at nothing but that which is righteous (compare verse 6).
"I hate the work of them that turn aside": From God, and from His law. From the paths of religion, truth, and virtue. And from the Gospel, and a profession of it; such are not fit for the kingdom of God, and in these God and Christ have no pleasure (Heb. 10:38).
"It shall not cleave to me": Neither the wicked thing, or thing of Belial. Nor the work of apostasy; that is, he would have no familiarity nor fellowship with it. Not come near it, nor connive at it, but hate and abhor it. The Jews said, an evil disease, or a thing of Belial, "cleaveth fast unto him" (Psalm 41:8), but they were mistaken.
Do not fellowship with the wicked of this world. Turn those X-rated, R-rated, or P.G. movies off. They plant evil thoughts in your mind. I have heard so many people say, O that won't hurt me, I just want to see what it is all about. Your mind is a computer. Everything you see and hear goes into that computer and is recorded there. You may not realize that it is influencing you to do bad, but it is. This is just what David is saying here. He will not even look at wicked, if by chance it might influence his thinking. The best way to stay out of trouble is not to go where trouble is. Most people take their first drink, because they are trying to be one of the gang they are with. The people and the things we are around, influence us, whether we want them to or not. David should have done what he said he would do here. The first step to sin is to look with your eyes. In this David is saying, I hate sin, I will not get involved in sin. Just as Eve's sin began when she looked at the forbidden fruit with desire in her heart, David's sin began when he looked at Bath-sheba. Sin begins with the eye looking, and the heart desiring the forbidden.
Psalm 101:4 "A froward heart shall depart from me: I will not know a wicked [person]."
A man of a froward heart, that devises froward things in his heart, and speaks it out with his mouth. That which is perverse, and contrary to the law of God and Gospel of Christ, to the light of nature and the word of God. Contrary to the sentiments of all good men, and repugnant to truth and good manners. Such sort of persons are disagreeable companions, and good men would not choose to have anything to do with them. They are hateful to Christ, and shall be bid to depart from him (see Prov. 8:13).
"I will not know a wicked person": So as to be familiar with him, or show him any respect. Have any affection for him, or take any notice of him. Such Christ will not know at the great day (Matt. 7:23). Or "I will not know wickedness", or any wicked work and action, approve of it, love it, delight in it, and do it. The Targum interprets it of the evil concupiscence, corruption of nature, or indwelling sin, which is hated by the believer (Rom. 7:15). And is utterly unknown to Christ. He was not conscious of it; he knew no sin (2 Cor. 5:21). Original or actual; he had no sin in him, nor was any done by him, or, it may be, mention is made of the morning. Because that was the usual time of hearing and judging causes (Jer. 21:12). Or this may have respect to the spiritual reign of Christ, whose coming will be as the morning; when the Heathens shall perish out of his land, when sinners shall be consumed out of the earth, and the wicked shall be no more. And he will destroy them that destroy the earth (Psalm 10:16). The Targum agrees with this, "in the world to come, which is like to the light of the morning, I will destroy all the wicked of the earth:" that I may cut off all wicked doers from the city of the Lord. From the city of Jerusalem, as the Targum and Kimchi interpret it. And it may be understood of the church of God, in the spiritual reign of Christ, into which shall enter no more the uncircumcised and the unclean. And all that offend and do iniquity shall be gathered out of it (Isa. 52:1). Or of the New Jerusalem church state, in the personal reign of Christ, into which no wicked doers will be admitted, but will remain for ever without (Rev. 21:27). "Wicked": The king will not engage in wickedness (compare verse 8).
Again here, David determines not to have evil people in his company. We become like the people we are around. We must be very careful in choosing our friends. David is saying, he will not employ evil people to work for him, or have evil people for his friends. Notice that David begins by cleaning up his own heart. Then he refuses to be associated with any evil people who might influence him to do evil. Children, that is why your parents caution you to choose your friends carefully.
Psalm 101:5 "Whoso privily slandereth his neighbor, him will I cut off: him that hath a high look and a proud heart will not I suffer."
"Slandereth ... high look ... proud heart": Neither character assassination nor pride will be tolerated in the kingdom.
David is trying to pattern his life according to the life of his Lord. Even though a person says something ugly about someone in private, God does not approve of slander, and neither does David. David says, if I hear someone talking this way, I will know the man is evil and get rid of him. David is also following God's choice, when he says that those with a proud heart and a high look will be cut off as well. David is choosing his companions by God's choices. If God does not approve of them, neither will David.
Psalm 101:6 "Mine eyes [shall be] upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me."
To look them out, bring them to court, and promote them to places of honor and trust. Such a one was David himself, and such there were in the land of Israel, though but few, and of which he complains (Psalm 12:1). Christ's eyes are upon faithful persons, on faithful ministers of the word, who preach the Gospel faithfully, administer the ordinances truly, are faithful to the souls of men in watching over them, reproving and exhorting them. His eyes are upon them to keep and preserve them, and to honor and reward them with a crown of life that fadeth not away. And his eyes are also on faithful members of churches, such who truly believe in him, who hold fast the faithful word, and keep close to his worship and ordinances. His eyes are upon them, to show favor to them, to bestow blessings upon them, and to protect and defend them, and preserve them from perishing. "Faithful of the land": Compare to "the wicked of the land" (in verse 8).
"That they may dwell with me": Or, "sit with me"; at his table, or at the council board, or in judgment, and assist him in the affairs of government. So such as are faithful shall dwell with Christ both here and hereafter. They dwell in him and with him by faith, and have communion with him. They dwell in his house below, and shall dwell with him above for evermore.
"He that walketh in a perfect way": In God's way, in the way he has prescribed and directed, to what is perfect. In a way agreeable to his word, in all his commandments and ordinances, in Christ, the way, the truth, and the life. "And in the way of perfect men, as it may be rendered. In the way that such walk; and though he does not walk perfectly, or without sin, yet sincerely and uprightly.
"He shall serve me": Be taken into my service. Be employed by me, as a prime minister, a counsellor, a secretary of state, or in other lesser places under David. But, as it refers to Christ, it signifies that such a one shall be a servant of his, which is no small honor. For, where he is, there shall his servant be (John 12:26). The Targum is, "he shall stand with my servants;" in his house here, and at his right hand hereafter.
David wants people around him who love the Lord as he does. He knows that people who love God have good morals. They will be loyal to David as they have been loyal to their God. David expects no more from his servants than he is willing to be himself. When godly people are in authority, they choose godly people to work with them. You will have a government that is fair and honest when this is the case.
Psalm 101:7 "He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight."
He that worketh deceit shall not dwell within my house. Flatterers, sycophants, tricking and fraudulent persons, who seek to supplant others, and get into their places; these should lose the favor they had, when detected. So hypocritical persons, that have only a form of godliness, a mask of religion, and false teachers that lie in wait to deceive; and antichrist, whose coming was with all deceivableness of unrighteousness; who has seduced men by his miracles, doctrines, and sorceries; these shall have no place, neither in Christ's house below nor above. The Targum is, "he that works deceit shall not dwell in the midst of the house of my sanctuary:"
"He that telleth lies shall not tarry in my sight": Or, "he shall not be established" before mine eyes. He shall not continue in his post and place, in his office and station. He shall soon be dismissed from it. Lying is very abominable to God, very prejudicial to men, and hated by Christ, who is truth itself. All sorts of lies, and liars are so, religious and doctrinal ones. Such who speak lies in hypocrisy, as the emissaries of Rome; all that make an abomination, or a lie, will have no place with Christ in the New Jerusalem (Rev. 21:27). "Deceit ... lies": A premium is put on truth as foundational for a kingdom associated with the God of truth (compare John 14:6).
A truthful man, such as David, cannot tolerate people around him who are not truthful. Some cultures think it to be clever to be deceitful, if it gets them where they are going. A few years ago we worked with an Indian tribe here in the United States. I will not tell which one. Their belief was that it was not evil to steal to help your family, but it was evil to get caught. You see, not everyone goes by the Ten Commandments. Atheist do not have a guilty conscience when they steal or lie, since they do not believe in God. We see David, in the Scripture above, as a godly man. He is saying, if you are working for me and I find out you are committing these sins, I will fire you and run you as far away from his view as possible. He not only removes them from his house, but from seeing them in the distance as well.
Psalm 101:8 "I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD."
"The land ... the city of the LORD": Israel and Jerusalem respectively.
David hints at the grand design of his kingdom by mentioning "the city of the Lord". The psalmist's goal is to reveal the king's loyalty to God. It could well have been used at the king's coronation and at appropriate festivals thereafter.
David is well aware that one rotten apple can ruin the whole barrel. At the very beginning of his reign as king, David will seek out the evil people and prosecute them, and get them away from society. It even appears, that the ones who had not done anything worthy of death, were sent away from the city. In our society today, it would be like deporting them, or locking them away from society. David is determined to have the land that he reigns over, a land of godly people. Jerusalem, was thought of by David as being a holy city, and he would not tolerate evil in the city of God. Even today, it is still thought of as being the holy city of God. To be the king of the land carried tremendous responsibility with it. David wanted his reign to be a godly reign. Many of the politicians today could take a lesson from David here. God is watching to see how they administer the job they have been given.
Psalm 101 Questions
A Prayer of the afflicted, when he is overwhelmed,
and poureth out his complaint before the LORD.
Psalm 102: Though the author of this psalm is anonymous, he speaks for the afflicted of all ages who must rely totally on God for relief. The answer to the psalmist's grief is not, in this case, direct divine intervention to alter his situation; rather, the psalmist's own reflection on the unchanging nature of God in His dealing with men soothes his troubled mind. After his introductory petition (verses 1-2), the psalmist voices his lament (verses 3-11). His relief comes when he begins (verse 12), dramatically with the words "but thou, O LORD", then expounds on the immutability and compassion of the Lord (verses 12-22). Finally, the remaining section heightens the contrast between frail man and unchanging God by bringing both themes together (verses 23-28). These statements about God's unchanging nature can just as easily be applied to the Lord Jesus Christ, the believer's refuge today, as the author of the Book of Hebrews applies them (Heb. 1:10-12).
Verses 1-28: The non-specific superscription is unique to this psalm which highlights the thoughts of one who is afflicted (compare Psalms 22:69; 79; 102; 130; 142), perhaps expressing exilic lament (compare Psalms 42; 43; 74; 79; 137). Like Job, whose troubles were not the result of God's judgment for personal sin, the psalmist cries out in pain. His only relief comes from refocusing on sovereign God and His eternal purposes. Messianic overtones are present (as Hebrews 1:10-12 quotes Psalm 102:25-26).
III. A Prayer for Longer Life (102:23-28).
Verses 1-11: The whole word of God is of use to direct us in prayer; but here, is often elsewhere, the Holy Ghost has put words into our mouths. Here is a prayer put into the hands of the afflicted; let them present it to God. Even good men may be almost overwhelmed with afflictions. It is our duty and interest to pray; and it is comfort to an afflicted spirit to unburden itself, by a humble representation of its griefs. We must say, Blessed be the name of the Lord, who both gives and takes away. The psalmist looked upon himself as a dying man; My days are like a shadow.
Verses 1-2: Frequently the Psalms begin with a cry for God's sovereign intervention when human resources have proved insufficient (e.g. Psalms 77:1; 142:1).
Psalm 102:1 "Hear my prayer, O LORD, and let my cry come unto thee."
The prayer of a poor, destitute, and afflicted one. His own, and not another's. Not what was composed for him, but composed by him. Which came out of his own heart, and out of unfeigned lips, and expressed under a feeling sense of his own wants and troubles. And though dictated and inwrought in his heart by the Spirit of God. Yet, being put up by him in faith and fervency, it is called his own, and which he desires might be heard.
"And let my cry come unto thee": He calls his prayer my cry, because it was uttered in distress, and with great vehemence and importunity. And he prays that it might come unto God, even into his ears, and be regarded by him, and not shut out. Prayer comes correctly to God, when it comes through Christ, and out of his hands, perfumed with the incense of his mediation.
The penman is not certain in this chapter of Psalms. This could have been penned any time when great troubles came upon Jerusalem and its people. It was possibly about the time of the captivity. LORD here, is Jehovah. It is such a shame that most prayers do not occur until there is great affliction. Certainly when we are faced with great trials and tribulations in our life, we then turn to the LORD in sincere prayer to get us out of the problems we are facing at the moment. The penman here is not only praying earnestly, but also begging the LORD to listen and answer this prayer.
Psalm 102:2 "Hide not thy face from me in the day [when] I am in trouble; incline thine ear unto me: in the day [when] I call answer me speedily."
"Thy face ... thine ear": Anthropomorphic language (i.e., a figure of speech that attributes human features to God), which points to God's attention and response respectively.
This is so much like what happened with the Hebrew children on their way to the Promised Land. They would sin, and God would allow terrible suffering to come. Then they would repent and ask God for His help. God would forgive them and restore them, and then they would drift into sin again. This has been the story of man from the foundation of the world. Not only does the penman here want an answer to his prayer, but he wants a speedy answer.
Verses 3-5: "Bones ... heart ... bones": These terms describe the emotional and physical toll of the psalmist's ordeal.
Psalm 102:3 "For my days are consumed like smoke, and my bones are burned as a hearth."
Which suddenly rises up, is easily dissipated, and quickly disappears. So sudden, short, and transient, are the days of man's life (see James 4:14). Or "in smoke", as the Syriac version. His days were spent in great obscurity, in the darkness of affliction, temptation, and desertion. And in so much vexation, trouble, and uneasiness, as if he had lived in smoke all his time. And;
"My bones are burnt as a hearth": On which fire is continually made for the preparation of food, and other uses. Or as a "trivet", or "gridiron": so the Targum: or as a frying pan; so the Arabic version. The meaning is, that, through trouble and grief, his bones, the strongest parts of his body, the props and supports of it, were so weakened and enfeebled, the strength of them so exhausted, that they were as if they had been parched and burnt up, as the hearth by fire (see Prov. 17:22).
He is in such heavy grief, that it seems his days are like a puff of smoke. They are here, and then they are suddenly gone. This bitter grief that he is feeling is making him sick in his body. He says, even his bones are aching from the grief.
Psalm 102:4 "My heart is smitten, and withered like grass; so that I forget to eat my bread."
Like grass in the summer solstice, which being smitten with the heat of the sun, or by some blast of thunder and lightning, is dried up, and withers away. So his heart was smitten with a sense of sin, and of God's wrath and displeasure at him, and with the heat of affliction and trouble. That it failed him, and he could not look up with joy and comfort.
"So that I forget to eat my bread": Sometimes, through grief and trouble, persons refuse to eat bread. As Jonathan and Ahab, which is a voluntary act, and purposely done. But here, in the psalmist, there was such a loss of appetite, through sorrow, that he forgot his stated meals, having no manner of inclination to food. Some understand this of spiritual food, the bread of life, refusing to be comforted with it. So the Targum, "for I forgot the law of my doctrine."
This is speaking of a broken heart that feels as if it has withered and died like the grass does when it is cut. This person has no desire to prolong the agony and desires no food to eat. This is a fast from food, not unto the Lord, but just no desire to eat. Sometimes this happens with grief experienced at the loss of a loved one.
Psalm 102:5 "By reason of the voice of my groaning my bones cleave to my skin."
Under the burden of sin, and pressure of afflictions.
"My bones cleave to my skin": Was quite emaciated, reduced to a skeleton. Became nothing but skin and bone; which sometimes is occasioned, as by outward afflictions, so by soul troubles. Or "to my flesh"; flesh is put for skin (see Job 19:20).
If a person ceases to eat, the fat on the body is burned up and they become very thin. This would be the case here, where the bone is up next to the skin. A common way to say this would be (they are skin and bones).
Psalm 102:6 "I am like a pelican of the wilderness: I am like an owl of the desert."
"Pelican": Possibly a desert owl. The verse describes a desolate situation, extreme loneliness (compare Isa. 34;8-15; Zeph. 2:13-15).
"Owl": Owls were unclean animals (compare Lev. 11:16-18).
A pelican in the wilderness would symbolize the destitute condition of this penman. A pelican feeds off fish in the water, and would be the next thing to dead, if they were living in the wilderness. An owl is a very ominous bird. They are creatures of the night. Their hooting is so mournful that it reminds you of a death call. The owl usually is thought of as dwelling in a desolate place. The psalmist is saying, he feels as if he has been deserted.
Psalm 102:7 "I watch, and am as a sparrow alone upon the house top."
"Sparrow alone": Feeling like a solitary bird, the psalmist expresses his perceived abandonment by both God and man.
It is as if he feels that he is the only one who cares whether there is a homeland at all or not. The lonely sparrow on the housetop is watching and waiting for an opportunity to build a nest. The psalmist is saying, he too is watching and waiting for the opportunity to build a home again in his land.
Psalm 102:8 "Mine enemies reproach me all the day; [and] they that are mad against me are sworn against me."
For his principles and practices, being different from theirs. For his religion, and preciseness in it; for his faith and profession of it, and for his holy walk and conversation. Good men have their enemies, and always had. But then they are such who are also enemies to God and Christ, and true religion. And these, not content to reproach now and then, continually throw out their scoffs and jeers. Which is not grateful, and is here mentioned as an article of complaint. Though the saints should reckon reproach for the sake of Christ and religion greater riches than all the treasures in Egypt.
"And they that are mad against me": As the Jews were against Christ, because of his miracles, doctrine, and success, and therefore sought to take away his life. And as the Apostle Paul before conversion was, even exceeding mad against the saints, and persecuted them to strange cities (Luke 6:11). So were the psalmist's enemies quite outrageous and implacable, being his sworn enemies, as follows.
"Are sworn against me": Laid themselves under a curse, to do him all the mischief they could, and it may be to take away his life. As those who swore they would neither eat nor drink till they had killed Paul (Acts 23:12). Or they swore to lies, false charges and accusations brought against him, like those that Jezebel suborned against Naboth. Or "they swore by me"; as the words may be rendered. They swore by his calamities and distresses, and wished they might be as he was, if they did not do so and so; and took his name for a curse.
Those enemies that have taken away his way of life seems are not content to just have won, they are taunting him asking him, where his God is now? It seems these evil enemies of this man have even sworn to destroy him completely. Again, he has not left his native land, but is waiting for the opportunity to live there. His enemies are telling him day and night, that will never be.
Psalm 102:9 "For I have eaten ashes like bread, and mingled my drink with weeping,"
He sitting in ashes, as Job did, and rolling himself in them in the manner of mourners; and, having no other table than the ground to eat his food upon, he might eat ashes along with it. And by an exchange of the words, the sense may be, that he ate bread like ashes, no more savored and relished it, or was nourished by it, than if he had eaten ashes. The meaning is, that he was fed with the bread of adversity, and water of affliction.
"And mingled my drink with weeping": That is, with tears; as he drank. The tears ran down his cheeks, and mixed with the liquid in his cup. He was fed with the bread of tears, and had them to drink in great measure. These were his meat and his drink, day and night, while enemies reproached him, swore at him, against him, and by him (see Psalm 80:5).
It was a very high form of grief to wear sackcloth and pour ashes upon their head. This is what he has been doing here. In fact, he has done this so much that the ashes have gotten in to the little food he does eat. He has wept so much, that his tears are in the water he drinks.
Verses 10-11: A lengthened shadow": The time of sunset is used to describe the psalmist's desperate sense that his life will end shortly because God has punished him by withdrawing His presence and strength.
Psalm 102:10 "Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down."
because I do not only conflict with men, but with the Almighty God, and with his anger.
"For thou hast lifted me up, and cast me down": As a man lifts up a person or thing as high as he can, that he may cast it down to the ground with greater force. Or he aggravates his present reproach and misery by the consideration of that great honor and happiness to which God had formerly advanced him, as Job did (Job 29-30; and the church, Lam. 1:7).
This does not have to be some king or ruler to pen this. All Hebrews had been God's chosen people, and in a way, had been elevated up above others around them. He may have been cast down of God, but if God did cast him down unless he deserved it. God's wrath is reserved for the children of disobedience.
Ephesians 5:6 "Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience."
Psalm 102:11 "My days [are] like a shadow that declineth; and I am withered like grass."
Or, "that is stretched out", which, though it may appear long, is soon at an end. As it does appear longer when the sun sets, and departs from the earth. He reckons his life not by months and years, but by days. And these he compares to a "shadow", which has no substance in it. His age being as nothing before the Lord, and has much darkness and obscurity in it. His days being days of darkness, affliction, and trouble, and quickly gone, as man's life is. There is no abiding (see 1 Chron. 29:15).
"And I am withered like grass": Which in the morning is flourishing, is cut down at noon, and withered at evening. This is the case of all flesh, however beautiful and goodly it may look. It is weak, frail, and mortal and cannot stand before the force of afflictions, which quickly consume strength and beauty, and much less before the scythe of death (see Psalm 90:5).
This is actually the fate of all men who are not in right standing with God. Everyone, good and bad, begin to die the day they are born. The only important difference in one man over another, is what happens to them after this brief life here on the earth. Those who trust in Jesus as their Savior and Lord, inherit eternal life.
Verses 12-22: We are dying creatures, but God is an everlasting God, the protector of his church; we may be confident that it will not be neglected. When we consider our own vileness, our darkness and deadness, and the manifold defects in our prayers, we have cause to fear that they will not be received in heaven. But we are here assured of the contrary, for we have an Advocate with the Father, and are under grace, not under the law. Redemption is the subject of praise in the Christian church. And that great work is described by the temporal deliverance and restoration of Israel. Look down upon us, Lord Jesus; and bring us into the glorious liberty of thy children, that we may bless and praise thy name.
The psalmist radically shifts his focus from earth to heaven, from his dilemma to God, and basks in the eternal nature of God and the eternal outworking of God's redemptive plan.
Psalm 102:12 "But thou, O LORD, shalt endure for ever; and thy remembrance unto all generations."
This address is made to Christ, as is clear from (Psalm 102:25; compared with Heb. 1:10). Who is a divine Person, endures forever, is from everlasting to everlasting. Unchangeably the same in his love, power, wisdom, faithfulness, etc., and though he died as man, he will die no more. He is alive, and lives for evermore; and because he lives, his people shall live also. And he will come again to take them to himself. And, as Mediator, he is King forever. Always continues, as such, to rule over, protect, and defend his people. And is a Priest forever, and ever lives to make intercession for them. And his blood, righteousness, and sacrifice, have a constant virtue in them, to take away sin, and secure from it. The consideration of the perpetuity of Christ, in his person and offices, was a comfort to the psalmist under his troubles, and in a view of his own declining state. The Targum is, "but thou, O Lord, thy habitation continues for ever in heaven:"
"And thy remembrance to all generations": The remembrance of his name Jehovah, or Jesus, or Immanuel, or any other, is sweet and precious to his saints in all ages. And so the remembrance of his works, of what he has done and suffered, especially the great work of redemption. For the remembrance of which the ordinance of the Lord's supper is appointed to be continued till his second coming. And his Gospel is an everlasting one, which will transmit the memory of him to men in every age, to the end of the world. And though all flesh is as grass, and every man dies, even the ministers of the word, yet that itself lives forever. Aben Ezra reads "thy throne", as agreeing with (Lam. 5:19).
The psalmist here, is going to the source of help. He is saying, even though my time on the earth is very short, You are from everlasting to everlasting. The psalmist is aware that he will soon be forgotten when his life on this earth is done, but God will never be forgotten. Every generation has its opportunity to accept or reject the salvation offered through Jesus Christ our Lord. All know of God, in every generation. Their choice is to believe unto eternal life, or not believe and wind up in hell.
Verses 13-16: Earthly Zion or Jerusalem is in view (compare verses 16, 21-22). Perhaps this points to the time of restoration after the Babylonian Exile (ca. 605 - 536 B.C.).
Psalm 102:13 "Thou shalt arise, [and] have mercy upon Zion: for the time to favor her, yea, the set time, is come."
Exert his power, and display the riches of his grace and mercy. Not by delivering the Jews from the Babylonish captivity, to which some restrain it; but by redeeming his church and people by power and price. Or rather by raising up and restoring them to great glory and prosperity in the latter day.
"For the time to favor her, yea, the set time, is come": Not the seventy years of the captivity made known to the prophet Jeremiah; rather the seventy weeks of Daniel fixed for the Messiah's coming. Or the fullness of time agreed upon, between Christ and his Father, for him to come and redeem his people. But it may best of all design the end of the forty-two months, or the 1260 days, or years, fixed for the treading underfoot the holy city. For the witnesses prophesying in sackcloth, and for the reign of antichrist; which when come will usher in glorious times in favor of Zion, the church of God (Rev. 11:2).
We have spoken of Zion, and all that it means in all of these lessons. Zion, the mountain in Jerusalem, certainly will be totally restored as the holy city of God. Some would say that this very thing has already happened when the Jews got control of Jerusalem again. Looking at the standpoint of the church, we would say that it has not yet been restored to the greatness that it once had. There may still be a falling away, before we get desperate enough to ask God to intervene and restore its greatness. There is a time when even this will happen. I believe the time is very near. Our cry should be for mercy, and not justice.
Psalm 102:14 "For thy servants take pleasure in her stones, and favor the dust thereof."
Meaning not Cyrus and Darius, who gave leave and orders for the rebuilding of the city and temple of Jerusalem, as some. Nor Nehemiah, and Ezra, and others, who took more pleasure in the stones and rubbish of the temple, as it lay in ruins, than in all the stately palaces in Babylon. And who were very desirous of, and took delight in gathering these stones, and putting them together again, as others. But, the ministers of the Gospel, and other Christians, in the latter day, who will take pleasure in the great number of converts that there will then be, who, as lively stones, will be built up a spiritual house. And especially when those stones shall be laid with fair colors, and the headstone shall be brought in with acclamations, crying, Grace, grace unto it (see 1 Peter 2:5).
"And favor the dust thereof": Which sometimes designs multitudes (Num. 23:10). Perhaps here it may denote the meanest of the Lord's people, who will be regarded, and not despised by his servants. But they will show favor to them, do them all the good they can, and wish well to them, and pray for their prosperity. And for the peace of Zion; that God would make it the joy of the whole earth. And when there shall be such a delight in the stones and dust of Zion, and a spirit of grace and supplication poured forth upon the servants of the Lord. To pray for the promised glory and happiness of it. It will be a token for good, and an intimation that the set time to favor her is at hand. Which seems to be the sense of the psalmist: such great reverence and respect have the greatest of the wise men among the Jews for the land of Israel, literally understood. That they kiss the borders, the stones of it, and roll themselves in its dust, having perhaps in mind this passage of Scripture.
Just the wailing wall remains of the old temple in Jerusalem. It is strange, in view of this Scripture that the wall is large stones. The Jewish people, and many Christians from around the world, go to the wall of stones and pray today.
Psalm 102 Questions
Psalm 102:15 "So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory"
Whose name is reverend, and to be feared. Especially the glorious and fearful name "Jehovah". Expressive of the divine existence, of his eternity and immutability. Though the name of the Lord frequently signifies himself, and here particularly the Messiah, the Son of God. In whom the name of the Lord is; the King of saints, whom all men will fear in the latter day. When the set time to favor Zion is come; will stand in awe of him, be careful of offending him, and will serve and worship him. Even the very Heathen, who knew not God, and had no fear of him before their eyes, or in their hearts. The Pagan nations, whose kingdoms will become the kingdoms of our Lord, and of his Christ (see Rev. 11:15).
"And all the kings of the earth thy glory": Which may be supplied thus. Either "all the kings of the earth shall see thy glory", or shall fear thee because of "thy glory". The glory of Christ's person, as the Son of God. The glory of his offices, as Prophet, Priest, and King. Especially the glory of his kingly office, to which that of the kings of the earth is not to be compared. The glory of his works of creation, providence, and redemption. And as it will be held forth in the Gospel, with which the earth will now be full, and so be filled with the glory of the Lord (Psalm 72:19). And will be so remarkable and conspicuous as to be taken notice of by the kings of the earth. Even by all of them, who, when the glory of the Lord shall be risen in Zion, will come to the brightness of it, and look upon it, and admire it, and fear because of it (Isa. 60:1).
Psalm 102:16 "When the LORD shall build up Zion, he shall appear in his glory."
The church of God, fallen down, and in a ruinous condition, as it may be said to be when the doctrines of the Gospel are departed from. The ordinances of it are corrupted and altered, or not attended to. The worship and discipline of the Lord's house are neglected. Great declensions in faith, love, and zeal, among the professors of religion, and but few instances of conversion. And it may be said to be built up again, as it will be in the latter day, when the doctrines of grace will be revived. The ordinances will be administered in their primitive purity; great spirituality, holiness, and brotherly love, among the saints. And large numbers converted and brought into it. And this will be the work of Christ, the great master builder. The materials of this building are the saints, those lively stones which will now be laid with fair colors. The ministers of the word will be the instruments that Christ will make use of in rebuilding his church. It is his Spirit, power, and grace, which will make all effectual; and he will have the glory, as follows. The Targum is, "for the city of Zion is built by the Word of the Lord."
"He shall appear in his glory": Or "shall be seen in his glory", which will be upon his church and people, and on which there will be a defense, so that it shall continue. And this will lie chiefly in the purity of Gospel truths, ordinances, and worship. In the number of converts; in the gifts and graces of the Spirit of God upon them; in their peace, prosperity, unity, and spirituality. And in the presence of Christ with them, who will be seen in all the glory and majesty of his kingly office. He will now reign before his ancients gloriously.
That is, when he will have drawn his church out of the darkness of death. His glorious power, and wisdom, and goodness shall be manifested to all the world
Psalm 102:17 "He will regard the prayer of the destitute, and not despise their prayer."
Of the destitute of human help and support, protection and defense. As the church in the wilderness; of the "poor", as the Syriac and Arabic versions, both in spirit and in purse. Of the "humble", as the Septuagint and Vulgate Latin. The word signifies a low shrub or plant; it is rendered, the heath in the wilderness (Jer. 17:6). And designs the saints in their low and afflicted state, during the reign of antichrist, and while the witnesses prophesy in sackcloth. These are the elect that pray day and night, and give the Lord no rest till he establishes and make Jerusalem a praise in the earth. And the prayers of these are regarded and looked to by the Lord. His eyes are upon and his ears are open to these praying ones. And all the glorious things which shall be done for the church of God will be in consequence of their prayers.
"And not despise their prayer": Not reject it with contempt and abhorrence. More is intended than is expressed: the meaning is, that he will receive it with pleasure, and return an answer to it. The prayer of these poor destitute ones is delightful to him (Prov. 15:8).
Not treat it with contempt; nor pass it by unheard. This is stated as one of the reasons why the nations would be struck with awe. That God, the infinite God, would hear the prayers of those who were so poor, so powerless, so friendless. There is, in fact, nothing more suited to excite wonder than that God does hear the prayer of poor, lost, sinful man.
Psalm 102:18 "This shall be written for the generation to come: and the people which shall be created shall praise the LORD."
This prayer, as the Targum paraphrases it, is a directory to saints in distressed circumstances. Or that which was just now said, that the Lord will regard, and not despise the prayer of the destitute. This shall stand on record, for the encouragement of praying souls in all generations. Or this whole prophecy, concerning the glory of the church in the latter day. This shall be written for the next generation, and so on until it is accomplished, to keep up the faith and expectation of the fulfilment of it. "Written": The psalmist had a sense of the perpetuation of his literary effort.
"And the people which shall be created": Born at the time when all this shall be done. Or who shall become new creatures; be created in Christ Jesus, and made new men.
"Shall praise the Lord": When he shall arise and have mercy on Zion. When he shall favor and rebuild her, in answer to the prayers of his people. Then their prayers will be turned into praise. Then will those voices be heard among them. Hallelujah, salvation, glory, honor, and power unto the Lord our God (Rev. 19:1).
The deliverance of the Church is an excellent benefit, and therefore he compares it to a new creation for in their banishment the body of the Church seemed to have been dead. Which by deliverance was as it were created anew.
Psalm 102:19 "For he has looked down from the height of his sanctuary; from heaven did the LORD behold the earth;"
From heaven, as it is explained in the next clause, which is the Lord's sanctuary, or holy place, where he dwells, even in the height of it. The transcendent omniscience of God is in view. It is both high and holy, as he himself is. Yet he condescends to look down from there on sinful mortals.
"From heaven did the Lord behold the earth": The inhabitants of it, good and bad. It designs the general notice he takes of men and things in a providential way. He beholds the world, that lies in wickedness, and all the wickedness committed in it. And will one day, call to an account, and punish for it. He beholds good men, not only with an eye of providence, to take care of them, protect and defend, but with an eye of love, grace, and mercy. He has a special and distinct knowledge of them, and it may here particularly regard the notice he takes of his people, under antichristian tyranny. He sees all the barbarity and cruelty exercised upon them, and will requite it. Before long, to their adversaries, and free them from it, as follows.
God's true sanctuary is the heaven of heavens wherein he dwells. Earthly sanctuaries are but shadows of this. As God in the days of old had looked down on the affliction of his people in Egypt, so did he now "look down" and "behold" their sufferings in Babylon.
Psalm 102:20 "To hear the groaning of the prisoner; to loose those that are appointed to death;"
Not of a single person only, but of many, who lie in prisons in Popish countries, especially in the Inquisition. Where they lie and groan, in darkness and misery, under dreadful tortures. Their cries and groans the Lord hears; his heart yearns towards them; he looks with pity on them. And, because of the sighing of these poor and needy ones, he will arise in due time, and set them in safety from him that puffs at them. It is true also of such who are prisoners of sin, Satan, and the law. And, when sensible of it, groan under their bondage, and cry to the Lord for help. Who hears them, and directs them, as prisoners of hope, to turn to Christ, their strong hold (Zech. 9:11).
"To loose those that are appointed to death": Delivered to death, as the Targum. Delivered over to the secular power, in order to be put to death. Who are arraigned and condemned as malefactors, and put into the condemned hole, in order for execution. These the Lord will loose, and save them from the death they are appointed to by men. For this is not to be understood of persons appointed by the Lord to death, either corporeal or eternal. From which none can be loosed, so appointed: in the original text the phrase is "children of death"; the same as "children of wrath" (Eph. 2:3). That is, deserving of death, and under the sentence of it; as all men are in Adam. Even the Lord's own people; and who are, in their own apprehension, as dead men, when awakened and convinced of their state by the Spirit of God. These Christ looses from the shackles and fetters of sin. From the bondage of the law, from the tyranny of Satan, and from fears of death. And puts them into the glorious liberty of the children of God.
To release his poor captives out of Babylon, and, which is more, from the chains and fetters of sin and Satan, and from eternal destruction. Who now in their banishment could look for nothing but death.
Psalm 102:21 "To declare the name of the LORD in Zion, and his praise in Jerusalem;"
That is, that the prisoners and persons appointed to death, being loosed, might declare, in the church, what great things the Lord has done for them. And so speak well of his wisdom, power, grace, and goodness, in their deliverance. Profess his name, and confess him before men, and express a value for his name, and show forth the honor of it, and seek his glory.
"And his praise in Jerusalem": The Gospel church state, the same with Zion; when it shall be the praise of the whole earth. Then and there will those, that are delivered from the antichristian yoke, praise the Lord, sing the song of Moses and the Lamb, and glorify God for all that he has done for them.
That his name might be declared in Zion, or that his praise might be set up in Jerusalem again. That is, that his people might be returned there, and his praise be celebrated again in the holy city.
Psalm 102:22 "When the people are gathered together, and the kingdoms, to serve the LORD."
When the people of the Jews shall be gathered together, and seek the Lord their God. And David their King, the Messiah, and appoint them one head, even Christ. And when the Gentiles shall gather together, in great numbers, to the church of God (Hosea 1:11).
"And the kingdoms to serve the LORD": Even the kingdoms of this world, which will become his, and will serve him in righteousness and holiness, freely and cheerfully. With one shoulder and one content. Their kings will fall down before the Lord, and all nations shall serve him (Psalm 72:11). And then will be the time when the prisoners shall be loosed, and the Lord shall be praised in Zion. This will ultimately be fulfilled in Christ's messianic reign over the world (compare psalm 2).
He shows that God's name is never more praised, than when religion flourishes and the church increases. Which is chiefly accomplished under the kingdom of Christ.
Verses 23-28: Bodily distempers soon weaken our strength, then what can we expect but that our months should be cut off in the midst. And what should we do but provide accordingly? We must own God's hand in it; and must reconcile this to his love, for often those that have used their strength well, have it weakened. And those who, as we think, can very ill be spared, have their days shortened. It is very comfortable, in reference to all the changes and dangers of the church, to remember that Jesus Christ is the same yesterday, today, and forever. And in reference to the death of our bodies, and the removal of friends, to remember that God is an everlasting God. Do not let us overlook the assurance this psalm contains of a happy end to all the believer's trials. Though all things are changing, dying, perishing, like a vesture folding up and hastening to decay. Yet Jesus lives, and thus all is secure, for he hath said, Because I live ye shall live also.
Verses 23-24: The psalmist desires to live longer but acknowledges his mortality compared to God's eternality.
The psalmist emphasizes the suffering and discipline often associated with sin. This lament arose out of a situation where the godly, together with the wicked, were exiled from the land.
Psalm 102:23 "He weakened my strength in the way; he shortened my days."
The psalmist here returns to his complaint of his afflictions, weakness, and frailty, which ended (Psalm 102:11). After which some hints are given of the latter day glory, which though he despaired of seeing, by reason of his frailty and mortality. Yet comforts himself with the eternity and immutability of Christ. And that there would be a succession of the church, a seed of true believers, who would see and enjoy it. As for himself, he says that God (for he is that "He", and not the enemy, as some), had "weakened" his "strength in the way". By afflictions, as the word signifies; which weakens the strength and vigor of the mind, and discourages and dispirits it, and enfeebles the body. Many are the afflictions which the people of God meet with in the course of their life, in their way to heaven, which have such an effect upon them. Through many tribulations they pass to enter the kingdom, as the Israelites in their way to Canaan, and Christ to glory.
"He shortened my days": Which he thought he should live, and expected he would. And which, according to the course of nature, and the common term of man's life, he might, in all human appearance, have lived. Otherwise, with respect to the decree of God, which has fixed the bounds of man's days, they cannot be shorter or longer than they are (Job 14:5).
The church lament that they see not the time of Christ, which was promised. But have but few years and short days. He made me grow old prematurely.
Psalm 102:24 "I said, O my God, take me not away in the middle of my days: thy years are throughout all generations."
Which was always reckoned as a judgment, as a token of God's sore displeasure, and as what only befell wicked men (Psalm 55:23). In the Hebrew it is, "cause me not to ascend"; either as smoke, which ascends, and vanishes away; or rather it designs the separation of the soul from the body at death. When it ascends upwards to God that gave it; so Aben Ezra compares it with (Eccl. 12:7). The Targum is, "do not take me out of the world in the midst of my days, bring me to the world to come:"
"Thy years are throughout all generations": Which are not as men's years, of the same measure or number; but are boundless and infinite. The phrase is expressive of the eternity of God, or Christ. Which the psalmist opposes to his own frailty, and which he illustrates in the following verses, by setting it in contrast with the discontinuance and changeableness of the heavens and the earth (see Job 10:5).
"The middle of my days": Literally at the halfway point of life.
Verses 25-27: Eternal God created the heavens and earth, which will one day perish (verse 26). (Hebrews 1:10-12), applies this passage to the Lord Jesus Christ, who is superior to the angels because:
(1) He is eternal, while they had a beginning; and He created, but they were created.
(2) This passage clearly affirms the eternality and deity of Christ.
The unchangeable God will outlast His creation, even into the new creation (compare Mal. 3:6; James 1:17; 2 Peter chapter 3; Rev. chapters 21 and 22).
Psalm 102:25 "Of old have you laid the foundation of the earth: and the heavens are the work of thy hands."
The lower part of the creation, the Lord's footstool, called the earth beneath. This has its foundation. Though what it is cannot be well said, it cannot be searched out. It is sometimes said to be founded upon the waters, and yet so as not to be removed forever (Jer. 31:37). This shows the wisdom of God, as a wise master builder. And the stability of the earth; and is a proof of the deity of Christ, to whom these words belong. This is said to be done "of old", or "at" or "in the beginning", as Jarchi and the Targum. And so in (Heb. 1:10), where they are applied to the Messiah, the Son of God. And this, as it proves the eternity of Christ, who must be in the beginning, and before all things. So it confutes the notion of the eternity of the earth, received by some philosophers. Besides, the words may be rendered, "before", "thou foundest the earth"; and so refers to the preceding, "thy years", etc. were before the earth was. That is, from eternity, and so fully express the eternal existence of Christ.
"And the heavens are the work of thy hands": These are the airy and starry heavens, and the heaven of heavens. Which are creatures, and not to be worshipped. Made by Christ himself, and are expressive of his power, wisdom, and glory.
The eternity of God looks both backward and forward. It is both without beginning and without end. The former is affirmed and illustrated (Psalm 102:24, 26-27). The latter is clearly implied in this verse. Thou was a being before the creation of the world, when there was nothing but eternity, but the earth and heavens had a beginning given them by thy almighty power.
Psalm 102:26 "They shall perish, but thou shall endure: yes, all of them shall wax old like a garment; as a vesture shall thou change them, and they shall be changed:"
Both the heavens and the earth, though so well founded, and so firmly made. They shall be dissolved, melt, and pass away. Not as to the substance, but as to the quality of them.
"But thou shalt endure": As the eternal God, from everlasting to everlasting. And, even as man, he will die no more; and, as Mediator, will ever remain. He will be King forever; his throne is for ever and ever; his kingdom is an everlasting one. He is a priest forever, after the order of Melchizedek. His sacrifice is of an eternal efficacy, and he ever lives to make intercession for his people. He will always continue, as the Prophet, in his church, to teach by his Spirit, word, and ordinances, in the present state. And hereafter will be the light of the New Jerusalem, and of his saints, forever.
"Yea, all of them shall wax old like a garment": Not only the heavens, which are as a curtain and garment about the earth, but the earth itself (Isa. 51:6). Will lose their beauty and glory, and become useless, as to the present form of them.
"As a vesture shall thou change them, and they shall be changed": As to their form, as a garment that is turned or folded up, and laid aside, as to present use. This seems to favor the above sense given, that the earth and heavens will not perish, as to the substance of them. But as to their form, figure, fashion, and scheme. And as to the qualities of them, all noxious ones being purged away by fire, the curse removed, and new heavens and new earth arise out of them.
"The coming destruction of the world that now is, is very frequently declared in Holy Scripture (see Isa. 51:6; 65:17; Matt. 24:35; Mark 13:31; Luke 21:33; 2 Peter 3:7, 10, 12). If heaven and earth perish, much more man will perish. But the Church by reason of God's promise endures forever.
Psalm 102:27 "But you are the same, and thy years shall have no end."
That hast created them, as the Targum adds; or "thou art He", the everlasting I AM, the unchangeable Jehovah. Immutable in his nature and perfections. In His love and affections to His people; in His power to protect and keep them. In His wisdom to guide and direct them; in His righteousness to clothe them, and render them acceptable to God. In His blood to cleanse them, and speak peace and pardon to them; in His fullness to supply them, and in His intercession for them.
"And thy years shall have no end" (see note on Psalm 102:24). Now He that made the heavens and the earth, and will be when they will not be, especially in the present form they are, must be able to rebuild His Zion, and bring on the glory he has promised. And from his eternity and immutability may be concluded the continuance of his church and interest in the world, until all the glorious things spoken of it shall be fulfilled, as follows.
"Truly I say to you, this generation will not pass away until all these things take place. "Heaven and earth will pass away, but My words will not pass away (Matt. 24:34-35).
Psalm 102:28 "The children of your servants shall continue, and their seed shall be established before thee."
The "servants" of the Lord are the apostles of Christ, and ministers of the word, in all successive generations. With whom Christ will be to the end of the world. Their "children" are such whom they have begotten again, through the Gospel, to whom they are spiritual fathers. Regenerated souls are meant; of these there will be a succession in all ages, until latter day glory takes place. These are the church's seed, and her seed's seed, from whom the word of the Lord, the Gospel, will never depart (Isa. 59:21). Or these "shall inhabit", as the word may be rendered, the earth, as the Targum adds. That is, the new heavens, and the new earth, when the old ones are passed away. Here they shall dwell with the Lord, who is the same today, yesterday, and forever.
"And their seed shall be established before thee": The same with the children, the spiritual seed of the church and of faithful minister. These, with the church, in which they are born and brought up, shall be established in Christ. The church will be no more in an unstable and fluctuating state, but will be as a tabernacle, that shall not be taken down. Yea, shall be established upon the top of the mountains, and exalted above the hills (see Isa. 2:2).
The realistic hope of one who perceives that though he is about to die, God's purposes on earth will be accomplished in future generations. In the place of thy gracious presence, either here in thy church, or hereafter in heaven. Seeing you have chosen your Church out of the world, and joined it to you, it cannot but continue forever: for you are everlasting.
Psalm 102 Continued Questions
Thanksgiving for God's mercy
A Psalm of David.
Psalm 103: This hymn is one of the greatest praise psalms in the entire collection. The first section (verses 1-5), finds the psalmist expressing his intention to praise God for all "his benefits" (verse 2). Then with five verbs he enumerates specifically these benefits: "who forgiveth ... who healeth" (verse 3), "who redeemeth ... who crowneth" (verse 4)," who satisfieth" (verse 5). All of these actions speak of spiritual blessings, though physical benefits may be included. The next section (verses 6-19), which speaks of God's character, contains a veritable catalog of the benevolent attributes of God: "merciful, gracious, slow to anger, plenteous in mercy" (verse 8). These are amply illustrated in an attempt to convey their vastness: the greatness of His mercy ("as far as the east is from the west"; verse 12), and the greatness of His compassion ("as a father pitieth his children"; verse 13). Finally, in the conclusion the psalmist returns to the call that he gave himself at the outset, but this time he widens it to include all created beings and works (verses 20-22).
Verses 1-22: (Psalms 103 and 104), appear as an intentional pair designed to promote the blessing exaltation of God. This psalm represents a soliloquy in which David survey's God's goodness and encourages the angels and the works of God's creation to join him in divine praise.
III. A Refrain of Personal Praise (103:22c).
Verses 1-5: By the pardon of sin, that is taken away which kept good things from us, and we are restored to the favor of God, who bestows good things on us. Think of the provocation; it was sin, and yet pardoned: how many the provocations, yet all pardoned! God is still forgiving, as we are still sinning and repenting. The body finds the melancholy consequences of Adam's offence, it is subject to many infirmities, and the soul also. Christ alone forgives all our sins; it is he alone who heals all our infirmities. And the person who finds his sin cured, has a well-grounded assurance that it is forgiven. When God, by the graces and comforts of his Spirit, recovers his people from their decays, and fills them with new life and joy, which is to them an earnest of eternal life and joy, they may then be said to return to the days of their youth (Job 33:25).
Psalm 103:1 "Bless the LORD, O my soul: and all that is within me, [bless] his holy name."
The word "bless," as applied to God, means to praise, implying always a strong affection for him as well as a sense of gratitude. As used with reference to people, the word implies a "wish" that they may be blessed or happy, accompanied often with a prayer that they may be so. Such is the purport of the "blessing" addressed to a congregation of worshippers (compare Num. 6:23-27). The word "soul" here is equivalent to mind or heart. My mental and moral powers, as capable of understanding and appreciating his favors. The soul of man was "made" to praise and bless God; to enjoy his friendship; to delight in his favor; to contemplate his perfections. It can never be employed in a more appropriate or a more elevated act than when engaged in his praise.
"And all that is within me": All my powers and faculties; all that can be employed in his praise: the heart, the will, the affections, the emotions. The idea is, that God is worthy of all the praise and adoration which the entire man can render. No one of his faculties or powers should be exempt from the duty and the privilege of praise.
"Bless the Lord" (compare 103:2, 22; 104:1, 35).
This Psalm of David is a praise Psalm beyond compare. It lightens my heart to the extent that I must stop my writing and take out time to praise the LORD with all that is within me as well. His is not the flesh of mankind praising the Lord, but the inner most being. Even as I type these words of praise, there is an overwhelming presence of the LORD. My heart is singing within at praise of the Lord. David cannot say enough to express what is in his heart here. We have said before that the heart of man is what he is. David's heart is overflowing with praise and adoration of the LORD here. We sing a little chorus of these verses here in our church. It would do all of us overwhelming good to stop and think of all the reasons we have for praising the LORD with everything within us. Of course, LORD here, is Jehovah.
Psalm 103:2 "Bless the LORD, O my soul, and forget not all his benefits:"
"Forget not all his benefits": These earthly gifts from God included:
(1) Forgiveness of sin (verse 3);
(2) Recovery from sickness (verse 3);
(3) Deliverance from death (verse 4);
(4) Abundant lovingkindness and mercy (verse 4); and
(5) Food to sustain life (verse 5).
He has done great things for everyone that ever lived. He breathed the breath of life into each of us, and gave us life. Jesus gave His body on the cross to give us a new everlasting life in Him. One of the most loving and wonderful things He has done, is making the earth and all that it contains for a dwelling place for mankind. If we had a hundred pages to expound on the wonderful things He has done for each of us, it would not be half enough. All that we are, or ever hope to be, is because He loved us enough to provide it for us. The gift of salvation is the greatest thing He has done for us. Because of His great love, we will spend eternity in heaven with Him.
Psalm 103:3 "Who forgiveth all thine iniquities; who healeth all thy diseases;"
God removes the barrier that separates people from Himself by canceling the debt of sin ("all thine iniquities"), so that anyone can enjoy a loving relationship with Him. God's love removes a person's sins as though they never existed (103:12).
"Diseases": This is not a promise, but rather a testimony which should be understood in the light of (Deut. 32:39).
Most any physician in this land would tell you that he or she doctors you, but God heals you. Most of them will also tell you that they really do not understand why certain things help you to get well, they just do. Let's look at an Old Testament promise to forgive sins.
Isaiah 1:18 "Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."
Of course, this Scripture from Isaiah is really prophetic of the forgiveness of sins that Jesus has provided for all who will accept forgiveness. The Lord Jesus took our sin upon His body on the cross. In exchange for our sin, He gave us His righteousness.
Romans 3:23 "For all have sinned, and come short of the glory of God;"
Praise God! He paid the price for us. One of the greatest statements in all the Bible is this next one.
Hebrews 8:12 "For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."
Psalm 103:4 "Who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies;"
That is, who saves it from death when exposed to danger, or when attacked by disease. The word "destruction" or "corruption" here is equivalent to the grave, since it is there that the body returns to corruption (compare the notes at Psalm 16:10).
"Who crowneth thee": The idea here is not merely that God is the source of these blessings, but that there is something of beauty, of dignity, of honor, as in the conferring of a crown or garland on anyone (compare the notes at Psalm 65:11).
"With loving-kindness and tender mercies": Mercy and compassions. God showed mercy to him, evinced compassion, and these were so abundant that they might be said to be the crown or ornament of his life.
We realize that David was the Psalmist here, but he is looking prophetically to the forgiveness provided through Jesus Christ our Lord. David had been physically redeemed so many times from the very destruction that he mentions here. I believe he is really looking for the Redeemer who will come after, who will be the substitute for the sins of all the people.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
David was much like many of the Old Testament prophets who were looking for the Messiah. David was fully aware that it was the Lord who kept him from the jaws of the lion, and it was this same Lord who was with him as he slew Goliath. The mercy of God was with him in all these occasions, but he was looking ahead to the time when the mercy of God would be shown to all men through the shed blood of the Lord Jesus Christ.
Psalm 103:5 "Who satisfieth thy mouth with good [things; so that] thy youth is renewed like the eagle's."
"Youth is renewed like the eagle's": The mysterious way of the long-lived eagle symbolized strength and speed (compare Exodus 19:4; Jer. 48:40), which also characterizes human youth. As a general rule, a person blessed of God will grow weak and slow down less rapidly than otherwise (compare Isa. 40:29-31, which uses the same language).
Possibly what is intended here by "satisfieth thy mouth", is possibly speaking of the spirit of man which will be satisfied through the Lord. This at any rate, is an uplifting of the soul, which makes the receiver of this renewed like an eagle that soars to the highest through the sky. Many who have been truly blessed of God have experienced just this feeling. The Spirit refreshes the soul of mankind and makes them ready to minister.
Verses 6-14: Truly God is good to all: he is in a special manner good to Israel. He has revealed himself and his grace to them. By his ways we may understand his precepts, the ways he requires us to walk in; and his promises and purposes. He always has been full of compassion. How unlike are those to God, who take every occasion to chide, and never know when to cease! What would become of us, if God should deal so with us? The Scripture says a great deal of the mercy of God, and we all have experienced it. The father pities his children that are weak in knowledge, and teaches them; pities them when they are froward, and bears with them; pities them when they are sick, and comforts them; pities them when they are fallen, and helps them to rise; pities them when they have offended, and, upon their submission, forgives them; pities them when wronged, and rights them. Thus, the Lord pities those that fear him. See why he pities. He considers the frailty of our bodies, and the folly of our souls, how little we can do, how little we can bear; in all which his compassion appears.
Verses 6-19: The psalmist rehearses the attributes of God with which He blesses the saints.
Psalm 103:6 "The LORD executeth righteousness and judgment for all that are oppressed."
The major difference between divine love and what often passes for human love is "righteousness". God's love is in accord with His just character and holiness. His love hates what is wrong and embraces what is right.
The Lord, not only in the time of David, but even more so in the time of Jesus, came to help those who were oppressed. Jesus did not come to help those who did not need His help, He came to the lost, the sick, the demon possessed, the hungry, the blind, and in fact, He came to help the outcasts of society. The high and mighty felt as if they did not need Him. He came to those who needed a Savior. This same One who brought salvation for whosoever will, is also the Judge. It is Jesus that we will stand before on judgement day. He blesses, but if we refuse the blessings, He is the One who condemns to hell.
Verses 7-8: "His ways unto Moses": Compare Moses' request (Exodus 33:13), with God's answer (Exodus 34:6-7).
Psalm 103:7 "He made known his ways unto Moses, his acts unto the children of Israel."
This is another ground of praise, that God had "revealed his will." That this had been done in an indubitable manner to Moses; and that these revelations had been recorded by him for the instruction and guidance of his people. The word "ways" here means his laws. His methods of administration; the principles on which he governs mankind, and the conditions on which he will save people. There is no higher ground of gratitude to God than the fact that he has given a revelation to mankind.
"His acts unto the children of Israel": His methods of doing things have been made known to them. And his acts, his interpositions, have been in their favor.
We do know that Moses communed with God on the mount. Moses was in His presence for 40 days and nights. The beautiful thing to me, is the fact that Moses' head glowed with a light so bright when he came down the mountain, that he had to cover his head to keep from blinding the people. God filled Moses' head with the knowledge of Godly things on the mountain. God brought the children of Israel out of Egypt through mighty signs and wonders. The children of Israel were without excuse, because they had seen the greatness of God over and over on this journey to the Promised Land.
Verses 8-10: God's love for His people is like a father's love for a wayward and rebellious son, waiting anxiously for him to return home (Luke 15:11-31).
Psalm 103:8 "The LORD [is] merciful and gracious, slow to anger, and plenteous in mercy."
See the notes at (Psalm 78:38). The idea here is derived evidently from (Exodus 34:6-7), that great and glorious statement of God himself in regard to his own character. Our world is a different world under that statement from what it would be if that and kindred declarations had not been made. There is here a "progression" of thought; an "advance" on the previous statements. At first the psalmist referred to his own individual experience (Psalm 103:3-5); then he referred to the dealings of God toward the Hebrew people (Psalm 103:6-7); and now he rises to the general contemplation of his character as it relates to all mankind. It was a characteristic of God in respect to all, that he was kind, compassionate, and forbearing.
"Slow to anger": That is, patient; not soon excited. Bearing much, and bearing it long (see James 5:11; compare Exodus 34:6-7).
"And plenteous in mercy": Margin, "great of mercy." The Hebrew word means "much," or great;" and the idea is, that mercy is not manifested by him in small or stinted measure. It is rich; full; abundant; overflowing and free.
No one knew this better than the Israelites. God forgave them over and over. Prophetically they were the harlot wife in Hosea. They were unfaithful to God, and He forgave them over and over. David could speak from firsthand knowledge of the forgiveness of God as well. The Lord had forgiven him of his discretion with Bath-sheba. Even we should not be quick to point a finger at him. If it were not for the mercy and the forgiveness of God, you and I would be lost too. We see from the following Scripture, that it is the desire of God for all to be saved.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
Psalm 103:9 "He will not always chide: neither will he keep [his anger] for ever."
"Not always chide": There will be a final day of accountability, both at death (Luke 16:19-31), and the Great White Throne (Rev. 20:11-15). The Genesis flood served as a stark preview of this truth (compare Gen. 6:3).
We think of God as a loving and forgiving God, but He will not always look the other way. Just as there was a time when God looked on men in the time of Noah and was sorry that He had even made them, He is sorry whenever we continue in sin. He waited a very long time, before He turned His hot anger and destroyed all but Noah's family. He is patient, but there is an end to His patience. Chide, in this verse, means grapple or wrangle. God does not wrangle over sin. He has set an absolute, that there is no arguing with. He is tolerant, but someday will say, it is enough.
Psalm 103:10 "He hath not dealt with us after our sins; nor rewarded us according to our iniquities."
"Not dealt": God's great mercy (verse 11), and irreversible, complete justification (verse 12), have redemptively accomplished for us, by the death of Christ (compare 2 Cor. 5:21; Phil. 3:9), what we ourselves could not do.
Above all other things that God is: He is a forgiving God. He has not dealt with any of us according to our sin, because we all are guilty of sin and deserve to be crucified. He accepted the body and blood of Jesus as full payment for all of our sin and iniquity. Salvation is a free gift.
Ephesians 2:8-9 "For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:" "Not of works, lest any man should boast."
If I were to try to sum this lesson up, I would have to say that David has received total forgiveness for all of his sin. He is feeling overwhelming joy, knowing that all is well with his soul. He cannot find enough words in his meager vocabulary to express the gratitude that he has for this loving LORD. His heart is so full of praise to the LORD, that it seems it will burst. David is a changed man.
Let us take a look at what He has done for you and me, as well. The very first thing is, He furnished salvation free of charge to each of us. The very breath in our body is a gift from God. We could go on and on, but I think you have the picture. It is very little in return that we would praise Him with everything that is within us.
Psalm 103 Questions
Psalm 103:11 "For as the heaven is high above the earth, [so] great is his mercy toward them that fear him."
Which is the greatest distance known, or can be conceived of. The space between the heaven and the earth is seemingly almost infinite. And nothing can more illustrate the mercy of God, which reaches to the heavens, and is in heaven. Though this is but a faint representation of the largeness and abundance of it, and which indeed is boundless and infinite.
"So great is his mercy towards them that fear him": Or, his mercy hath prevailed over them that fear him. As the waters of the flood prevailed upon the earth, and reached and overflowed the highest hills (Gen. 7:18). So abundant and superabundant is the grace of God over them that "fear" him. Which character is given, not as being the cause of their obtaining mercy, but as descriptive of the persons that partake of it. On whom it has such an effect, as to cause them to fear the Lord, and his goodness. And is mentioned to prevent obstinate and presumptuous sinners expecting it, or trusting to it.
This is saying that the mercies of God toward man are so great there is no way we can measure them. We do know the scientists have not been able to find the end of the universe, so that makes this Scripture doubly beautiful. It means we will never be able to find the end of God's mercies either.
Psalm 103:12 "As far as the east is from the west, [so] far hath he removed our transgressions from us."
As far as possible; as far as we can imagine. These are the points in our apprehension most distant from each other, and as we can conceive nothing beyond them. So the meaning is, that we cannot imagine our sins could be more effectually removed than they are. The literal meaning of the Hebrew is, "like the distance of the east from the west" or, "like its being far."
"So far hath he removed our transgressions from us": That is, he has put them entirely away. They are so removed that they cannot affect us anymore. We are safe from all condemnation for our sins, as if they had not been committed at all (compare the notes at Isaiah 43:25; and Isa. 44:22).
How wonderful it is to know that our sins are so far away that we cannot get there from here. This means if we started looking for them, they would always be as far as the east is from the west. I heard a lady say in her testimony, that she did not know how far the east is from the west, but she knew she could not get there from here. Not only have they been removed from us, but they have been done away with. Our sins (forgiven ones), died on the cross.
Psalm 103:13 "Like as a father pitieth [his] children, [so] the LORD pitieth them that fear him."
When in any affliction, disorder, or distress: The Lord stands in the relation of a Father to his people. They are his children by adopting grace, through the covenant of grace with them. By a sovereign act of his own will he puts them among the children, predestinates them to the adoption of children. And sends his Son to redeem them, that they might receive it, and his Spirit to bear witness to their spirits, that they are his children. And towards these he has all the affections of a tender parent. "As a father": Unlike the pagan gods, who are apathetic or hostile.
"So the Lord pitieth them that fear him": Not with a servile fear, which is unsuitable to the relation of children. But with reverence and godly fear, with a fear of him and his goodness, and on account of that; a filial fear, such a reverence as children should have of a father. And this character belongs to all the saints of all nations, Jews or Gentiles. And seems to be here given a purpose to include all; and that the divine pity and compassion might not be thought to be restrained to any particular nation. And, as the fruit of his tender mercy, he looks upon his children in their lost estate, and brings them out of it. He provides assistance and support in times of hardship and distress them under all their temptations. He sympathizes with them under all their afflictions: being full of compassion, he forgives their iniquities. And in the most tender manner receives them when they have backslidden, and heals their backslidings.
The pity shown here is so much greater than that of man for man. The pity mentioned here is the pity that a Father has for His son. We are sons of the Father, if we accept Jesus Christ as our Savior.
Romans 8:15 "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."
John 1:12 "But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:"
These 2 Scriptures above leave no doubt at all, that those who fear God are His children. There is no wonder that He pities us as His children, we are His children.
Psalm 103:14 "For he knoweth our frame; he remembereth that we [are] dust."
"Dust": Physically speaking, as Adam was created of dust (Gen. 2:7), so mankind at death decomposes back into dust (Gen. 3:19).
Since we are His creation, He would know exactly how we were constructed. In the creation act, He made man from the dust of the earth. He is very well aware of our earthliness.
Genesis 2:7 "And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
Perhaps, one of the reasons for God being so patient with mankind is because God realizes man's connection with the dust of the earth. In the flesh man is not much, it is only when God gave us new life in Jesus Christ that man became something. Through Adam and Eve, we were all flesh and headed for an eternity in hell. Through Jesus Christ our Lord, we received a birth in our spirit. This gave us new life in Jesus.
1 Corinthians 15:45 "And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit."
Verses 15-18: How short is man's life, and uncertain! The flower of the garden is commonly more choice, and will last the longer, for being sheltered by the garden-wall, and the gardener's care. But the flower of the field, to which life is here compared, is not only withering in itself, but exposed to the cold blasts, and liable to be cropped and trod on by the beasts of the field. Such is man. God considers this, and pities him; let him consider it himself. God's mercy is better than life, for it will outlive it. His righteousness, the truth of his promise, shall be unto children's children, who tread in the footsteps of their forefathers' piety. Then shall mercy be preserved to them.
Verses 15-16: Life is like the "flower of the field" that grows up one day and is gone the next (Isa. 40:6-8; James 1:10-11).
"Days ... as grass": Man's life is short and transitory.
Psalm 103:15 "[As for] man, his days [are] as grass: as a flower of the field, so he flourisheth."
He himself is like the grass which springs out of the earth; continues on it for a time, and then drops into it. The continuance of the grass is very short, it flourishes in the morning, is cut down at evening, and withers (see Psalm 90:5). As a flower of the field, so he flourisheth; which denotes the goodliness of man. And describes him in his best estate, as possessed of health, riches, honor, and all the gifts and endowments of nature. And yet, with all these, is only like a field flower, exposed to every wind, liable to be cropped by every hand, and to be trampled upon by the beasts of the field. And therefore flourishes not long: so very precarious and uncertain is man in his most flourishing circumstances (see Isa. 40:6).
This life on this earth is like a vapor, here today and gone tomorrow. It has been likened to smoke, which vanishes away.
Psalms 90:10 "The days of our years [are] threescore years and ten; and if by reason of strength [they be] fourscore years, yet [is] their strength labor and sorrow; for it is soon cut off, and we fly away."
We are very much like a flower that buds in the spring, blooms in the summer and dies in the fall. The season of man on this earth is very short. Grass is like the flower. It sprouts up in spring, blooms and then is cut down and dies. If this life were all there is to life, it would be of no real pleasure. The day we are born, we begin the dying process.
Psalm 103:16 "For the wind passeth over it, and it is gone; and the place thereof shall know it no more."
A stormy wind, as the Targum, which tears it up by its roots, or blows off the flower, and it is seen no more. Or a blighting easterly wind, which, blowing on it, shrivels it up, and it dies at once. Such a one as blasted the seven ears of corn in Pharaoh's dream (Gen. 41:23). Or any impetuous, drying, and noxious wind. And so when the east wind of adversity passes over a man, his riches, and honor, and estate, are presently gone. Or some bodily distemper, which takes away health, strength, and beauty, and impairs the mind. And especially death, which removes at once into another world.
"And the place thereof shall know it no more": The place where the flower grew shall know it no more; or it shall be seen no more in it. So man, when he dies, though he is not annihilated, he is somewhere. He is in another world, either of happiness or woe; yet he is not in this world, in the house and family, in the station and business he was. He is no longer known nor seen among men on earth (see Job 7:10).
The place that we once lived is soon taken over by another and we are soon forgotten. Once the body of man has returned to the dust it can be blown away with just a small wind. Life is like that. We only pass this way once; we must do the very best with our life while we are here. It is too soon gone. I hear so many people say, I wish I had done more with my life while I had the chance. Tomorrow is too late.
Verses 17-18: "The mercy of the LORD": Those who appeal to God's mercy by proper fear (verse 17), and obedience (verse 18), will overcome the shortness of physical life with eternal life (Luke 1:50 quotes Psalm 103:17).
Psalm 103:17 "But the mercy of the LORD [is] from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;"
But though we quickly decay and perish, yet God's mercy to us doth not die with us. But as it was from eternity exercised in gracious purposes, so it will be continued unto eternity in that future and endless life.
"Upon them that fear him": See before on (Psalm 103:11). His righteousness; either his faithfulness, or (that this branch may answer to the former), his mercy or benignity. This word being frequently used in both these senses, as hath been proved before. But it is here called righteousness, to intimate that God's kindness to the posterity of his people is not only an act of his goodness, but also a discharge of his obligation under which he put himself to them, as elsewhere (so Exodus 20:6). To which this place seems to relate. Hence it is called mercy to Abraham and truth to Jacob (Micah 7:20).
"And his righteousness unto children's children": God's "righteousness" is his everlasting justice, by which he gives to men according to their just deserts.
Even though the Lord does not have grandchildren, He does bless the children of His children. We know that Abraham was the father of Isaac, and Isaac was the father of Jacob. God looks kindly upon the children of those who follow Him. One of the best examples of that in the entire Bible, is the fact that Noah's 3 sons were spared, because Noah found grace in the sight of the LORD. I suppose one reason the blessing goes down from one generation to the other is, because the righteous teach their children and grandchildren the ways of God.
Psalm 103:18 "To such as keep his covenant, and to those that remember his commandments to do them."
The covenant of grace, which is peculiarly the Lord's covenant, as distinct from man's. And which he keeps himself, and is ever mindful of it. This he makes known to his people at conversion; his secret is with them, and he shows them his covenant. The blessings and promises of it; their interest in them, and in himself, as their covenant God. Which they "observe", as the word here used signifies. And observing it, they lay hold upon it by faith, as belonging to them. And laying hold upon it, they "keep" it as their own, and keep it fast, and will not part with their interest in it for all the world.
"And to those that remember his commandments to do them": Some read them and hear them, but forget them, at least to do them. These are like a man that beholds his face in a glass, and forgets what manner of man he is; so James compares one that is a forgetful hearer, and not a doer of the word (James 1:23). The commandments of God are best remembered, so as to be done, when he puts his laws into the minds of men, and writes them in their hearts. And puts his Spirit within them, to cause them to walk in his statutes, and do them (Jer. 31:34).
Deuteronomy 7:9 "Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;"
This is speaking of the Abrahamic covenant. There is no end to the blessings that are received by those of all ages who make Him Savior and Lord.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
The promise here, is the same as the Abrahamic covenant. We must continue to walk in the salvation that Jesus provided for each of us. To be Christ's, means that we are totally His. He is our Lord. We keep His covenant, because it is our desire to please Him. This does not just mean the ten commandments. It means that our total desire is to please Him in all that we do.
Verses 19-22: He who made all, rules all, and both by a word of power. He disposes all persons and things to his own glory. There is a world of holy angels who are ever praising him. Let all his works praise him. Such would have been our constant delight, if we had not been fallen creatures. Such it will in a measure become, if we are born of God. Such it will be forever in heaven. Nor can we be perfectly happy till we can take unwearied pleasure in perfect obedience to the will of our God. And let the feeling of each redeemed heart be, Bless the Lord, O my soul.
Psalm 103:19 "The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all."
"His throne in the heavens": From everlasting to everlasting God has always ruled over all things (compare Psalms 11:4; 47:1-9; 148:8-13). This universal kingdom is to be distinguished from God's mediatorial kingdom on earth.
The word that was translated prepared here, means to set up. Jesus even now, is seated in heavenly places at the right hand of the Father. He is at the throne of God.
Hebrews 12:2 "Looking unto Jesus the author and finisher of [our] faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God."
Acts 7:49 "Heaven [is] my throne, and earth [is] my footstool: what house will ye build me? saith the Lord: or what [is] the place of my rest?"
We have gone into the fact over and over, that the LORD Jesus Christ was the Creator of all the heavens, as well as the earth and everything and everyone. This kingdom spoken of here, has been set up from the foundation of the earth. He is not just Lord of the earth, but the heavens as well.
Philippians 2:9-10 "Wherefore God also hath highly exalted him, and given him a name which is above every name:" "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
He is even now preparing a place for you and me in the heavenlies with Him. He has never stopped being ruler over all of His creation. He is and was, Supreme ruler of His creation. (In John chapter 1), it tells us exactly what His creation was.
John 1:3 "All things were made by him; and without him was not any thing made that was made."
Verses 20-21: "His angels ... His hosts": Unfallen, righteous angels who serve God night and day (compare Psalm 148:2; Rev. 5:11-13).
Psalm 103:20 "Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word."
Which, though glorious creatures, are but his ministers and messengers, as the word signifies. And inviting the angels to bless God, he quickens men to the same duty, as having more dependence upon God, and, obligation to him. That excel in strength; of which see evidence (2 Kings 19:35). You are freed from the unaccountable and infirmities of mankind.
"That do his commandments": That live in a universal, constant, and perfect obedience to all God's commands, which the best of men through the infirmity of the flesh do frequently violate.
"Hearkening unto the voice of his word": That diligently wait for God's commands or errands, and execute them with all cheerfulness and readiness.
Angels are ministering spirits. They do not minister what they choose. They are sent on special assignments by the LORD. They serve Him day and night. Part of their job is to continually praise Him. Angels have much more strength than mankind. In the book of Revelation, the letters to the 7 churches were addressed to the angel of the church. The point I am making is the important thing to being a ministering spirit in service of the Lord is in the statement, (that do His commandments). Even the minister in a specific church cannot be effective for the Lord unless the Spirit ministers through them. The Spirit will minister through them, if they (do His commandments). In our weakness, He is strong. Allow the Spirit of God to minister through you. OBEY HIS COMMANDMENTS.
Psalm 103:21 "Bless ye the LORD, all [ye] his hosts; [ye] ministers of his, that do his pleasure."
Which some understand of the sun, moon, and stars, sometimes called the hosts of heaven; and who in their way bless and praise the Lord (see Psalm 148:2). Others, of the angels, as before; who are sometimes styled the heavenly host (Luke 2:13), and may be so called from their numbers, there being legions of them. And for their military employment, in guarding and protecting the saints, in encamping about them, and fighting for them.
"Ye ministers": This Hebrew word is commonly used of the highest and most honorable sort of servants.
"That do his pleasure": Whose constant business and delight it is to execute the will and commands of God.
Notice the possessive word (His). The hosts are His. Even the earth and the stars staying in perfect orbit, is because He commanded them to do that. If we do not His pleasure, we are not His ministers. Especially the ministers of this world and the angels in heaven should spend their time blessing Him, for He has done great things. The more I study His Word (Bible), the more I realize how He deserves our praise.
Psalm 103:22 "Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul."
"All His works": Refers to God's creation, which is also to His praise (compare Psalms 148-150, also 1 Chron. 29:10-13).
It seems so shallow to say, bless the LORD. How can man of so lowly estate bless the LORD? It is a particular pleasure to bless the LORD with everything that is within us. Just the act of blessing the LORD does something very special to the condition of our own soul. Not that we can give Him anything. It is the fact that we desire to give Him everything. Even the trees in the forest lift their branches up in praise. All of God's creation glorifies Him in some way. Let everything within us bless His Holy Name.
Psalm 103 Continued Questions
God's preservation of nature
Psalm 104: A truly joyful hymn of praise to the Creator, this hymn (along with Job chapter 38 and 39; Psalms 8 and 29), forms a divine poetic commentary on the Creation. The introduction to the psalm is a brief call to praise (verse 1a). The body of the psalm (verses 1b-30), expounds on the majesty of God's creative work as few psalms do: He is infinite (verses 1b-4); He created and established the earth's land and seas (verses 5-9); He cares for the animal kingdom by giving food and drink (verses 10-18); He established the heavenly bodies as regulatory agents (verses 19-23); He created the sea and all its contents (verses 24-26), and all living creatures are completely dependent on Him (verses 27-30). The conclusion (verses 31-35), summarizes the message of the psalm and calls upon all men to praise the Lord of creation, an act of devotion the psalmist had already demanded of himself (verses 1, 35).
Verses 1-35: In vivid poetic detail, the psalmist sings of the Lord's glory in creation (compare Gen. chapters 1 and 2; Job chapters 38 to 41; Psalms 19:1-6; 148:1-6; Prov. 30:4; Isa. 40:1-6; John 1:1-3; Rom. 1:18-25; Col. 1:16-17). He refers to the original creation (compare 104:5), without forgetting the fall of man and the cursed earth (104:23, 29, 35). He alternates reciting God's greatness by:
(1) Personal praise to the Creator (104:1-2, 5-9, 20-30); and
(2) Declaring God's handiwork to His human audience (104:3-4, 10-19, 31-35).
The flow of the psalm loosely follows the order of creation at first reported in (Gen.1:1-31), but closes (verse 35), with an allusion to the end time events recorded (in Rev. chapters 20-22).
III. The Sun and Moon (104:19-23).
Verses 1-9: Every object we behold calls on us to bless and praise the Lord, who is great. His eternal power and Godhead are clearly shown by the things which he hath made. God is light, and in him is no darkness at all. The Lord Jesus, the Son of his love, is the Light of the world.
This section approximates the first two days of creation (compare Gen. 1:1-8).
Psalm 104:1 "Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honor and majesty."
"Very great": The Creator is greater than His creation. Therefore, the Creator is to be worshiped, not the creation (compare Exodus 20:3-4; Rom. 1:29).
This almost seems to be a continuation of the praise in the last lesson. We will see in this Psalm (as some noted scholars have), that this is a Psalm about creation and the praise due the Creator of it all. I believe the praise in this verse, shows that even before anything was created, He deserved to be praised. The being clothed in honor and majesty, is just saying the whole world should see those two aspects of the LORD, when they first look. Our first view with our spirit should be that we see more than can be imagined, He is majestic and His honor is beyond reproach. Have you ever seen the glow on a brand new Christian's face, when they first see that God is real? They are felling and seeing in their spirit the majesty and honor He has.
Psalm 104:2 "Who coverest [thyself] with light as [with] a garment: who stretchest out the heavens like a curtain:"
Referring to the first work of creation (Gen. 1:3). "And God said, Let there be light, and there was light." He seemed to put on light as a garment; he himself appeared as if invested with light. It was the first "manifestation" of God. He seemed at once to have put on light as his robe.
"Who stretchest out the heavens like a curtain": As an expanse spread over us. The word used here means a curtain or hanging, so called from its tremulous motion, from a word meaning to tremble. Thus it is applied to a curtain before a door; to a tent, etc. It is applied here to the heavens, as they seem to be "spread out" like the curtains of a tent, as if God had spread them out for a tent for himself to dwell in (see the notes at Isa. 40:22).
We know that He is the Light of the world. The Light had to be applied before anything, or anyone, could exist. That is why the very first, Let there be, in Genesis was an application of the power of Light. This Light gives everything, and everyone, the power to exist.
Genesis 1:3 "And God said, Let there be light: and there was light."
We also know that the heavens were next.
Genesis 1:8 "And God called the firmament Heaven. And the evening and the morning were the second day."
We must also remember from the last lesson, who did all of this.
John 1:3 "All things were made by him; and without him was not any thing made that was made."
This of course, is the Word of God. He spoke and it became.
Verses 3-4: As the Creator and the Master of all things, the whole universe exists to serve God's purposes: the storm "clouds" are His chariots, He uses the "wind" for transport, the storm blast is His messenger, and the flash of lightning is His servant. The psalmist's lyric about creation portrays a God who brings order out of chaos and who can turn destructive forces into instruments of His mercy.
Psalm 104:3 "Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:"
Or "his upper rooms"; one story over another being built by him in the heavens (Amos 9:6). The chambers where he resides; his courts, as the Targum. His palace and apartments, his presence chamber particularly, the floor and beams of them are the waters bound up in the thick clouds. Or the region of the air, from whence the rain descends to water the hills, as in (Psalm 104:13). "The waters": Refers to the original creation with the waters above the heaven (compare Gen. 1:7-8).
Who maketh the clouds his chariot": To ride in. In these sometimes Jehovah rides to execute judgment on his enemies (Isa. 19:1). And in these sometimes he appears in a way of grace and mercy to his people (Exodus 13:21). In these, as in chariots, Christ went up to heaven; and in these will he come a second time. And into these will the saints be caught up to meet the Lord in the air at his coming (Acts 1:9).
"Who walketh upon the wings of the wind" (see Psalm 18:10). Which is expressive of his swiftness in coming to help and assist his people in time of need. Who helps, and that right early; and may very well be applied both to the first and second coming of Christ. Who came leaping upon the mountains, and skipping upon the hills, when he first came. And, when he comes a second time, will be as a roe or a young hart upon the mountains of spices (SOS 2:8). The Targum is, "upon the swift clouds, like the wings of an eagle." Hence, perhaps, it is, the heathens have a notion of Jupiter's being carried in a chariot through the air, when it thunders and lightning.
The waters here, are what the heavens were formed of. Do not ask me how, I do not know. I just know the Word says it and I believe it. We do know that the clouds took Jesus wherever He wanted to go. In Acts, we read of their part in Jesus' ascension into heaven.
Acts 1:9 "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight."
We also know that we are promised that He will come back in like manner.
Acts 1:11 "Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."
We also know that the Presence that led the Israelites across the wilderness, led them in a cloud by day. This is enough said about all of this.
Psalm 104:4 "Who maketh his angels spirits; his ministers a flaming fire:"
"Angels ... flaming fire": (Hebrews 1:7), attributes these characteristics to angels describing their swiftness and destructiveness as God's instruments of judgment.
Angels are sometimes seen in a visible form, but they are really spirits. We know that the two angels that led Lot out of Sodom were in the form of men. God is spoken of as a consuming fire. We do know that there is a spiritual fire and a literal fire. I would assume this is speaking of fire in the spiritual nature. Jesus baptized with the Holy Ghost and fire. This is speaking of fire of a spiritual nature. I believe those who are full of the Spirit of God are, also filled with this spiritual fire.
Verses 5-24: The order that exists in creation testifies to God's magnificent wisdom, with which He designed and created the world (Prov. 8:22-31; Isa. 45:7).
Psalm 104:5 "[Who] laid the foundations of the earth, [that] it should not be removed for ever."
Referring still to the creation of the earth. The margin is, "He hath founded the earth upon her bases." The Hebrew word rendered in the margin "her bases" means properly a place; then a basis or foundation. The idea is, that there was something, as it were, placed under the earth to support it. The idea is not uncommon in the Scriptures (compare the notes at Job 38:4).
"That it should not be removed for ever": So that it cannot be shaken out of its place. That is, it is fixed, permanent, solid. Its foundations do not give way, as edifices reared by man. But it abides the same from age to age, the most fixed and stable object of which we have any knowledge (compare the notes at Psalm 78:69).
I have said this numerous times, but it still amazes me how God flung this planet we call earth, out into space and told it to stay in orbit. That is far above my comprehension. If nothing else, this would cause me to have great awe of God. This alone sets God so far above man, that there is a great vast separation.
Verses 6-9: While this might sound like the worldwide flood (of Gen. chapters 6 to 9), it continues to refer to the creation (especially Gen. 1:9-10), regarding the third day of creation.
Psalm 104:6 "Thou coveredst it with the deep as [with] a garment: the waters stood above the mountains."
Compare the notes at (Job 38:9). The meaning is, that God covered the earth with the sea, the waters, the abyss, as if a garment had been spread over it. The reference is to (Gen. 1:2). Where, in the account of the work of creation, what is there called "the deep", the abyss, (the same Hebrew word as here ("tehôm"), covered the earth, or was what "appeared". Or was manifest, before the waters were collected into seas. And the dry land was seen.
"The waters stood above the mountains": Above what are now the mountains. As yet no dry land appeared. It seemed to be one wide waste of waters. This does not refer to the Deluge, but to the appearance of the earth at the time of the creation, before the gathering of the waters into seas and oceans (Gen. 1:9). At that stage in the work, all that appeared was a wide waste of waters.
I believe the penman to be David here, but whoever he is, the Holy Spirit moved upon him for all of these facts to be so perfect. We see in this, the water covered the earth before the dry land appeared.
Genesis 1:9-10 "And God said, Let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so." "And God called the dry [land] Earth; and the gathering together of the waters called he Seas: and God saw that [it was] good."
Psalm 104:7 "At thy rebuke they fled; at the voice of thy thunder they hasted away."
The depths of water that covered the earth fled, went off apace, when Christ, the essential Word, gave the word of command that they should. Saying, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear, and it was so" (Gen. 1:9). And this being called a "rebuke", suggests as if there was something amiss, irregular and disorderly, and to be amended; as if these waters were not in their proper place.
"At the voice of thy thunder they hasted away": Ran off with great precipitancy. Just as a servant, when his master puts on a stern countenance, and speaks to him in a thundering, menacing manner, hastes away from him to do his will and work. This is an instance of the mighty power of Christ. And by the same power he removed the waters of the deluge; when they covered the earth, and the tops of the highest hills. And rebuked the Red sea, and it became dry land; and drove back the waters of Jordan for the Israelites to pass through. And who also rebuked the sea of Galilee when his disciples were in distress. And with equal ease can he and does he remove the depth of sin and darkness from his people at conversion. Rebukes Satan, and delivers out of his temptations, when he comes in like a flood. And rebukes the waters of affliction when they threaten to overwhelm. Who are his servants, and come when he bids them come, and go when he bids them go.
Even the vapors and waters and in fact everything that is, is part of God's creation. The water must obey the voice of its Creator. God is Supreme Ruler of the universe. Everything, and everyone is under His control. We may do our thing for a while, but it is only because He allows it. We are His creation. He could destroy us the same as He created. Not only us, but the entire universe. God could tell it to be gone, and it would be gone.
Psalm 104:8 "They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them."
That is, when they were gathered together into seas. They seemed to roll and tumble over hills and mountains, and to run down in valleys, until they found the deep hollows which had been formed for seas, and where they were permanently collected together. The margin here is, "The mountains ascend, the valleys descend." So it is translated in the Septuagint, in the Latin Vulgate, by Luther, and by DeWette. The more natural idea, however, is that in our translation: "They (the waters), go up mountains; they descend valleys."
"Unto the place": The deep hollows of the earth, which seem to have been scooped out to make a place for them.
"Which thou hast founded for them": Where thou hast laid a permanent foundation for them on which to rest. That is, which thou hast prepared for them.
God created this earth, and in fact, everything on it for the use of man. We may live on the highest mountain, but it is God's creation. We may choose to live in the valley, but that is His creation also. Notice, He founded this for man.
Psalm 104:9 "Thou hast set a bound that they may not pass over; that they turn not again to cover the earth."
The Targum adds, "to the rolling waves of the sea." Set doors with bolts and bars, cliffs, rocks, and shores. And, what is more surprising, sand. Which is penetrable, flexible, and moveable, is set as a perpetual bound to the raging ocean and its waves, which they cannot pass over (see Job 38:8). So the Lord has set a bound to the proud waters of afflictions, and says, thus far shall ye go, and no farther. And to the life of man, which he cannot exceed (Job 14:5). But he has given man a law, as a rule to walk by, as the boundary of his conversation, and this he transgresses. In which he is less tractable than the raging sea and its waves.
"That they turn not again to cover the earth": As they did when it was first made (Psalm 104:6). That is, not without the divine leave and power; for they did turn again and cover the earth, at the time of the flood; but never shall anymore. Some think there is no need to make this exception; since this was written after the flood, and when God had sworn that the waters should no more go over the earth (Isa. 54:9).
We know that the flood of Noah was not just the rain that fell from the sky, but was water that was released from its bounds as well. The water was from under the earth, as well as from the sky. The glorious promise that God will never ever allow the earth to be destroyed by water again is sealed with the rainbow in the sky. When it rains and we see the rainbow, we know that God has not forgotten His promise.
Verses 10-18: When we reflect upon the provision made for all creatures, we should also notice the natural worship they render to God. Yet man, forgetful ungrateful man, enjoys the largest measure of his Creator's kindness. The earth, varying in different lands. Nor let us forget spiritual blessings; the fruitfulness of the church through grace, the bread of everlasting life, the cup of salvation, and the oil of gladness. Does God provide for the inferior creatures, and will he not be a refuge to his people?
With water (verses 10-13), vegetation (verse 14), food producing vines, trees, and grain (verse 15), trees (verses 16-17), and cliffs (verse 18), the Creator provides for the basic needs of His creation. This corresponds to the third day of creation (compare Gen. 1:11-13).
Psalm 104:10 "He sendeth the springs into the valleys, [which] run among the hills."
The Targum is, "who sendeth fountains into the rivers." Either from the waters of the sea, which being drained through the sand, become sweet and drinkable. Or from the hills and mountains. This is an instance of divine goodness, that having removed the waters from the earth, and shut them up in the sea, and which, through the saltiness of them, not being proper drink for men and beasts. He has been pleased to form and open springs, fountains, wells, and rivers of fresh water in the valleys, for the supply of both. Though this is not to be compared with the wells of salvation, and springs and fountains of grace, which he has opened for his chosen people. God himself is a spring or fountain of living water; his love is a river; whose streams delight the city of God. His covenant a source and spring of all blessings and promises. Christ is the fountain of gardens; his fullness is a supply for all his people. The Spirit of God and his grace are a well of living water, springing up unto eternal life. The word and ordinances are the springs in Zion;
"Which run among the hills": The several congregated churches, to the watering and refreshing of them. Just as springs and rivers of water run in the dales and valleys among the hills, by which they are bounded.
When America was discovered, it was a land of fields and streams. We are privileged to live on a farm where springs of water gush from the ground. This is always clear water. When I drink of it, I reflect on the water that flows from the throne of God. Before pollution, you could drink from the brooks and streams that flowed down between these hills. Now man has fouled the water up. You would be afraid to drink from an open brook.
Psalm 104:11 "They give drink to every beast of the field: the wild asses quench their thirst."
These fountains, springs, and rivers, afford water for all the beasts of the field. Who are therefore said to honor and praise the Lord on account of it (Isa. 43:19).
"The wild asses quench their thirst": Those creatures that live in dry and desert places, and are themselves dry and thirsty. And though so stupid as they be, yet provision of water is made for them. And they are directed where to seek for it, and find it (see Job 39:5). And if God takes care of the beasts of the field, even the wildest and stupid, will he not take care of his own people? He will, and does. He opens rivers in high places, and fountains in the midst of the valleys. He gives waters in the wilderness, and rivers in the desert, to give drink to his people, his chosen (Isa. 41:18).
God cares for the animals. He sees that they have water to drink. In our part of the country, there are a good many wild deer. There is plenty of grass for them to eat and an abundance of water for them to drink.
Psalm 104:12 "By them shall the fowls of the heaven have their habitation, [which] sing among the branches."
Among them the fowls of the air dwell. That is, among the trees which spring up by the fountains and water-courses. The whole picture is full of animation and beauty.
"Which sing among the branches": Margin, as in Hebrew, "give a voice." Their voice is heard, their sweet music, in the foliage of the trees which grow on the margin of the streams and by the fountains. There is scarcely to be found a more beautiful poetic image than this.
Have you ever noticed how the trees grow more plentiful, near the water? Now, we see that God did this to have a place of rest for the fowl. Water is necessary to the life of every living thing, the same as light is.
Psalm 104:13 "He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works."
The waters, as stated before, run in the valleys, in the natural channels made for them among the hills (Psalm 104:10). But still, it was a fact that the hills themselves were watered. That there were springs far up their heights; and that vegetation was sustained above the reach of the fountains and streams below. And it was a proof of the divine skill and beneficence that, in some way, water was furnished on the summits and sides of the hills themselves. This was caused, the psalmist says, by God's pouring water on them, as it were, from his own "chambers", his abode on high. The allusion is, doubtless, to rain, which seems to be poured down from the very abode of God. The word rendered "chambers" means "upper rooms and refers to rain clouds." (see the notes at Psalm 104:3). And the reference is to the dwelling-place of God, as far above the earth.
The earth is satisfied with the fruit of thy works. Thy doings; with what thou hast done. All the needs of the earth seem to be met and "satisfied;" all that it could desire to make it fertile and beautiful. And the proper abode of man, of beast, and of fowl, has been granted. It has no cause of complaint; nothing has been left undone. In the valleys or on the hills, on the dry land or in the waters, that was needful to be done to carry out the purpose for which it has been called into being.
Have you ever watched the rays from the sun gather water into the clouds? Sometimes when it rains, they say it was a cloud burst. The cloud gathered the water, and on the command of God released the water upon the earth. Elijah prayed to God, and it did not rain upon the earth until Elijah prayed again and asked for God to release the rain. The Lord is in control of everything on the earth. Satan has only the power that God permits him to have.
Psalm 104:14 "He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth;"
By means of rain falling upon the tender herb, and upon the mown grass, whereby provision of food is made for those creatures that live upon grass.
"And herb for the service of man": Some herbs being for physic for him, and others for food, and all more or less for his use. Herbs were the original food of man (Gen. 1:29). And still a dinner of herbs, where love is, is better than a stalled ox, and hatred therewith (Prov. 15:17). Some render it, "and herb at the tillage of man": grass grows of itself for the use of the cattle. But the herb, as wheat and the like, which is for the use of man, is caused to grow when man has taken some pains with the earth, and has tilled and manured it. But the former sense seems best.
"That he may bring forth food out of the earth": Either that man may do it by his tillage; or rather that the Lord may do it, by sending rain, and causing the grass and herbs to grow. However, man's food, as well as the food of beasts, comes out of the earth, as he himself does, and to which he must return.
Have you ever heard anyone say, which came first the chicken or the egg? The chicken did and the seed was in itself. This is true of the grass as well. The seed for the next grass is in the first grass. The farmers would call this a voluntary crop. When you do not plant it, the crop comes directly from God. God cares for the animals and provides food for them in the form of grass. I want to show just one Scripture that shows the first garden, with food for mankind, was not planted by man, but God. God prepared the earth for the habitation of mankind.
Genesis 2:8 "And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed."
You see even now; we cannot even take credit for the crops we grow. We did not create the dirt for it to grow in. We did not create the seed to plant. We do not even cause the rain to come and water it. We have no control over the sun shining on it to cause it to grow. Do you suppose knowing this, is what makes farmers humbler than the average person?
Psalm 104:15 "And wine [that] maketh glad the heart of man, [and] oil to make [his] face to shine, and bread [which] strengtheneth man's heart."
Literally, "And wine gladdens the heart of man to make his face to shine more than oil." Margin, "to make his face shine with oil, or more than oil." The latter expresses the idea most accurately. So DeWette renders it. The meaning is, that the earth is made to produce wine (or grapes which produce wine), and this exhilarates the heart. So that the effect is seen on the countenance, making it more bright and cheerful than it is when anointed with oil. On the use of oil (see the notes at Psalm 23:5). The reference here, in the original, is not to wine and oil as produced by the earth, as would seem to be implied in our translation, but to wine that makes the heart glad, and the face brighter than if anointed with oil. The psalmist here states a fact about the use of wine, a well known fact that it exhilarates the heart, and brightens the countenance. And he states it merely as a fact. He says nothing on the question whether the use of wine as a beverage is, or is not, proper and safe (compare the notes at John 2:10).
"And bread which strengtheneth man's heart": That is, which sustains the heart, that being regarded as the seat of life (compare Gen. 18:5).
One thing that makes us know for sure that it is God who feeds and clothes His people, is the Manna that fell from heaven. In the verse before this one, we saw that God provided for the necessities of life for the man. In this verse, we see the Lord going beyond the necessities, and bringing man some of the things to make him happy, as well. The Bread spoken of here is not physical bread, because it strengthens the heart of man. This is speaking of that Bread which saves our soul, (Jesus Christ). The oil, in the verse above that makes the face to shine, could easily be speaking of the Holy Spirit, which causes our face to shine when we are full of Him.
Psalm 104 Questions
Psalm 104:16 "The trees of the LORD are full [of sap]; the cedars of Lebanon, which he hath planted;"
From the grass, from the herb, from the vine, and from bread, as adapted to sustain the living beings upon the earth. The psalmist passes to the loftier and grand productions of the vegetable world. To those which display more manifestly the power of God, and which furnish abodes and retreats for the various orders of living beings. The phrase "the trees of the Lord" means great and magnificent trees. As the expression "mountains of God" means great and lofty mountains.
As if they seemed to "approach" God, or as if no appellation would so well describe their nature as that which was derived from the Infinite One (see Psalm 36:6, and notes on Psalms 65:9, and 80:10).
"Are full of sap": The word so rendered means merely to be full, to be saturated, the words "of sap" being supplied by the translators. The idea is, that, lofty as they are, they are abundantly supplied with that which is necessary to their growth. There is no want, no lack of that which is needful to supply them. They flourish, sustained abundantly by that which is derived from the earth and the waters.
"The cedars of Lebanon": As among the loftiest and most magnificent productions of the earth (see notes on Psalms 29:5; 92:12; Isa. 2:13).
"Which he hath planted": So lofty and large, that it would seem as if none could plant them but the Almighty.
There are several ways we could look at this Scripture. In the physical, we know that the cedar tree is a very old tree, perhaps one of the first trees upon the earth. I am told that the cedar tree has roots as deep into the ground as they are tall. This would make them very hard to uproot. You could cut them down, but it would be almost impossible to uproot them. We know that the wood of the cedar does not rot very easily. Some believe that a variety of this tree is what the Ark was made of. We read in the Scriptures, the cedars of Lebanon were used in the construction of the temple in Jerusalem. We have cedar lined closets in our house to keep moths and other insects out. The aroma from the wood keeps pests away. We have been looking at all the Scriptures in this study more from the spiritual standpoint. Let's look at this from that standpoint. In the (17th chapter of Jeremiah and in 1 Psalm), true believers are spoken of as a tree. If a person is the strong believer as they should be, their roots will go deep like this cedar tree. You could kill them, but you could not uproot them from their belief. They would be rooted and grounded in the Word of God. Rot comes from decay. A true believer will not decay, because they draw water from that well that never goes dry, and they are full of sap, because they feed upon the Word. The cedars of Lebanon were used to build God's temple. The believers in Christ are the lively stones that the temple is made up of. In the spirit, the insects and pests would be the worldly and those who are of the devil. Christians do not fellowship with those of unbelief. The world can smell the beautiful aroma that they put off though. Worldly people living around believers, may not be converted to Christianity, but down deep they admire you for the stand you have taken. If they ever have a truly terrible problem, they come to you for help.
Psalm 104:17 "Where the birds make their nests: [as for] the stork, the fir trees [are] her house."
Furnishing a home for the birds where they may breed their young. In (Psalm 104:12), the birds are introduced as singing among the foliage of trees and shrubs by the water-courses. Here they are introduced as having their home in the lofty cedars in places which God had made for them. The word rendered "birds" here is the word which in (Psalm 84:3), is translated "sparrow," and which is commonly used to denote "small birds" (compare Lev. 14:4 margin; 14:5-7; 14:49-53). It is used, however, to denote birds of any kind (see Gen. 7:14; Psalms 8:8; 11:1; 148:10).
"As for the stork": See notes at (Job 39:13).
"The fir trees are her house": Her retreat; her abode. The stork here is used to represent the larger class of birds. The meaning is, that they build their nests among the fir-trees or cypresses (see notes at Isa. 14:8; 41:19).
The beautiful thing we must see here, is the fact that each bird has its own peculiarities. God provides for the needs of each, He does not provide the same for both, because their needs are not the same.
Psalm 104:18 "The high hills [are] a refuge for the wild goats; [and] the rocks for the conies."
Still keeping up the description of animated nature, the carrying out of the work of creation. The idea is, that nature is full of life. Even the most inaccessible places, the rocks, the high hills, have their inhabitants. Where man cannot climb or dwell, there are abodes of animals which God has made to dwell there, and which find there a refuge, a shelter, and a home. On the word used here, and rendered "wild goats" (see the notes at Job 39:1). The word occurs elsewhere only (in 1 Sam. 24:2).
"And the rocks for the conies": The word here "employed" (sâphân), denotes a four footed animal that chews the cud, in the manner of a hare (Lev. 11:5; Deut. 14:7), and living in flocks. The rabbis render it the "coney," or rabbit, as our translators have done. The habits of the rabbit accord with this description. The word occurs nowhere else, except in (Prov. 30:26), where it is rendered, as here, "conies."
It seems that the conies were something like our rabbits, but wilder. They hid in the rocks for safety. Believers in the Lord pray to the Father to hide them in the Rock where there is safety. Jesus is the Rock. Wild goats are high upon the hill to see danger when it comes. They are colored almost the same as the terrain around them. An unskilled eye would never be able to see them.
Verses 19-30: We are to praise and magnify God for the constant succession of day and night. And see how those are like to the wild beasts, who wait for the twilight, and have fellowship with the unfruitful works of darkness. Does God listen to the language of mere nature, even in ravenous creatures, and shall he not much more interpret favorably the language of grace in his own people, though weak and broken groanings which cannot be uttered? There is the work of every day, which is to be done in its day, which man must apply to every morning, and which he must continue in till evening. It will be time enough to rest when the night comes, in which no man can work. The psalmist wonders at the works of God. The works of art, the more closely they are looked upon, the rougher they appear; the works of nature appear more fine and exact. They are all made in wisdom, for they all answer the end they were designed to serve. Every spring is an emblem of the resurrection, when a new world rises, as it were, out of the ruins of the old one. But man alone lives beyond death. When the Lord takes away his breath, his soul enters on another state, and his body will be raised, either to glory or to misery. May the Lord send forth his Spirit, and newly create our souls to holiness.
Verses 19-23: This section corresponds to the fourth day of creation in (Gen. 1:14-19). The work period of predators (the night), is contrasted with the work time of humans (the day).
Psalm 104:19 "He appointed the moon for seasons: the sun knoweth his going down."
The moon for seasons. As to separate the night from the day, and to note days, months and years. The mention of the inferior luminary first is no doubt partly due to its importance in fixing the calendar, but partly also to the daily reckoning, "the evening and the morning" as making the day.
The sun knoweth. That is, by his course, either far or near, it notes summer, winter and other seasons. The sun is no mere mechanical timepiece to the Israelite poet, but a conscious servant of God. How beautifully this mention of sunset prepares the way for the exquisite picture of the nocturnal landscape, as the sunrise (in Psalm 104:22), does for the landscape of the day.
Each thing that God created had its purpose. We see in the following Scripture the reason for the moon being created.
Genesis 1:14 "And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:"
The Hebrew's calendar changes months with the new moon. The seasons mentioned above could also mean, mark the time of the feasts of the Lord as well. In one particular dream, the sun symbolized the father of Joseph, and the moon symbolized the mother. The moon is a reflection of the sun. The sun is the brightest and the moon reflects off the sun. This is true with husband and wife spiritually. The wife and husband are one in the flesh. The wife is a reflection of her husband in a sense.
Psalm 104:20 "Thou makest darkness, and it is night: wherein all the beasts of the forest do creep [forth]."
The darkness was before the light, and the night before the day (Gen. 1:2). And now the darkness and night are made by the setting of the sun before mentioned (see Isa. 45:7).
"Wherein all the beasts of the field do creep forth": Out of their dens, and range about for their prey, as the evening wolves and others. And these are not the only creatures that choose the night and darkness; all wicked men do the same. Whose deeds are evil, and do not care to come to the light, lest they should be reproved. Particularly drunkards, adulterers, thieves, and murderers (John 3:20). So the Scribes and Pharisees, when they consulted to take away the life of Christ, and agreed with Judas to betray him, did it in the night. So false teachers, who are wolves in sheep's clothing, when it is a night of darkness with the church, take the advantage of it, to creep about and spread their pernicious doctrines (see 2 Tim. 3:6).
Darkness is an absence of the light. Evil things happen under the cover of darkness that would not be done in the light of day. The beasts of prey are out more at night. They are trying to find something to kill. The best thing to do with darkness is to rest and sleep. The only other thing is to shine the light and make it day.
Psalm 104:21 "The young lions roar after their prey, and seek their meat from God."
which can no more subsist without Divine Providence than those which are most old and decrepit.
"Roar after their prey": They roar when they come within sight and reach of their prey, as naturalists observe. Whereby this place may be reconciled with (Amos 3:4).
"Seek their meat from God": This is a figurative and poetical expression. Their roaring is a kind of natural prayer to God for relief, as the cries of infants are a kind of prayers to their mothers for the breast. And this is justly noted as an act of God's special providence, because the lions are very ravenous, and need much prey. And also are dull in their scent, and so difficultly find it, and slow in their motion, and unable to reach it. And therefore God hath provided another creature, of quicker sense and motion, which is usually confederate with them, and procures prey for them, partaking of it with or after them.
In the physical, a lion hunts at night. He is hoping to find an animal off guard, so that he can kill it. We know, looking at this from the spiritual standpoint, the devil is like a roaring lion going through the earth seeking whom he may devour. Both are night creatures.
Psalm 104:22 "The sun ariseth, they gather themselves together, and lay them down in their dens."
A new scene in this endless variety of incidents in a world full of life and beauty. The psalmist sees the light break in the east, and the sun appear above the horizon, and the whole scene is changed. The animals that had gone forth at night are seen to return again to their hiding-places, and man in his turn (Psalm 104:23), is seen to go forth to his daily toil.
"They gather themselves together": Though scattered in the night, when light returns, they all bend their steps to the places where they are accustomed to repose in the daytime. The scene is most beautiful. At night they charge forth for their prey; when the morning light returns, they all retrace their steps to the places in dens and caverns where they pass the day.
"And lay them down in their dens": For rest and safety, and to feed themselves and young ones with the prey they bring with them (see SOS 4:8).
When it becomes daylight, the lion in the physical, goes and lies down and rests. He cannot sneak up on his prey in the daytime. In the spiritual, Light does away with darkness. The devil has no power to destroy when the Light of Jesus is shining.
Psalm 104:23 "Man goeth forth unto his work and to his labor until the evening."
Man is now seen to go forth from his dwelling, and he appears on the stage to perform his daily toil, until evening comes, and then again, he gives way for the beasts of night. Thus, the scene is ever varying, showing how full of animated existence the earth is. How varied are the occupations of its different inhabitants. And how the varieties of being are adapted to its own varied condition in the alternations of day and night.
Man was made the opposite of this beast of prey. Mankind is a daytime being. They work while it is day and rest after dark ordinarily. We know that we who are of the Light (Jesus Christ), are to work while it is day. There will come a day of darkness, when man cannot work anymore. This evening spoken of, could be of each day, or the evening of our life as well. Christians are to shine forth the Light of Jesus. We pray that we are a Light set upon a hill for all to see. Jesus is the Light; we are the fixture that you can see His Light in.
Verses 24-26: This portion corresponds to the fifth day of creation in (Gen. 1:20-23).
Psalm 104:24 "O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches."
The psalmist having taken notice of many of the works of creation, stops and wonders at the number of them. Though he had not gone through them all, and there were even things innumerable behind (see Psalm 104:25). He admires the sum of them, how great it was; and not only the quantity but the quality of them. For so the words may be rendered, "how great are thy works", as for number, so for nature. In which there is such an amazing display of the greatness and power of God, and particularly of his wisdom, as is observed in the next clause.
"In wisdom hast thou made them all": That is, thou hast adapted each and all to the different ends contemplated in their creation. Anyone of these beings shows the wisdom of God in its formation, and in its adaptations to the ends of its existence. How much more is that wisdom displayed in these countless numbers, and in this endless variety!
"The earth is full of thy riches": Hebrew, "possessions." So the Septuagint and the Vulgate. That is, these various objects thus created are regarded as the "possession" of God. Or, they belong to him, as the property of a man belongs to himself. The psalmist says that this wealth or property abounds everywhere; the earth is full of it.
We look at the world around us and see great beauty and order in these things. If we admire the earth and all that it contains, how much more should we admire the Creator of it all? The LORD of all the earth is greatly to be praised by His creation.
Psalm 104:25 "[So is] this great and wide sea, wherein [are] things creeping innumerable, both small and great beasts."
Our translation here does not quite express the beauty and the force of the original; "This sea! Great and broad of hands! There is the creeping thing, and there is no number. Animals, the little with the great." The reference here is, undoubtedly to the Mediterranean Sea, which not improbably was in sight when the psalm was composed. As it is in sight not only along the coast, but from many of the elevations in Palestine. The phrase "wide of hands" applied to the sea, means that it seems to stretch out in all directions (compare the notes at Isa. 33:21). The "creeping things" refer to the variety of inhabitants of the deep that glide along as if they crept (see the notes at Psalm 104:20). The word "beasts" refers to any of the inhabitants of the deep, and the idea is that there is an endless variety "there." This reflection cannot but impress itself on the mind of anyone when looking on the ocean. What a countless number, and what a vast variety of inhabitants are there in these waters, all created by God; all provided for by his bounty!
Again, we remember that the 104th Psalm is a Psalm of the creation of the world and everything in it.
Acts 14:15 "And saying, Sirs, why do ye these things?
We also are men of like passions with you and preach unto you that ye should turn from these vanities unto the living God which made heaven and earth, and the sea, and all things that are therein:" Let me show one more Scripture on this.
Genesis 1:21 "And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that [it was] good."
As we said before, all of this was made for mankind.
Psalm 104:26 "There go the ships: [there is] that leviathan, [whom] thou hast made to play therein."
"Leviathan": This term appears in 4 other Old Testament passages (Job 3:8; 41:1; Psalm 74:14; Isa. 27:1). In each case, Leviathan refers to some mighty creature who can overwhelm man but who is no match of God. Some form of sea monster, probably a dinosaur, is in view (see note on Job 41:1).
Leviathan in this particular Scripture, means a wreathed animal, a serpent. It also means the constellation of the dragon. This is a piercing serpent that will bite you, if he has a chance. This leviathan is at the bottom of the sea. The ships ride over the top of the waves. In many instances, the seas mean the worldly people. We do know that Noah was saved by a great ship that floated above the world and the lost in the flood.
Verses 27-30: All of creation waits upon God for His providential care. These verses allude to the sixth day of creation (compare Gen. 1:24-31).
Psalm 104:27 "These wait all upon thee; that thou mayest give [them] their meat in due season."
That is, these are all dependent on thee. It does not, of course, mean that they "wait" in the sense that they are conscious of their dependence on God, but that they are "actually" dependent. The original word implies the idea of "expecting" or "hoping," and is so rendered in the Septuagint and Vulgate. They have no other ground of expectation or hope but in thee.
"That thou mayest give them their meat in due season": Their food at the proper time. That is, they are constantly dependent on thee, that thou mayest give them food from day to day. Perhaps there is also the idea that they do not lay up or hoard anything. Or that they cannot anticipate their own needs, but must receive from one day to another all that they want directly from God.
We know that God is not only the Creator of all, but He is the provider for their needs as well. When He established the earth, He made specific things to be food for specific animals, and fish and fowl. Man is not like the animals. Man not only needs food for his body, but must have food for his spirit as well. Man alone, needs food for his soul. Jesus said;
Matthew 4:4 "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
The needs of man are not only physical, but spiritual as well.
Psalm 104:28 "[That] thou givest them they gather: thou openest thine hand, they are filled with good."
What God bestows upon them as a bounty of Providence they take and make use of, and in their way thankfully, and without repining. Some gather it up for immediate use and service, and not into barns. Others gather it up for time to come, as the ant (Matt. 6:26). Kimchi understands this of a time of scarcity, when they gather here a little and there a little; as he does the following clause of a time of plenty.
"Thou openest thine hand, they are filled with good": God, in whose hand all things are, and from whence all things come, opens his hand of providence, and liberally and bountifully gives, as this phrase signifies (Deut. 15:11). And all his creatures are filled with his good things to their satisfaction. And thus, the spiritual food which he gives his people, they gather it by the hand of faith, as the Israelites gathered the manna in the wilderness every morning, and according to their eating, what was sufficient for them. And to whom he gives liberally, even all things richly to enjoy; all things pertaining to life and godliness. Christ, and all things along with him; abundance of grace here, and glory hereafter. And they are satisfied with his good things as with marrow and fatness.
All of God's creation of beings with life, must gather the food that He has provided for them. An animal can be in a field of clover, but will not be blessed by it until he begins to eat. He must be moved to eat of what is provided, before he will be blessed. God gives freely to His children as well, but we must reach out and take what He has offered. If we have our hand clenched in a fist, we cannot receive what He is trying to give us. This can be spiritual, as well as physical.
Psalm 104:29 "Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust."
God may be said to hide his face from the creatures when he withholds their food from them. When there is a scarcity of provisions, or a famine in the land. When there is no pasture for them to feed on, nor brooks of water to drink of. Then are they troubled or perplexed, as in (Joel 1:18). And know not what to do, nor where to go for help, but faint, and sink, and die. So in a spiritual sense when God hides his face from his people, and removes his Shekinah, or divine Majesty and Presence, as the Targum here. And withdraws the influences of his grace and Spirit; or when they have no food for their souls, or what they have is not blessed, then are they troubled (Psalm 30:7).
"Thou takest away their breath, they die, and return to their dust": Their original dust, from whence they sprung, as man himself does. The breath of all is from the Lord. He gives it to his creatures, and when he pleases he takes it away. And when he does, they die and become dust again.
About the worst thing that can happen to us, is for God to turn a deaf ear to our cry. How many times in this lesson, have I said that the next breath we breathe is a gift from God? When He takes the breath of life away, we die. Our body will return to the dust from which it was made. Our Spirit will live forever. If we are a Christian, our spirit body will live in heaven with the Lord Jesus.
1 Corinthians 15:44 "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body."
Psalm 104:30 "Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth."
"Thy Spirit": This most likely should be translated "Your breath", which corresponds to "the breath of life" (in Gen. 2:7).
There are two creations really. God at first made man of the dust of the earth, and breathed the breath of life in him and he became a living soul. The second birth is that of the spirit of man. God is actually creating each day. Creation as such is an ongoing thing.
1 Corinthians 15:45 "And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit."
We know that there will be a new heaven and a new earth.
Revelation 21:1 "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea."
Verses 31-35: Man's glory is fading; God's glory is everlasting. Creatures change, but with the Creator there is no variableness. And if mediation on the glories of creation be so sweet to the soul, what greater glory appears to the enlightened mind, when contemplating the great work of redemption! There alone can a sinner perceive ground of confidence and joy in God. While he with pleasure upholds all, governs all, and rejoices in all his works. Let our souls, touched by his grace, meditate on and praise him.
The psalmist closes with a benediction to the Creator in which he prays that the ungodly might no longer spiritually pollute God's universe (104:35). This prayer anticipates the new heaven and new earth (compare Rev. chapters 21 and 22).
Psalm 104:31 "The glory of the LORD shall endure for ever: the LORD shall rejoice in his works."
God will never cease to manifest his glorious wisdom, power, and goodness in his works. And creatures shall never be wanting to give him the praise and honor due unto his name.
"The Lord shall rejoice in his works" (see Gen. 1:31). The idea here is; that God finds pleasure in the contemplation of his own works. In the beauty and order of creation; and in the happiness which he sees as the result of his work of creation. There is no impropriety in supposing that God finds pleasure in the manifestation of the wisdom, the power, the goodness, the mercy, and the love of his own glorious nature.
God is from everlasting to everlasting. There is a time mentioned in the Bible when God was sorry that He had made man. He drowned all of them in the flood, except Noah and his family. God loves all of His children and wants to fellowship with us. We are His children, if we accept Jesus Christ as our Savior. After each thing that the Word of God created, He said it was good. His creations were all good. There is reason to rejoice.
Psalm 104:32 "He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke."
"There is great sublimity in this expression, as indicating the power and the majesty of God. He has only to "look" upon his works, and they stand in awe and tremble. The mightiest and fearful convulsions of nature occur as if they were the mere effect of God's "looking" on the earth (compare Hab. 3:10). "The mountains saw thee, and they trembled."
"He toucheth the hills, and they smoke": That is, as Mount Sinai did when God came down upon it (Exodus 19:18). It is as if the hills were conscious of his presence, and were awed.
"Trembleth ... smoke": Earthquakes and fires caused by lightning are in view.
The fear of the Lord is the beginning of wisdom. This is speaking of the terribleness of God. The earth and inhabitants tremble before Him. He can do whatever He wants to with His creation. If He is displeased with it, it is within His power to destroy it. The earth and its people tremble, because they are guilty of sin. Whether this is speaking of a volcano, or whether these are lofty people who His fire descends on, are both bad.
Psalm 104:33 "I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being."
That is, I will continue to praise him; I will never cease to adore him. The result of the psalmist's meditations on the wonderful works of God is to awaken in his mind a desire to praise God forever. He is so filled with a sense of his greatness and glory that he sees that there would be occasion for eternal praise; or that the reason for praise could never be exhausted. He who has any proper sense of the greatness, the majesty, and the glory of God "intends" to praise him forever. He sees that there is enough in the character of God to demand eternal praise, and he does not anticipate that a period can ever occur in all the future when he will feel that the causes for praise have come to an end. Or when his heart will be indisposed to celebrate that praise.
We see the penman coming from the awesomeness of God, to what he is going to do about it. He has determined in his heart to praise the Lord, while there is life within him. Songs are one of the very best ways to praise the Lord. He would be a sweet, sweet sound in the ear of the Lord.
Psalm 104:34 "My meditation of him shall be sweet: I will be glad in the LORD."
Of the glories, excellency, and perfections of his person. Of his offices, as Mediator, King, Priest, and Prophet. The Savior and Redeemer; of his works of creation, providence, and redemption. Of his word, the blessed truths and comfortable doctrines of it. Of his providential dispensations, and gracious dealings with his people in the present state. Which to meditate upon, when grace is in exercise, is very sweet, delightful, and comfortable. The Targum renders it as a petition, "let my meditation be sweet before him."
"I will be glad in the Lord": That is, I will rejoice that there is such a Being; I will seek my happiness in him as my God.
The penman here says, that even his thoughts are sweet to him. To think upon the Lord and His blessings bring pleasant thoughts. We must be glad when we think of the wonderful provision the Lord has made for us through Jesus Christ our Lord.
Psalm 104:35 "Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD."
"Sinners ... wicked": Although God has been merciful to let His fallen human creation live on (compare Gen. 3:1-24). Those who bless and praise the Lord desire to see the day when:
(1) Sinful men have been abolished from the earth (compare Rev. 20:11-15); and
(2) The curse of the earth is reversed (compare Rev. 22:3).
This is as if he has read of the terrible wrath that will come upon the earth and the evil people of the earth who did not repent. He says, even though this is so, I will bless the Lord with everything that is within me. This Psalm began with praise and ends with praise. This should be the state of the Christians. We should get up in the morning praising the Lord and go to bed at night praising Him. We must not look with regret at the outcome of the sinners. They will be judged fairly. We must do what we can to convert them, and if they won't listen, we must say with the penman here: let it be. Praise the Lord.
Psalm 104 Continued Questions
God's preservation of nature
Psalm 105: One of two historical psalms (see chapter 78), this psalm traces the history of Israel for its didactic value in the psalmist's own day. It could also be classified as a hymn of praise since it includes the characteristic threefold content: a call to praise (verses 1-6), a cause for praise (verses 7-41), and a conclusion (verses 42-45). The call to praise is unmistakable with its 11 imperatives directed toward God's people: "give thanks, call upon, make known, sing, talk", and so on. The cause for praise constitutes a brief historical survey of what the Lord did for Israel in the past. He made an unconditional covenant with Abraham and reaffirmed it to Isaac and Jacob (verse 7-11). He protected Joseph and used him to sustain His people (verses 12-22). He delivered His people from Egypt (verses 23-38). He provided for them in the wilderness (verses 39-41). In light of such a faithful, promise-keeping God, the psalmist concludes with a summary of God's blessings (the Abrahamic covenant, the Exodus, and the Conquest), and an appropriate call to praise (verses 42-45).
Verses 1-45: Just as Psalms 103 and 104 were matched pairs; so are (Psalms 105 and 106), as they look at Israel's history from God's perspective and then Israel's vantage respectively. This psalm possibly originated by command of David to Asaph on the occasion when the Ark of the Covenant was first brought to Jerusalem (2 Sam. 6:12-19; 1 Chron. 16:1-7; Psalm 105:1-15 repeats 1 Chron. 16:8-22).
III. Recounting the Work of God for Israel (105:7-45).
Verses 1-7: Our devotion is here stirred up, that we may stir up ourselves to praise God. Seek his strength; that is, his grace; the strength of his Spirit to work in us that which is good, which we cannot do but by strength derived from him, for which he will be sought. Seek to have his favor to eternity, therefore continue seeking it while living in this world; for he will not only be found, but he will reward those that diligently seek him.
Verses 1-5: Ten imperatives call Israel to a time of remembering, celebrating, and spreading the report abroad of the work of God on Israel's behalf as a result of God's covenant with Abraham.
Verses 1-3: The psalmist seeks to excite the people's gratitude by recalling God's goodness to them in former times (1 Chron. 16:34).
Psalm 105:1 "O give thanks unto the LORD; call upon his name: make known his deeds among the people."
The design here is to show that thanks should be given to the Lord in view of his dealings with his people, as stated in the subsequent portions of the psalm.
"Call upon his name": More literally, "Call him by his name." That is, Address him by his proper title. Ascribe to him the attributes which properly belong to him; or, address him in a proper manner.
Make known his deeds among the people": What he has done in former times. The allusion is to his acts in behalf of his people in delivering them from Egyptian bondage, and bringing them to the Promised Land. The word "people" here refers to the Hebrew people; and the exhortation is, that the knowledge of these deeds should be diffused and kept up among them. One of the ways of doing this was that proposed by the psalmist, to wit, by a psalm of praise. By recording and celebrating these acts in their devotions. One of the most effective modes of keeping up the knowledge of what God has done in our world is by songs of praise in worshipping assemblies.
We read that the first 15 verses of this Psalm were used in song of praise when the Ark was moved from the house of Obed-edom. Probably, David was the penman. The psalmist here, is encouraging those around him to praise and worship the LORD. We are told in the Scriptures that we have not, because we ask not. We are also, told to ask and it shall be given unto you. In the prayer that Jesus taught the disciples, He taught them to magnify God first and then ask. He is more apt to be receptive to our prayer, if we tell of His wonderful deeds to our acquaintances.
Psalm 105:2 "Sing unto him, sing psalms unto him: talk ye of all his wondrous works."
Both vocally and instrumentally, with the voice and upon instruments of music, as were used in David's time. Psalms, hymns, and spiritual songs, are to be sung now, even the song of Moses, and of the Lamb. The wondrous things God had done for his people were sufficient matter for a song; and these were to be put into one, to be transmitted to posterity. It was usual in ancient times to hand down the history of memorable events by a song.
"Talk ye of all his wondrous works": All the works of the Lord are wonderful. What David elsewhere says of himself may be said of them. That they are wonderfully made, even the least and most inconsiderable of them. And especially his works of grace, when it is observed for whom they are performed. Or on whom they are wrought; sinful creatures, enemies to God, and deserving of his wrath. These are to be talked of freely and frequently, in friendly conversation, in order to gain a further knowledge of them, and warm each other's hearts with them. And to lead into adoring and admiring views of the love and grace of God in them. And all of them deserve notice, none should be omitted, all are worthy of consideration and contemplation. For so the words may be rendered, "mediate", "on all his wondrous works". Here is a large field for meditation; and when the heart is in a proper frame for it, meditation on the works of God is sweet, pleasant, and profitable.
There is something about singing praises to the Lord that adds enthusiasm to our praise. We should never stop proclaiming to the world the wonderful works of the Lord.
Psalm 105:3 "Glory ye in his holy name: let the heart of them rejoice that seek the LORD."
In the knowledge of it, as proclaimed in Christ. In being called by his name, and in having the honor to call upon his name. In the holiness of it; and in Christ being made sanctification as well as righteousness, in whom all the seed of Israel are justified and glory. As they may also of interest in him, and communion with him.
"Let the heart of them rejoice that seek the Lord": While he may be found, and where he may be found. Who seek him in Christ, and under the guidance and direction of his Spirit. Who seek him with their whole hearts, diligently and constantly. The Targum is, "who seek doctrine from the Lord." Such may and should rejoice in him, and in him only. And that always, as they have reason to do, even in their hearts, since they that seek him find him. And whether it be at first conversion, or afterwards, or when he has for a time hid his face; it must be matter of joy to them. Even to their very hearts, to find him whom they seek.
We should never be ashamed to tell others of our God. If we are to boast of anything, it would be that we should boast of our God. We are what is in our heart. If our heart is rejoicing, it would be because we sought the Lord and found Him.
Psalm 105:4 "Seek the LORD, and his strength: seek his face evermore."
Seek strength from him. Seek that his strength may be imparted to you. Seek him as a Being of almighty power; as One by whom you may be strengthened. The Septuagint and Vulgate render this, "Seek the Lord, and 'be strengthened." Strength comes from God, and it is only by his strength that we can be strong. Only by our making use of his omnipotence in our own behalf that we can discharge the duties, and bear the trials of this life (compare the notes at Isa. 40:29-31).
"Seek his face evermore": His favor. His smiling upon us. His lifting up the light of his countenance, is synonymous with his favor (see Psalms 24:6; 27:8; compare the notes at Psalm 4:6).
I am weak, but He is strong. In my weakness, He is strong. The desire of every believer is to be in the presence of the Lord. To look upon His face is reserved for our heavenly view of Him. I do not believe the Scripture above means to look upon His face. On this earth that would be certain death. What it is saying, is to seek the will of the Lord in your life.
Psalm 105:5 "Remember his marvelous works that he hath done; his wonders, and the judgments of his mouth;"
The works suited to excite wonder. Call them to remembrance in your psalm; seek the aid of music and song to impress the memory of them deeply on your hearts.
"His wonders": His miracles (see notes on Psalm 78:43 and Isa. 8:18).
"And the judgments of his mouth": That is, properly, the judgments which he pronounced on his enemies, and which were followed by their overthrow. The word does not refer here, as it often does, to his statutes or commands.
So many people are so quick to forget the things that God has done for them. It is as if they are saying, what have you done for me lately? I think if we would look back over our life and see the marvelous things that God has done for each of us, there would be so many things that it would fill a book. Why do we not fill our mouth with praise of the marvelous things He has done for us? Judgments of His mouth, could be the Scriptures in the Bible that are printed in Red. Jesus Christ is the written Word. He is also, the spoken Word as well. God said, "Let there be", and there was. This is the spoken Word. His judgments are right, and true, and righteous. The startling thing to me, is how quickly the followers of Jesus forgot the miracles and wonders that He did in their presence.
Psalm 105:6 "O ye seed of Abraham his servant, ye children of Jacob his chosen."
"Seed of Abraham ... children of Jacob": Those who were to obey the commands of 105:1-5, i.e., the nation of Israel.
These are two different groups. The first mentioned here, the seed, singular is the spiritual house of Abraham through Jesus Christ our Lord.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
The children (plural), of Jacob. His chosen are the physical house of Israel (Jacob). These are the Hebrews.
Verses 7-15: The "covenant" promised Canaan as Israel's inheritance. "My anointed" and "my prophets" refer to the patriarchs.
Verses 7-12: This section rehearses the Abrahamic Covenant.
Psalm 105:7 "He [is] the LORD our God: his judgments [are] in all the earth."
His name is Yahweh, the true God. And this God is ours (see the notes at Psalm 95:7).
"His judgments are in all the earth": More properly "in all the land;" that is, in every part of the land he is honored as our God. His institutions are established here; his laws are obeyed here; his worship is celebrated here. No other God is worshipped here; everywhere he is acknowledged as the nation's God.
He is the God of both physical Israel and spiritual Israel. He is not just the God of the Hebrews; He is the God of the Christians as well. God is the absolute authority in all the earth. Notice the possessive (our), in speaking of God. He is God of the masses, one at a time.
Verses 8-23: Let us remember the Redeemer's marvelous works, his wonders, and the judgments of his mouth. Though true Christians are few in number, strangers and pilgrims upon earth, yet a far better inheritance than Canaan is made sure to them by the covenant of God. And if we have the anointing of the Holy Spirit, none can do us any harm. Afflictions are among our mercies. They prove our faith and love, they humble our pride, they wean us from the world, and quicken our prayers. Bread is the staff which supports life. When that staff is broken, the body fails and sinks to the earth. The word of God is the staff of spiritual life, the food and support of the soul. The sorest judgment is a famine of hearing the word of the Lord. Such a famine was sore in all lands when Christ appeared in the flesh. Whose coming, and the blessed effect of it, are shadowed forth in the history of Joseph. At the appointed time Christ was exalted as Mediator; all the treasures of grace and salvation are at his disposal. Perishing sinners come to him, and are relieved by him.
Psalm 105:8 "He hath remembered his covenant for ever, the word [which] he commanded to a thousand generations."
"A thousand generations": A reference to an exceedingly long time (a generation is normally 40 years), which would encompass the remainder of human history, i.e. forever (compare Deut. 7:9; 1 Chron. 16:15).
Deuteronomy 7:9 "Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;"
This goes a little farther than going to our grandchildren. The covenant, spoken of in both of these verses, is the covenant God made with faithful Abraham. All of the faithful will be blessed through this covenant.
Verses 9-10: The original covenant that God had made with Abraham. He later renewed it with Isaac and then Jacob (compare Abraham; Gen. 12:1-3; 13:14-18; 15:18-21; 17:1 - 22:15-19; Isaac 26:23-25; and Jacob 35:9-12).
Psalm 105:9 "Which [covenant] he made with Abraham, and his oath unto Isaac;"
Or made it known unto him, and showed him his particular interest in it; promised that he would be his God, that he would bless him. And that in his seed, the Messiah, that should spring from him, all nations of the earth should be blessed (Gen. 12:2; compare with Luke 1:72).
"And his oath unto Isaac": He made known to Isaac the oath which he swore to Abraham, and promised to perform it (Gen. 26:3). Or concerning Isaac; in whom his seed was to be called, and in whose line from him the Messiah was to come, the grand article of this covenant.
Abraham had faith in God, and that was counted unto him as righteousness. This promise came through Abraham's son of the promise, Isaac. This was not a covenant through the flesh, but through the Spirit. Abraham had a son Ishmael, but he was a son of the flesh. The promise did not come through the flesh, but through the spirit.
Psalm 105:10 "And confirmed the same unto Jacob for a law, [and] to Israel [for] an everlasting covenant:"
"An everlasting covenant": From the time of the covenant until the end. Five Old Testament covenants are spoken of as "everlasting":
(1) The Noahic Covenant (Gen. 9:16);
(2) The Abrahamic Covenant (Gen. 17:7, 13, 19);
(3) The Priestly Covenant (Lev. 24:8);
(4) The Davidic Covenant (2 Sam. 23:5); and
(5) The New Covenant (Jer. 32:40).
In our study on Leviticus we found that the 40 year wanderings in the wilderness were the birthing of the law to a single nation. This nation was the house of Jacob. We found that Jesus Christ ministered 40 days in the earth after He rose from the grave setting up the grace of God through His church. The law was to the physical house of Israel. The everlasting covenant came to all mankind through the seed of Abraham, Jesus Christ our Lord.
Psalm 105:11 "Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:"
Alluding to God's promise to Jacob (Gen. 28:13). Out of the whole storehouse of the promises of God, only one is prominently brought forward, namely, that concerning the possession of Canaan Psalm 105:11). Everything revolves around this. The wonders and judgments have all for their ultimate design the fulfilment of this promise.
"The lot of your inheritance": Or, that shall be the lot of your inheritance; or, what you shall inherit. The margin is, "the cord." The Hebrew word "chebel" means a cord, a rope; and then, a measuring-line. Hence, it means a portion "measured out" and assigned to anyone as land (Joshua 17:14; 19:9; compare Psalm 16:6). The meaning is, that the land of Canaan was given by promise to the patriarchs as their lot or portion of the earth; as that which they and their descendants were to possess as their own.
The physical house of Israel would receive the land of Canaan as their Promised Land.
Psalm 105:12 "When they were [but] a few men in number; yea, very few, and strangers in it."
"Very few": God promised Abraham that He would multiply his small number of descendants to be as numerous as the stars of heaven and the sand of the seashore (compare Gen. 13:16; 15:5; 17:2, 6; 22:17).
This is speaking of the family of Jacob that went into the land of Egypt. Seventy went into the land, not counting Joseph and his family and God kept them alive while they were strangers in this land.
Psalm 105:13 "When they went from one nation to another, from [one] kingdom to another people;"
"Nation to another": Abraham had migrated from Ur of the Chaldeans to Haran and finally to Canaan (Gen. 11:31). Later, he visited Egypt (Gen. 12:10 - 13:1).
God brought them out of Egypt with His mighty Hand through 10 plagues. Each country that they came up against, God won the battle for them.
Psalm 105:14 "He suffered no man to do them wrong: yea, he reproved kings for their sakes;"
"He reproved": The Lord struck Pharaoh and his house with great plagues when Sarai was taken to his quarters (Gen. 12:17). Abimelech, king of Gerar, was also rebuked by God (Gen. 20:3-7).
After the incident at the Red Sea, the kings that they came in contact with, gave up to them. The kings were not afraid of the Israelites; they were afraid of the God of the Israelites. Look at this wonderful promise made to those who have ways that please God.
Proverbs 16:7 "When a man's ways please the LORD, he maketh even his enemies to be at peace with him."
Psalm 105:15 "[Saying], Touch not mine anointed, and do my prophets no harm."
"Touch not ... no harm": No one passage in the Old Testament records this exact statement. The psalmist most likely is summarizing several occasions, such as (Gen. 20:7; 26:11).
"Mine anointed ... my prophets": With poetic parallelism, God's prophets are termed those whom He chose to represent Him on earth. In (Gen. 20:7), Abraham is called a prophet. This title could also apply to Isaac and Jacob.
David believed so strongly that you were not to touch the anointed of God, that he ran from Saul instead of killing him, because God had anointed Saul king over Israel. Abraham was like a priest before God. The very same thing came down through Isaac and Jacob. These Israelites were the chosen of God. God fought their battles for them. To come against them would be like coming against God. The prophets of God were an anointed group of people. Again, to do them harm, would bring the wrath of God down upon you.
Verses 16-25: The history recorded in (Gen. chapters 37-50), is in view. Verses (16-22), refer to Joseph's experience in Egypt (compare Gen. chapters 37-41), while (verse 23), looks to Jacob's trek to Egypt that resulted in a 430 year stay (Gen. chapters 42-50; compare Gen. 15:13-14; Exodus 12:40).
Verses (24-25), give an overall summary of Israel's experience in Egypt (compare Exodus 1:7-14).
Psalm 105:16 "Moreover he called for a famine upon the land: he brake the whole staff of bread."
On the land of Egypt; or rather on the land of Canaan, where Jacob and his sons sojourned. And which reached to all lands (Gen. 41:56). And calling for it, it came, being a servant at the command of the Lord (see 2 Kings 8:1).
"He brake the whole staff of bread": So called, because it is the support of man's life, the principal of his sustenance. As a staff is a support to a feeble person, and which, when broke, ceases to be so. The staff of bread is broken, when either the virtue and efficacy of it for nourishment is taken away or denied. Or when there is a scarcity of bread corn; which latter seems to be intended here (see Isa. 3:1).
The only thing that would have caused Jacob to take his family into Egypt would be to save their lives. This is just what happened. Famine was throughout the land, and the only food available was in Egypt.
Psalm 105:17 "He sent a man before them, [even] Joseph, [who] was sold for a servant:"
Who, though but a lad of seventeen years of age when he was sold into Egypt, yet was a grown man when he stood before Pharaoh, and interpreted his dreams of plenty and famine to come. And advised him to lay up store in the years of plenty, against the years of famine; by which he appeared to be a wise man, as the Targum here calls him (see Gen. 37:3). Him God sent before into Egypt; before Jacob and his sons went down there, to make provision for them, to support them in the time of famine, and preserve their lives. God is said to send him, though his brethren sold him out of envy; there being such a plain hand of Providence in this matter. And which is observed by Joseph himself over and over again (Gen. 45:5). In which he was a type of Christ, in whom all provisions are made, and by whom they are communicated unto his people; who all receive out of his fullness, and grace for grace.
"Who was sold for a servant": Either "to a servant": as to Potiphar, as Aben Ezra, who was a servant of Pharaoh's. Or rather to be a servant, as Joseph was in his house. He was sold for twenty pieces of silver, as Christ, his antitype, for thirty; the price of a servant (Gen. 37:28). And who not only appeared in the form of a servant, but did the work of one. And a faithful and righteous servant he was to his Father, and on the behalf of his people.
Joseph, the favorite son of Jacob, was sold into Egypt as a slave by his brothers. He became a servant in Potiphar's house. Of course, all of this happened to fulfill the prophecy that they would be slaves in Egypt 400 years. God took the terrible act of Joseph's brothers and turned it into a blessing for all of their people.
Psalm 105:18 "Whose feet they hurt with fetters: he was laid in iron:"
In (Gen. 40:3); it is said of Joseph that he was "bound" in prison. It is not improbable that his "feet" were bound, as this is the usual way of confining prisoners.
"He was laid in iron": Or "the iron" (or, as the Targum, "the iron chain"), "went into his Soul"; his body. It ate into him, and gave him great pain. Or rather, as it is in the king's Bible, "his soul went into the iron chain"; there being, as Aben Ezra observes, an ellipsis of the particle and which is supplied by Symmachus, and so in the Targum. That is, his body was enclosed in iron bands, so Buxtorf. In all this he was a type of Christ, whose soul was made exceeding sorrowful unto death. He was seized by the Jews, led bound to the High Priest, fastened to the cursed tree, pierced with nails, and more so with the sins of his people he bore. And was laid in the prison of the grave; from whence and from judgment he was brought (Isa. 53:8).
We know this refers to the time Joseph spent in jail, after Potiphar's wife lied about Joseph. He was in chains, but soon they were removed. Joseph became the second in command in all of Egypt after interpreting Pharaoh's dream.
Psalm 105:19 "Until the time that his word came: the word of the LORD tried him."
Either the word of Joseph, interpreting the dreams of the butler and baker, till that came to be fulfilled. So the Syriac version, "till his word was proved by the event": or rather till the fame and report of that came to Pharaoh's ears (Gen. 41:13). Or else the word of the Lord, concerning his advancement and exaltation, signified in dreams to him (Gen. 37:7), as it follows:
"The word of the Lord tried him": It tried his faith and patience before it was accomplished. And when it was, it purged him and purified him, as silver in a furnace, and cleared him of the accusations and slander of his misery. For, even in the view of Pharaoh, he appeared to be a man in whom the Spirit of God was (Gen. 41:38). Some think that Christ, the essential Word, is intended, who came and visited him, tried and cleared him.
Joseph was kept in prison, until one of his fellow prisoners told the Pharaoh that Joseph could interpret dreams accurately.
Psalm 105 Questions
In the last lesson we were studying about Joseph being sold into Egypt by his brothers, winding up in jail, and becoming second to the Pharaoh as part of God's plan to get the family of Jacob into Egypt.
Psalm 105:20 "The king sent and loosed him; [even] the ruler of the people, and let him go free."
Released him from prison (Gen. 41:14). The object was that he might interpret the dreams of Pharaoh.
"The ruler of the people, and let him go free": Hebrew, "peoples," in the plural, referring either to the fact that there were "many" people in the land, or that Pharaoh ruled over tributary nations as well as over the Egyptians.
This is saying that Pharaoh himself, let Joseph out of jail.
Psalm 105:21 "He made him lord of his house, and ruler of all his substance:"
(Gen. 41:40). This implied that the administration of the affairs of the nation was virtually committed to him.
"And ruler of all his substance": Margin, as in Hebrew, "possession." Of all he had. He placed all at his disposal in the affairs of his kingdom.
When Joseph interpreted the dream of the Pharaoh with a plan to save their land, Pharaoh made Joseph second only to himself.
Psalm 105:22 "To bind his princes at his pleasure; and teach his senators wisdom."
Giving him absolute power. The power here referred to was that which was always claimed in despotic governments, and was, and is still, actually practiced in Oriental nations. Literally, "to bind his princes "by his soul;" that is, at his will; or, as he chose.
"And teach his senators wisdom": This is now a bad translation. The word "senator" in fact originally had reference to "age" (see Webster's Dictionary), but it is now commonly applied to a body of men entrusted with a share in the administration of government. Usually a higher body in a government, as the Senate of the United States. As these were usually "aged men," the word has acquired its present meaning, and is now ordinarily used without reference to age. But there was no such constituted body in the government of Egypt, for despotism does not admit of such an arrangement. The Hebrew word here means "aged men," and is employed with reference to those who were connected with the administration, or whom the monarch would consult, his counselors. The meaning of the phrase "to teach them wisdom" is, that he would instruct them "what to do;" literally, he would "make them wise," that is, in reference to the administration. He had the right of commanding them, and directing them in the administration. At the same time, it is doubtless true that Joseph was endowed with practical wisdom in the affairs of government far beyond them. And that in instructing them what to do, he actually imparted "wisdom" to them.
Verses 23-25: God sovereignly used Egypt to judge Israel (compare Gen. 15:13).
Psalm 105:23 "Israel also came into Egypt; and Jacob sojourned in the land of Ham."
"The land of Ham": Another name for the area in Egypt where part of the descendants of Ham, the youngest son of Noah, settled (compare Gen. 9:24; Psalm 78:51).
As we studied in the lessons on Genesis, we know that some of Ham's descendants settled in the land of Egypt. Specifically, they dwelled in the land of Goshen.
Verses 24-45: As the believer commonly thrives best in his soul when under the cross; so the church also flourishes most in true holiness, and increases in number, while under persecution. Yet instruments shall be raised up for their deliverance, and plagues may be expected by persecutors. And see the special care God took of his people in the wilderness. All the benefits bestowed on Israel as a nation, were shadows of spiritual blessings with which we are blessed in Christ Jesus. Having redeemed us with his blood, restored our souls to holiness, and set us at liberty from Satan's bondage, he guides and guards us all the way. He satisfies our souls with the bread of heaven, and the water of life from the Rock of salvation, and will bring us safely to heaven. He redeems his servants from all iniquity, and purifies them unto himself, to be a peculiar people, zealous of good works.
Psalm 105:24 "And he increased his people greatly; and made them stronger than their enemies."
God increased the people of Israel greatly in the land of Egypt; they went down few, and became a populous nation. Only sixty six persons, besides Jacob's sons' wives; and when they came out from thence were six hundred thousand footmen. Yea, they increased the more they were afflicted (Exodus 1:12). So the people of God in this world sometimes increase in number, and that even amidst the persecutions of their enemies. As the Christians did in the first times of the Gospel under the Roman emperors. And they increase in grace, in every grace, and oftentimes the more they are tried and exercised by afflictions.
"And made them stronger than their enemies": In their bodies, being healthier, strong, and robust; and which was seen, observed, and owned by their enemies (Exodus 1:9). So saints, being strong in the Lord, and in the power of his might, are a match for their enemies; are stronger than they, and are even more than conquerors through Christ, that has loved them.
In just over 400 years, the small group of 70 and the family of Joseph grew into a nation somewhere between 2 and 3 million. All of a sudden, the Pharaoh in the land began to be worried, because there was so many of them. He was afraid they would rise up and fight against Egypt.
Psalm 105:25 "He turned their heart to hate his people, to deal subtilely with his servants."
God turned their heart. That is, He so ordered things that they became the enemies of his people, and made it necessary that they should be removed into another land. It is not said that God did this by his direct "power;" or that he "compelled" them to hate his people. Or that he in any way interfered with their "will;" or that he regarded this "as a good" in itself. Or that he "approved" of it: but this is said in accordance with the usual representations in the Bible, where God is spoken of as having all things under his control. And where it is constantly affirmed that nothing takes place without his own proper agency and government in the matter. Nothing, not even the human will, free as it is, is independent of God. And not even the worst passions of men are "outside of his plan," or independent in such a sense that he does not afford the opportunity for their development and display (compare the notes at Isa. 6:10; 10:5-7; 10:15).
"To deal subtilely with his servants" In a fraudulent, or deceitful manner (see Exodus 1:10).
This is speaking of the time that Jacob's family were under bondage to these Egyptians.
Verses 26-36: God' deliverance of Israel from Egypt through the leadership of Moses and Aaron is rehearsed with a special emphasis on the 10 plagues, ending with the Passover (compare Exodus chapters 5-12).
Psalm 105:26 "He sent Moses his servant; [and] Aaron whom he had chosen."
Into Egypt, to deliver his people Israel out of the hands of the Egyptians. In which, as in other things, he approved himself to be a faithful servant to the Lord. Of this mission of his (see Exodus 3:10). In this he was a type of Christ, who appeared in the form of a servant, and really was one. God's righteous servant as Mediator, though his Son as a divine Person; sent by him to redeem his people out of worse than Egyptian bondage. From sin, Satan, the law, its curse and condemnation.
"And Aaron whom he had chosen": To go along with Moses, to be a mouth for him, and a prophet to him (Exodus 4:16). Who also was a type of Christ, being a priest and good spokesman, chosen and called of God, a holy and an anointed one. The Targum is, "in whom he was well pleased."
When Moses was 80 years old, God called him to go to Egypt and obtain the release of the Hebrews. Moses' brother, Aaron, was given to Moses as a helper.
Psalm 105:27 "They showed his signs among them, and wonders in the land of Ham."
Literally, "They placed among them the words of his signs." So the margin. The reference is to the miracles performed in Egypt in bringing calamities upon the Egyptians to induce them to permit the children of Israel to go out from their bondage. They were the agents in setting these wonders before the Egyptians. The term words is employed here, "the words of his signs", to keep up the idea that it was by the command of God that this was done, or by his word. It was by no power of their own, but only by the authority of God.
"And wonders in the land of Ham. Miracles. Things suited to produce astonishment (see Psalm 105:5).
Moses was endowed with power from God to do mighty wonders before the Pharaoh to get him to let the people go. One of these wonders was turning the Nile River (which the Egyptians worshipped), into blood. I believe the statement about Ham here is speaking of the plagues coming on Egypt, but not on Goshen where Jacob's family dwelled. Here is a list of some of the plagues that God sent upon Pharaoh and Egypt to get him to let the people of God go. Most of these plagues attacked one of the things worshipped by the Egyptians. Not only were these plagues to get the release of the people, but they were to discredit the gods of Egypt.
Psalm 105:28 "He sent darkness, and made it dark; and they rebelled not against his word."
Exodus (10:21-23).
"And they rebelled not against his word": More literally, "his words." The reference is to Moses and Aaron; and the idea, as expressed here, is that they were obedient to the command of God. That they went and did what he ordered them; that, although he required them to go before a mighty and proud monarch, to denounce against him the vengeance of heaven, and to be the instruments of bringing upon the land unspeakably severe judgments. Yet they did not shrink from what God commanded them to do. They were true to his appointment, and showed themselves to be faithful messengers of God. Others, however, suppose that this refers to the Egyptians, and that it is to be taken as a question: "And did they not rebel against his word?" The language might bear this, and the translators of the Septuagint seem to have so understood it, for they render it, "And they rebelled against his words." But the most natural construction is that in our common version, and the design is evidently to commend the boldness and the fidelity of Moses and Aaron.
"Darkness": The ninth plague (compare Exodus 10:21-29).
Psalm 105:29 "He turned their waters into blood, and slew their fish."
With which Egypt abounded; their streams, rivers, ponds, and pools, so that they had no water to drink. A just judgment upon them for shedding the innocent blood of infants, by drowning them in their rivers. This was the first of the ten plagues (Exodus 7:19). With this compare the second and third vials poured out on spiritual Egypt, whereby blood will be given to antichrist, and to the antichristian states, for they are worthy, having shed so much of the blood of the saints (Rev. 16:3).
"Waters into blood": The first plague (compare Exodus 7:14-25).
"And slew their fish": Which showed that the miracle was real, that the waters were really turned into blood, since the fish could not live in them, as they might if it had been only in appearance. The rivers of Egypt abounded with fish, this was a principal part of their food, and therefore must greatly distress them (see Num. 11:5).
Psalm 105:30 "Their land brought forth frogs in abundance, in the chambers of their kings."
The land of Egypt, the moist, marshy, and watery places of it. The banks of the river Nile, out of the slime and mud of which these sprung. Or, as Kimchi observes, wherever there were waters in the land there were frogs. For these came out of the streams, rivers, and ponds; this is the second plague (Exodus 8:3).
"In the chambers of their kings": That is, they came into the chambers of their kings. Not that they were produced there; they entered not only into the kneading troughs, and ovens, and bedchambers of the common people, but into the chambers of the king, and his sons, and his nobles, and princes of the land. Who may be called in the plural number kings (see Isa. 10:8). With these compare the three unclean spirits, like frogs, under the pouring out of the sixth vial, that will go forth to the kings of the earth, and gather them to the battle of the Lord God Almighty. By whom are meant the emissaries of Rome, priests and Jesuits. So called for their impurity and impudence, for their noise and loquaciousness, and for the ways and means they use to get into the cabinet councils of princes. And prevail upon them to do things which will issue in their ruin (see Rev. 16:13).
"Frogs": The second plague (compare Exodus 8:1-15).
Psalm 105:31 "He spake, and there came divers sorts of flies, [and] lice in all their coasts."
"Divers sorts of flies ... lice": The fourth and third plagues respectively (compare Exodus 8:16-32). The fifth plague of pestilence (Exodus 9:1-7), and the sixth plague of boils (Exodus 9:8-12), are not mentioned.
Verses 32-33: "Hail ... flaming fire:" The seventh plague (compare Exodus 9:13-35).
Psalm 105:32 "He gave them hail for rain, [and] flaming fire in their land."
Egypt, at least part of it, was not used to rain, but was watered by the overflowing of the Nile. But now it had hail for rain, and a grievous hail storm it was, such as was never seen in the land of Egypt before. Hail being rare, if ever there, and so frost and snow; this was the seventh plague (Exodus 9:18). Compare with this the terrible storm of hail which will fall on men at the pouring out of the seventh vial on spiritual Egypt (Rev. 16:21).
"And flaming fire in their land": For a storm of thunder and lightning went along with the hail; fire was mingled with it, and ran upon the ground (Exodus 9:23).
Psalm 105:33 "He smote their vines also and their fig trees; and brake the trees of their coasts."
So that they died; for in (Psalm 78:47), it is said, he "killed" them. And it is not only used in common speech with us, but with classical writers to speak of killing inanimate things, as trees, herbs, etc. That is, the hail smote them, or God by the hail. These are particularly mentioned because most useful, producing grapes and figs.
"And brake the trees of their coasts": All the trees within the borders of their land (Exodus 9:25).
Verse 34-35: "Locusts": The eighth plague (compare 10:1-20).
Psalm 105:34 "He spake, and the locusts came, and caterpillars, and that without number,"
A great army of them, and covered the land, that it was even darkened by them. And were such as had never been seen before, or ever were since. This is the eighth plague (Exodus 10:12), with these compare the locusts in (Rev. 9:3).
"And caterpillars, and that without number": Of these no mention is made in Exodus. They seem to be one of the kinds of locusts, or a different word is here used for the same, and so Kimchi interprets it. Some render it the white locust; it has its name from licking up the herbs and grass of the field; as the other name for the locust seems to be taken from its great abundance and increase.
Psalm 105:35 "And did eat up all the herbs in their land, and devoured the fruit of their ground."
As these creatures usually do, unless restrained (Exodus 10:5).
"And devoured the fruit of their ground": Which the hail left (Exodus 10:15).
These are not exact replicas of 9 of the 10 plagues that came, but they are the same plagues. Notice, all of the things in this that are in control of God. This is just another time when we see that everything in this earth is under direct command of God. The last plague in the next verse was of course, the worst. The Egyptians had killed the first born of the Hebrews, now God will kill their firstborn.
Psalm 105:36 "He smote also all the firstborn in their land, the chief of all their strength."
"Smote ... the firstborn": The tenth and final plague, which was death to the firstborn of man and beast (compare Exodus 11:1 - 12:51).
No home in Egypt, except the Hebrew families who had the blood of the lamb over the door, were spared. Pharaoh's own son died. This was the plague that set them free. Pharaoh told them to go.
Verses 37-41: The psalmist summarizes Israel's Exodus from Egypt. God provided for their financial and physical needs (compare Exodus 11:2-3; 12:35 and Exodus 15:26); protection by day and night (compare Exodus 14:19-20); food needs (Exodus 16:1-36); and water needs (compare Exodus 17:6; Num. 20:1-11).
Psalm 105:37 "He brought them forth also with silver and gold: and [there was] not one feeble [person] among their tribes."
Which they had begged of the Egyptians. In (Exodus 12:35), it is said, in our translation, that they had "borrowed" this gold and silver, together with raiment, of the Egyptians. This is a bad translation, as our word "borrow" means to ask anything of another for the purpose of using it for a time, with an implied understanding that it shall be returned. If an article to be used, or that as much money shall be repaid. If it is money that is borrowed, and according to this there would have been dishonesty and fraud on the part of the Israelites in "borrowing" these things of the Egyptians, when not intending (as they evidently did not), to return them. The Hebrew word, however, in Exodus 12:35 ( שׁאל shâ'al), means merely to ask, "to demand, to require, to request, to petition, or to beg." The idea of an obligation to "return" the things, as in our word "borrow," is not attached to the Hebrew word.
"And there was not one feeble person among their tribes": Literally, not one who was lame. Or, who halted, or staggered. This, of course, is not necessarily to be understood literally. It is a general description of the capability of the people for traveling, or for war.
They spoiled the Egyptians and took silver and gold into the wilderness with them. The joy of being released from the hard bondage was enough to renew their strength, but I believe this goes even further than that. God restored them so there was no feeble.
Psalm 105:38 "Egypt was glad when they departed: for the fear of them fell upon them."
They had suffered so many plagues; the land was so utterly desolate, and there was so much sorrow in their dwellings. From the calamities which had come upon them for refusing to let the Israelites go. That at last they were glad to have them depart. And they were willing to aid them that they might get rid of them. This will, in part, account for the fact that they were willing to give them what they asked, even silver and gold, if they might thus facilitate their departure.
"For the fear of them fell upon them": The fear of them, as being under the protection of God. And the fear of the judgments, which must follow if they continued to oppress them.
This is truly an understatement. The Egyptians had become terribly afraid of the God of these Israelites. This fear of Israel's God spread to countries nearby as well.
Psalm 105:39 "He spread a cloud for a covering; and fire to give light in the night."
(See the notes at Psalm 78:14).
In (Num. 10:34); it is said that "the cloud of the Lord was upon them by day," and from this seems to have been derived the idea of its "covering" them, as if it were a protection from the heat in the desert.
"And fire, to give light in the night": This respects the pillar of fire which gave them light by night. An emblem of Christ, who is the light of his people, when it is a night season with them, as it sometimes is. A night of affliction and distress, of darkness and desertion, of temptation, of carnal security and sleepiness. When Christ arises as a light in darkness, and enlightens by his presence, by his Spirit, and by his word. As well as is as fire to warm, refresh, quicken, and comfort them when chill and cold, in such seasons.
This cloud and fire was the presence of God in their midst that led them across the wilderness. When the cloud by day and the fire by night stopped, they stopped and rested until the fire or cloud moved again.
Psalm 105:40 "The people] asked, and he brought quails, and satisfied them with the bread of heaven."
(See the notes at Psalm 78:26-29).
"And satisfied them with the bread of heaven": Manna, sent down, as it were, from heaven. In (Psalm 78:25), it is called "angels' food" (see the notes there).
The Bread from heaven that fed them was the Manna that God miraculously fed them each day. They tired of the Manna and insisted on meat, and God rained quail on them knee deep. This group murmured against God, and God killed a large number of them on the way to the Promised Land.
Psalm 105:41 "He opened the rock, and the waters gushed out; they ran in the dry places [like] a river."
That is, God opened the rock, who before is said to spread the cloud, and bring the quails, for it was a miraculous affair. Or Moses, by divine orders, which was done by smiting it, when waters flowed out in great abundance, sufficient to give drink to men and beasts, and which continued (Exodus 17:6). This was typical of Christ the Rock (1 Cor. 10:4). And of the opening of his side, from whence flowed blood and water (John 19:34). And of his being smitten with the rod of justice, and by the law of Moses, from whom flow abundance of grace, and the blessings of it, freely to all his people (see notes on Psalm 78:15 and 78:16).
"They ran in the dry places like a river": And did not sink and soak into them, but continued their flow, and followed the Israelites, wherever they went (see 1 Cor. 10:4).
This is speaking of them running out of water. Moses prayed and God told Moses to strike the Rock. He did and water gushed forth from the Rock. This Rock of course is Jesus Christ. He is the fountain that never runs dry.
Verses 42-45: The psalmist concludes with a summary that alludes to Joshua's leading the nation back into the Land, first promised to Abraham (Joshua chapters 1-12), and then distributed to the 12 tribes of Israel (Joshua chapters 13-24). What God promised (compare 105:7-12), He delivered.
Psalm 105:42 "For he remembered his holy promise, [and] Abraham his servant."
(1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvelous kindness to His people (compare Psalm 105:8, 11; Exodus 2:24 is the fundamental passage), Hengstenberg. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (Gen. 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes. "Remembered ... and Abraham, or, "remembered His holy word (that is, covenant confirmed), with Abraham." which "was" with:
"And Abraham his servant;" That is, which holy word or promise was with Abraham, was spoken to him; and was with him, that he would give him and his seed the land of Canaan. And that though they should be afflicted long in Egypt, yet should come out from there with great substance (Gen. 15:13). This he remembered, as he never forgets any promise of his, nor ever suffers his faithfulness to fail, nor his covenant to be broken.
"He remembered" (as promised in verse 8).
At times these people greatly troubled the Lord, but He did not forget His promise to Abraham. He brought them to the Land He had promised Abraham. There was very little opposition to the Israelites taking their Promised Land. God fought their battles for them.
Psalm 105:43 "And he brought forth his people with joy, [and] his chosen with gladness:"
With joy at their deliverance from bondage, and for his merciful interposition.
"And his chosen with gladness": Margin, as in Hebrew, "singing" (see Exodus chapter 15).
Such joy to receive the land of milk and honey that had been promised to Abraham! These were God's chosen people that were to live above the world and live in a pleasing manner to God.
Psalm 105:44 "And gave them the lands of the heathen: and they inherited the labor of the people;"
The countries of the seven nations that dwelt in Canaan. The Lord did it, who had a right to do it, being the possessor of heaven and earth. And who was provoked unto it by the sins of these Heathens, as well as promised it to his people the Israelites.
"And they inherited the labor of the people": Dwelled in the houses they had built, which they found full of all good things. Enjoyed the vineyards and olive trees they had planted, and possessed the wells which they had dug (Deut. 6:10). In like manner, the heavenly Canaan is enjoyed by the saints without any labor of theirs. This inheritance is not of the law, nor of the works of it, it is the gift of God (Rom. 4:14).
This seems as if God was unfair to the heathen, but that is not so. He gave them ample time to repent of their ways, and when they did not, God took the land for His chosen.
Psalm 105:45 "That they might observe his statutes, and keep his laws. Praise ye the LORD."
"Keep ... observe": This theme of obedience begins (1:6-9), and ends (24:14-16, 18, 21, 24), the book of Joshua.
The psalmist drives home his point. After calling God's people to thank and praise Him, he gives ample reason for obeying: That they might observe his statutes and keep him laws".
They were chosen of all people to keep the law that God had given them in the wilderness. The Levitical law was to be kept forever.
Psalm 105 Continued Questions
Israel sins against God's love
Psalm 106: This psalm is one of national lament, though it might also be classified as a historical psalm (compare chapters 78, 105). Like Psalm 105, it traces the history of Israel, but for a different purpose. In the former psalm, the emphasis was on God's grace and faithfulness; in this psalm, it is on the people's faithlessness and the Lord's justice. (Verse 47), has been interpreted to imply that the setting of the psalm was the Babylonian captivity. This is not necessarily true, however, because the reference is quite general and there were many periods when the Israelites were oppressed by the heathen. The psalm may be divided into three key sections. First, there is a call to praise (verses 1-5). Second, a confession of Israel's past sins (verses 6-46), takes up the bulk of the psalm. In this part, after an introductory identification of present-day sins with the past (verse 6), the psalmist traces a history of rebellion and unbelief on the part of God's people. These occasions of disbelief included the Exodus (verses 7-12), the wanderings in the wilderness (verses 13-23), the events at Kadesh-barnea (verses 24-27; compare Num. 13:32; 14:41), the encampment at Shittim (verses 28-31), and occurrences within the Promised Land itself (verses 32-46). Finally, the psalmist concludes with a twofold petition, "save us ... gather us", with a twofold purpose, "to give thanks ... and to triumph" (verse 47). This last psalm in the fourth book of the Psalms ends with the now familiar doxology (verse 48).
Verses 1-48: Psalm 106 rehearses God's mercy during Israel's history in spite of Israel's sinfulness (compare Neh. 9:1-38; Psalm 78; Isa. 63:7-64; Ezek. 10:1-44; Dan. 9:1-19; Acts 7:2-53; 1 Cor. 10:1-13). The occasion for this psalm is most likely the repentance (verse 6), of post-Exilic Jews who had returned to Jerusalem (verses 46-47). Verses (1, 47-48), seem to be borrowed from (1 Chron. 16:34-36), which was sung on the occasion of the Ark's first being brought to Jerusalem by David (compare 2 Sam. 6:12-19; 1 Chron. 16:1-7). True revival appears to be the psalmist's intention.
III. The Confession of Israel's Sins (106:7-46).
Verses 1-5: None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer's righteousness will endeavor to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.
Psalm 106:1 "Praise ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever."
"Good ... Mercy": These attributes of God are especially praiseworthy to the psalmist in light of Israel's historical sin pattern (compare 106:6-46).
This Psalm begins with praise unto the LORD. Every generation of God's people can look at this and join in with praise and thanksgiving at the goodness of God. I am simply amazed, as I study my Bible, at the patience and mercy of God toward a people who are dead set on displeasing God. In this particular Psalm, David will be looking at the terrible murmuring that the Israelites did on the way to the Promised Land. It seems that all through the ages, people soon forget the blessings that God has showered upon them and fall away from God. It is no different even now. If they have not been blessed in the last five minutes, they go wandering away to find solutions to their problems in the wrong places. I believe David to be the penman here, and he is encouraging all of us to take time out to praise and worship God.
Verses 2-3: Verse 2 asks the question answered (in verse 3).
Psalm 106:2 "Who can utter the mighty acts of the LORD? [who] can show forth all his praise?"
Or powers; to which answers the Greek word for the miracles of Christ (Matt. 11:20). And Kimchi here restrains them to the wonders wrought in Egypt, and at the Red sea. But they may as well be extended to the mighty acts of God, and the effects of his power, in the creation of all things out of nothing. In the sustaining and government of the world; in the redemption of his people by Christ; in the conversion of sinners, and in the final perseverance of the saints. In all which there are such displays of the power of God as cannot be uttered and declared by mortal tongues.
"Who can show forth all his praise": Hebrew, "Cause to be heard." That is, Language cannot be found which would cause "it to be heard" in a suitable manner.
We are not even capable of remembering every little blessing that God has done for us. The English language is not sufficient to tell of His mighty acts. We really do not even know of most of His mighty acts. We have a small sprinkle of them in the Bible, but this is just a few of the many wonderful acts of the LORD.
John 21:25 "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen."
If I spent the rest of my life praising Him, it would not be enough. I would run out of time, before I was through.
Psalm 106:3 "Blessed [are] they that keep judgment, [and] he that doeth righteousness at all times."
They are blessed, for their conduct is right, and it leads to happiness. The Hebrew is, "the keepers of judgment;" that is, they who observe the rules of justice in their conduct, or who are governed by the principles of integrity.
"And he that doeth righteousness at all times": All who yield obedience to just law, whether a nation or an individual. The psalm is designed to illustrate this "by contrast;" that is, by showing, in the conduct of the Hebrew people, the consequences of "disobedience." And thus, impliedly what would have been, and what always must be, the consequences of the opposite course (compare Psalm 15:1-5).
God has given us a perfect way of life. If we live by it, He will bless us abundantly. The desire of our heart must be to do the will of the Father. There was much emphasis in the Old Testament on keeping the feast days and doing the sacrifices, but even then, God wanted obedience more than He wanted sacrifice.
1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."
Verses 4-5: The psalmist has the benefits of the Abrahamic Covenant in mind (see note on Psalm 105:9-10). He prays here for personal deliverance (verse 4), and later for national deliverance (verse 47).
Psalm 106:4 "Remember me, O LORD, with the favor [that thou bearest unto] thy people: O visit me with thy salvation;"
Literally, "Remember me with the favor of thy people." This is the language of the author of the psalm: a pious ejaculation such as will occur to the mind in recounting what God has done for his church. What are the advantages of being his friends; what blessings of peace, happiness, and joy are connected with true religion. Even the wicked sometimes have this feeling when they look on the happy life, and the peaceful death of the godly. So Balaam said, "Let me die the death of the righteous, and let my last end be like his!" (Num. 23:10).
"O visit me with thy salvation": Come to me with salvation; confer it upon me.
One of the greatest rewards in reading the Exodus is the wonderful kindness and mercy God afforded these rebellious people. It gives us extra hope that God will forgive us, as well of our shortcomings. This verse above is saying, forgive me like you did them. "O visit me with thy salvation", is a statement looking prophetically to Jesus.
Psalm 106:5 "That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance."
Thy chosen people; or, thine elect. That I may possess and enjoy the same favor and happiness which they do. It is implied here that there are special favors conferred on them; or, that happiness is found in the friendship of God which is not to be found elsewhere. It is a characteristic of true piety to desire to make that our own. A truly religious man more desires the happiness which results from being among the "chosen" of God than all that the world can confer.
"That I may rejoice in the gladness of thy nation": The happiness found in the nation that serves thee. True religion, the favor of God, not only confers happiness on the "individual" who possesses it, but on the nation or people where it prevails. It is just as much suited to produce happiness there, and is just as necessary for happiness there, as in the case of an individual.
"That I may glory with thine inheritance": That I may share the honor of thy people. The word "inheritance" here is used to denote that which is one's own, and is thus applied to the people of God considered as "his." The meaning is, that the psalmist desired no other glory, honor, or distinction, than that which pertained to God's people as such. He sought not the "glory" connected with the distinctions of the world. The display of wealth; the triumph of genius, of conquest, of arms, but the "glory" of being a friend of God, and of partaking of that which God confers on his people.
The penman here, is crying out for the blessings of the chosen of God. This is probably David and he is saying, I am part of that family of Abraham who the blessings will come through. Bless me, for I am part of the inheritance.
Psalm 106:6 "We have sinned with our fathers, we have committed iniquity, we have done wickedly."
"We ... fathers": The psalmist acknowledges the perpetual sinfulness of Israel, including that of his own generation.
The penman is confessing his sins before the Father. He is also saying that his ancestors sinned and were forgiven. They are not in this by themselves. All have sinned and come short of the glory of God. Praise God! We Christians are forgiven of all our iniquity. Not even one person, aside from Jesus, has ever lived on this earth a perfect life. Our hope is in Jesus. He took our sin and traded us His righteousness. We now are clothed in the righteousness of Christ.
Verses 7-12: This section recalls the crossing of the Red Sea during the Exodus by the nation, when Pharaoh and his army were in pursuit (compare Exodus 14:1-31).
Psalm 106:7 "Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked [him] at the sea, [even] at the Red sea."
They did not fully comprehend the design of the divine dealings. They did not perceive the greatness of the favor shown to them, or the obligation to obey and serve God under which they were placed by these remarkable manifestations.
"Thy wonders in Egypt": The miracles performed there in behalf of the Hebrew people.
"They remembered not the multitude of thy mercies": The great number of the divine interpositions in their behalf. They did not allow them to influence their conduct as they should have done. The aggravation of their offence in the case here referred to was particularly in the "multitude" of the mercies. It would have been sinful to have forgotten even one act of the divine favor. It was a great aggravation of their guilt that "so many" acts were forgotten, or that they failed to make an impression on them. So now. It is a great sin to be unmindful of a "single" favor conferred by God. It is a great aggravation of guilt that men live continually amidst so many proofs of the divine goodness. That they are fed, and clothed, and protected. That they breathe the pure air, and look upon the light of the sun. That they enjoy the comforts of domestic life, the blessings of liberty, and the offers of salvation. That they lie down and rise up; that their toils are crowned with success, and that the blessings of every land are made to come around them. And yet they forget or disregard all these proofs of the divine mercy.
"But provoked him at the sea, even at the Red Sea" (Exodus 14:10-12; see note on Exodus 13:18). They "rebelled" against him. Even amidst the wonders there occurring, and after all the blessings which they had received at his hands, when they were in danger they doubted his power, and called in question his faithfulness.
When the first real test came upon these Israelites, they forgot that God had delivered them with the ten plagues out of Egypt. They panicked at the Red Sea. They saw the sea before them, and did not trust God to get them out of this problem. Isn't that just the way we are? God has taken the Christians out of Egypt the (world), with no help from us. The first time we face a problem, we forget that He is the answer. If He can take them out of Egypt, He can help them cross the Red Sea. Do you have any mountain or river to cross? I know the One who can take you to the other side.
Psalm 106:8 "Nevertheless he saved them for his name's sake, that he might make his mighty power to be known."
"His name's sake": The glory and reputation of God provide the highest motive for His actions. This frequent Old Testament phrase appears 6 other places in the Psalms (compare Psalms 23:3; 25:11; 31;3; 79:9; 109:21; 143:11).
The marvelous thing to me, is that He saved them, even though they did not have faith to believe. He had defamed the gods of Egypt, now He would show beyond a shadow of doubt that the LORD is God. All the lands around would be afraid of the God of the Israelites after this incident.
Verses 9-11: The crossing of the Red Sea (is described in Exodus chapter 14).
Psalm 106:9 "He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness."
"He rebuked the Red Sea": This reliable historical account recalls a true supernatural miracle of God (compare Exodus 14:21-22), just as He would later provide a way for the nation to cross the Jordan into the land (compare Joshua 3:14-17).
God has power over all the elements. The sea had to obey the voice of God. Not only did the sea separate and stand in a heap on either side, but the ground in the bed of the sea dried up and they walked through on dry ground.
Psalm 106:10 "And he saved them from the hand of him that hated [them], and redeemed them from the hand of the enemy."
As Pharaoh and his people did, because of their numerous increase, which they endeavored to prevent. And still more because of the plagues inflicted on them. And now because they were gotten away from them, and therefore pursued them in great wrath and indignation (Exodus 15:9).
"And redeemed them from the hand of the enemy": The same thing in different words; so the Lord Christ has saved and redeemed his people out of the hand of all their spiritual enemies. And those that hate them and war against them, as sin, Satan, and the world (Luke 1:71).
Psalm 106:11 "And the waters covered their enemies: there was not one of them left."
They pursuing the Israelites into the sea, the waters returned, and covered Pharaoh and all his host, and drowned them. So that they sunk as a stone, and as lead into the bottom of the sea (Exodus 14:28).
"There was not one of them left": To return back to Egypt, and give an account of what became of the army (Exodus 14:28). An emblem this of the utter destruction of all our spiritual enemies by Christ. Who has not only saved us from them, but has entirely destroyed them. He has made an end of sin, even of all the sins of his people. He has spoiled Satan and his principalities and powers; he has abolished death, the last enemy, and made his saints more than conquerors over all. Likewise, it may be a representation of the destruction of the wicked at the last day, who will be all burnt up at the general conflagration, root and branch, not one will be left (see Mal. 4:1).
"There was not one of them left": As recorded in Exodus 14:28 (compare Psalm 78:53).
Pharaoh's men and chariots drowned in the sea. They never pursued the Israelites any more. The Israelites walked through the Red Sea on dry land and just as soon as they were safely on the other side, God allowed the Pharaoh's men to pursue them through the sea, and the sea drowned every one of them.
Psalm 106:12 "Then believed they his words; they sang his praise."
"They sang his praise": The Song of Moses is in view (compare Exodus 15:1-21).
Praise and thanksgiving were plentiful at the Red Sea, after the drowning of the Egyptians. The sad thing is how quickly these people forget.
Verses 13-33: Those that will not wait for God's counsel, shall justly be given up to their own hearts' lusts, to walk in their own counsels. An undue desire, even for lawful things, becomes sinful. God showed his displeasure for this. He filled them with uneasiness of mind, terror of conscience, and self-reproach. Many that fare deliciously every day, and whose bodies are healthful, have leanness in their souls: no love to God, no thankfulness, no appetite for the Bread of life, and then the soul must be lean. Those wretchedly forget themselves, that feast their bodies and starve their souls. Even the true believer will see abundant cause to say, it is of the Lord's mercies that I am not consumed. Often have we set up idols in our hearts, and cleaved to some forbidden object. So that if a greater than Moses had not stood to turn away the anger of the Lord, we should have been destroyed. If God dealt severely with Moses for unadvised words, what do those deserve who speak many proud and wicked words? It is just in God to remove those relations that are blessings to us, when we are peevish and provoking to them, and grieve their spirits. This section remembers the nation's wanderings in the wilderness (compare Num. chapter 14; Deut. Chapter 34).
Verses 13-15: The Jews forgot what God had most recently done on their behalf, but:
(1) Remembered the basics of life that Egypt provided, and
(2) Doubted that they would have water (compare Exodus 15:24), or food (compare Exodus 16:2-3), in the future.
Israel "tempted God" with their selfish requests. "He gave them" what they wanted, but their craving ended in sickness. Their impatience rushed them to premature death (Num. 11:18-33).
Psalm 106:13 "They soon forgat his works; they waited not for his counsel:"
The miracles he wrought in Egypt, the deliverance of them from thence with a mighty hand and outstretched arm, and the leading them through the Red sea as on dry land. And destroying all their enemies. All these they soon forgot, for they had gone but three days' journey into the wilderness after this, before they began to murmur and show distrust of the power and providence of God (Exodus 15:22). It is in the Hebrew text, "they made haste, they forgot his works"; as soon as they were out of Egypt, they were for entering into the land of Canaan at once, and were much displeased that they were not immediately led into it.
"They waited not for his counsel": They did not ask counsel of God, though it belongs to him, and he is wonderful in it, and does all things after the counsel of his own will. Nor would they take it when given by Moses and Joshua. They did not choose to wait his time and way of working. They were for limiting the Holy One of Israel to their time and way. They were for being in the land of Canaan before his time; and were for eating flesh, when it was his counsel to feed on manna he provided for them every day.
God called these people who constantly complained, murmurers. At every problem, they complained instead of trusting God. Possibly one reason God allowed them to have so many problems was, so they would finally learn to trust Him.
Psalm 106:14 "But lusted exceedingly in the wilderness, and tempted God in the desert."
Margin, as in Hebrew, "lusted a lust." The reference is to their desire of better food than the manna.
"And tempted God in the desert": Tried God, whether he "could" provide for them food and drink (Psalm 78:19-20).
As I said, they were never satisfied. They spent all of their time complaining. Had God not been so longsuffering, He would have killed them in the wilderness.
Psalm 106:15 "And he gave them their request; but sent leanness into their soul."
Flesh and feathered fowl in great abundance (see Psalm 78:27). So, God sometimes gives to wicked men what they ask for, as much as they can desire, yea, more than heart could wish.
"But sent leanness into their soul": Either into their persons; or rather, their bodies, which are oft understood by this word. Of which see the notes upon (Psalm 16:10). So their inordinate desire of pleasing and pampering their bodies was the occasion of destroying them. While God denied his blessing, which alone makes food able to nourish us, and inflicted his curse, which made their food as destructive as poison to them.
He answered their requests through Moses, they were not joyful in their souls. God inhabits the praises of His people. To have fatness in your soul takes fellowship with God. They had no fellowship with God. They spent all their time complaining.
Verses 16-18: Korah, who is not named here, led the rebellion that is recounted (compare Num. 16:1-35). God's judgment concluded with fire which consumed 250 men (compare Num. 16:35).
Psalm 106:16 "They envied Moses also in the camp, [and] Aaron the saint of the LORD."
They were envious of him, or rebelled against him, as assuming too much authority (see Num. 16:1-2). The reference here is rather to the "result" of that envy in producing rebellion than to the envy itself. It is true, however, that the foundation of their opposition to him "was" envy.
"And Aaron the saint of the Lord": That is, as set apart to the service of the Lord. Or, as employed in holy things. The reference is to his "office," not to his personal character.
Even though Moses had been instigated in getting them out of the hard bondage in Egypt, they were jealous of him. They did not understand why God had chosen Moses over them. They did not realize that Moses was a very humble man. God had chosen Moses, because God knew Moses' heart. Aaron was of a very special family. God had chosen him to help Moses. Moses or Aaron did not ask for this special anointing from God. They did not ask to be chosen. God chose them. A great deal of responsibility goes along with being chosen of God to do a particular job.
Psalm 106:17 "The earth opened and swallowed up Dathan, and covered the company of Abiram."
One of the heads of the conspirators against Moses and Aaron. The earth clave asunder under him and his company; opened itself, or its mouth, and devoured them at once. This was a new, marvelous, and unheard of thing, and which manifestly showed the divine displeasure and resentment at their proceedings. And served greatly to confirm the authority and office of Moses and Aaron (see Num. 16:30).
"And covered the company of Abiram": Another of the heads of the confederacy. Korah is not mentioned, though the earth swallowed him up and all that belonged to him, their houses and their goods. Some think the reason is because it was well known that this was his case, when Dathan and Abiram are not so expressly mentioned in the history by Moses. As also because the sons of Korah were now in esteem as singers. Nor is On the son of Peleth mentioned, because, as Kimchi says, he repented, and desisted from the conspiracy.
Dathan was opposed to God's servants, and God opened up the earth and swallowed them. Like an earthquake. Abiram was destroyed at the same time. It is a very dangerous thing to come against the anointed of God, or against God. God may not instantly punish, but He will not forget. They will be punished.
Psalm 106:18 "And a fire was kindled in their company; the flame burned up the wicked."
This seems to be the company of Korah, or however a part of it. The two hundred and fifty men that had censers, and so were of the Levitical race, as Korah was. This fire came from the Lord out of heaven.
"The flame burned up the wicked": The two hundred and fifty men with censers (Num. 16:35), this was an emblem of that fire which shall consume those that hurt the witnesses. Or of that vengeance of eternal fire which wicked men will suffer forever.
The Levites were destroyed in this fire. Korah was destroyed, as well. At a later time, Korah's family were forgiven. It seems the earth swallowed Dathan and Abiram, and the fire killed Korah.
Verses 19-23: This section remembers when the nation convinced Aaron to make a golden calf for idol worship while Moses was on the mountain receiving the commandments of God (compare Exodus 32:1-14; Deut. 9:7-21).
Verses 19-21: The episode of the golden calf (is recorded Exodus chapter 32).
Psalm 106:19 "They made a calf in Horeb, and worshipped the molten image."
"Horeb": Most likely another name for Mt. Sinai (compare Exodus 19:11). This special place, called "the mountain of God" (compare Exodus 3:1; 1 Kings 19:8), is where Moses received the commandments of God (Deut. 1:6; 5:2; 29:1; Mal 4:4).
While Moses was on the mountain with God 40 days and nights waiting for the 10 commandments, the people talked Aaron into making them a golden calf to worship. When Moses came down the mountain, he heard revelry in the camp. The people were worshipping the golden calf.
Psalm 106:20 "Thus they changed their glory into the similitude of an ox that eateth grass."
Their true glory, the proper object of worship, God (compare notes Rom. 1:23). They "exchanged" that as an object of worship for the image of an ox.
"Into the similitude of an ox that eateth grass": Into the likeness of an ox. That is, they worshipped God under that image. The circumstance of its "eating grass" is added to show the absurdity of the act. Instead of worshipping God, an independent Being, who does not need to be supported, but who himself sustains all things. And provides for all, they worshipped an animal that had need of constant sustenance, and would itself soon die if deprived of its proper nourishment (compare the notes at Isa 40:18-20; 41:6-7).
The calf was one of the false gods in Egypt. They had made a golden image of the false god. They were worshipping it, when Moses came down the mountain. How soon they forgot that this was one of the false gods the Almighty God had defamed. The only true God brought them out of bondage in Egypt. He held the Egyptians off, while they crossed on dry land in the bottom of the Red Sea. He killed the Egyptians, so they would not follow them. Now, they have forgotten all about the real God. They were worshipping the thing He created rather than the Creator. When will they ever learn?
This is exactly the way people are today. People have a tendency to worship the things they can see with their eyes instead of the One True God. We must worship the Creator and not His creation.
Psalm 106 Questions
Psalm 106:21 "They forgat God their savior, which had done great things in Egypt;"
"God their savior": This title, common in the pastoral epistles, is seldom used in the Old Testament outside of Isaiah (19:20; 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8). Here it refers to physical deliverance. It looks forward to Jesus Christ as spiritual redeemer (Luke 2:11).
This is speaking of the Israelites, when they made the golden calf. Moses had gone up the mountain to meet with God, and they had given up on him coming back. This is one of the times when 40 is definitely a time of testing. These Israelites failed the test. They forgot that God had saved them from the terrible bondage they had been under in Egypt. God had saved them by bringing ten plagues on the Egyptians. Ten has to do with world government. God had freed them from the grasp of the world's government and had brought them out with His mighty Hand (Savior).
Psalm 106:22 "Wondrous works in the land of Ham, [and] terrible things by the Red sea."
"Ham": Another name for the part of Egypt, which was settled by descendants of Ham, the youngest son of Noah (compare Gen. 9:24; 10:6-20).
The land of Ham was Egypt. The fact that the fire of God stood between them and the Egyptians, and held them off until the children of Israel could cross over the sea, should have been as great a miracle as the Red Sea parting. They had soon forgotten all of this.
Psalm 106:23 "Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy [them]."
"Moses, in the breach": Moses pleaded with God, based on the Abrahamic Covenant promises, not to destroy the nation in spite of their idolatry and immoral behavior (compare Exodus 32:11-14).
When God looked down from the mount, and saw what they had done, He said He was going to destroy them everyone, and start over with Moses. Moses begged for their lives. God spared them, because of Moses' pleadings for them. Of course, God could see what they were doing, and Moses could not. When Moses saw what they had done, he threw the tables of stone with the 10 commandments on them down, and broke them.
Verses 24-27: This portion recounts:
(1) The nation's rejection of Joshua's and Caleb's positive report from the Land, and
(2) Their desire to return to Egypt (compare Num. 14:1-4).
God responded with judgment (Num. 14:11-38).
Psalm 106:24 "Yea, they despised the pleasant land, they believed not his word:"
"The pleasant land": A term used of the Land God promised to Abraham for the nation Israel (compare Jer. 3:19; Zech. 7:14).
They had no faith in the Word of God. The strange thing to me is, that they had heard the voice of God from the mount, and it frightened them so much, they asked Moses to speak to God for them. They really were without excuse, because God had spoken the 10 commandments to them before Moses went on the mountain. Read more on this in our study on Exodus.
Psalm 106:25 "But murmured in their tents, [and] hearkened not unto the voice of the LORD."
They complained of Moses; they complained of their food; they complained of the hardships of their journey; they complained of God. They did this when "in their tents;" when they had a comfortable home; when safe; when provided for; when under the direct divine protection and care. So people often complain: perhaps oftener when they have "many" comforts than when they have "few" (Num. 14:2; 14:27).
And hearkened not unto the voice of the Lord": To go up and possess the land; they disbelieved his word, and were disobedient to his command. The use the apostle makes of this (see Heb. 3:7), and of their other provocations. Of their lust, idolatry, fornication, tempting of God, and murmuring against him (see 1 Cor. 10:6).
They not only did not have faith in God, but murmured against Him when they were in their tents, where they thought He could not hear. This is undoubtedly the most ungrateful group of people that I have ever read about.
Psalm 106:26 "Therefore he lifted up his hand against them, to overthrow them in the wilderness:"
He resolved to cut them off, so that none of them should reach the Promised Land (Num. 14:27-33).
"To overthrow them in the wilderness": literally, to cause them to "fall."
God at this point, regretted that He had brought them out of Egypt. One of the things that kept Him from killing every one of them was, what the nations around would think. Many were killed right here.
Psalm 106:27 "To overthrow their seed also among the nations, and to scatter them in the lands."
Their posterity was not overthrown in the wilderness; they were spared to possess the land their fathers despised. This respects later times, as does what follows.
"And to scatter them in the lands; which Kimchi explains by the discomfiture of them by the Amalekites and Canaanites, when they presumed, contrary to the will of God, to go up to the top of the hill. And by Arad's taking some of them prisoner, afterwards (Num. 14:45). But this was not done, nor to be done, in the wilderness. But the meaning is, that God lifted up his hand in the wilderness, and sware there, as Ezekiel says (Ezek. 20:23). That he would scatter them and disperse them among the Heathen. That is, at one time or another; which he did in part at the Babylonish captivity, and completely by the Romans. Which is now their case, and is a standing proof of this prophecy, and an accomplishment of the oath of God.
They were a rebellious house and ungrateful. Their murmuring never seemed to stop. Loss of fellowship with God, then or now, is possibly the worst thing that can happen to a person.
Verses 28-31: This scene recounts Israel's encounter with the prophet Balaam who, on behalf of Balak, King of Moab, tried to curse Israel but was prevented from doing so by God (compare Num. chapters 22 to 24; Deut. 23:4; Joshua 24:9-10; Neh. 13:2). Having failed, Balaam advised Balak to entice Israel with immorality and idolatry (compare 31:16 with 25:1; 2 Peter 2:15; Jude 11; Rev. 2:14). Israel sinned and God judged (Num. 25-1-13). Balaam was later slain by Israel (compare Joshua 13:22).
Psalm 106:28 "They joined themselves also unto Baal-peor, and ate the sacrifices of the dead."
"Baal-peor": Refers to Baal, a god of the Moabites, whose worship occurred at the location of the mountain called Peor (compare Num. 23:28).
"Sacrifices of the dead": This most likely refers to sacrifices made to lifeless idols (compare 1 Thess. 1:9). Israel should have been worshiping "the living God" (compare Deut. 5:26; 1 Sam. 17:26, 36; Psalms 42:2; 84:2; Jer. 10:3-10; Dan. 6:20, 26).
I want to weep for God when I see how ungrateful these people are. Can you believe they mixed with these evil people and practiced their form of false worship? They went the way of the world around them. People today who have every opportunity to know the One true God, are choosing the world over God. How can they do such a thing?
Psalm 106:29 "Thus they provoked [him] to anger with their inventions: and the plague brake in upon them."
Sin is an invention of man's. When our first parents sinned, they found out many inventions; and their posterity ever since have been inventors of evil things. And man's invention is very quick at that work. All false doctrine and false worship are of men's finding out. All idolatrous practices are their inventions, and which are here intended (see Psalm 106:39). And these are very provoking to God, who is jealous of his glory, and which is taken from him hereby. And even when he forgives such sins of men, he takes vengeance on their inventions, as in this case (Psalm 99:8). For it follows:
"And the plague brake in upon them": Like an inundation of water, and carried off four and twenty thousand persons (Num. 25:9).
It is a very serious thing to provoke God. Twenty four thousand of them fell to the deadly plague that God sent upon them. The reason God did this was, because they were practicing revolting sin. It troubles me greatly that in our nation, many people have begun to say that homosexuality is an alternate life style. It is an abomination to God. This type of sin was the very same here. God will not always look the other way. The plague then, was a deadly disease that swept through the camp and appeared to be about to involve the whole camp. Does this sound familiar?
Psalm 106:30 "Then stood up Phinehas, and executed judgment: and [so] the plague was stayed."
"Phinehas": The son of Eleazar, son of Aaron (compare Num. 25:7). When none else would, he rose up in great zeal for the Lord of hosts; and took on him the work of a civil magistrate, and slew two persons of noble birth in the very act of fornication. The Targum is, "he prayed" and so the Syriac version "he interceded with the Lord, that the plague might stop." This he might do, as well as the other, though it is not elsewhere recorded, and in which he succeeded. But in the Talmud it is observed that it is not said (that is, "he prayed"), but from whence may be learned, if it is proper to say so, that he executed judgments with his Maker. The Septuagint and Vulgate Latin versions render it, "he appeased"; made atonement for propitiation; and this is said of him (Num. 25:13).
"And so the plague was stayed": It was restrained from proceeding further; no more execution was done by it. In this he was a type of Christ, who, by doing righteousness, by the atoning sacrifice of himself, and by his intercession, has appeased the wrath of God. And satisfied divine justice so that there is no condemnation to them that are interested in him. No evil of punishment shall befall them, nor plague come nigh them.
Phinehas saw this terrible sin. He was inflamed with righteous indignation, and slew two of the people openly involved in this terrible sin. God stayed the plague, because of this righteous man. You may read more about this in (Numbers chapter 25).
Psalm 106:31 "And that was counted unto him for righteousness unto all generations for evermore."
"Counted unto him for righteousness": This was a just and rewardable action, evidencing faith in God. As with Abraham (compare Gen. 1:5-6 and Rom. 4:3; Gal 3:6; James 2:23), so it was also with Phinehas. The everlasting covenant of perpetual priesthood through Aaron, from the house of Levi, was first made by God (in Lev. 24:8-9; compare Jer. 33:17-22; Mal. 2:4-8). This covenant was reaffirmed in (Num. 18:8, 19). In this text, the covenant is further specified to be through the line of faithful Phinehas.
People who truly love God should not sit idly by and see God ridiculed with sins of the people. The worst thing is that some of this type sin is going on in some of our churches today. Phinehas was counted righteous before God, because he spoke out against this evil. He not only spoke out; he did something about it.
Verses 32-33: This scene looks back to (Num. 20:1-13), when Moses, provoked by the continuing rebellion of Israel, nonetheless wrongly stuck the rock in anger (compare Exodus 11:8; 16:20), and thus offended God (compare Num. 20:12). As a result, both Aaron (compare Num. 20:22-29), and Moses (Deut. 34:1-8), died prematurely without entering the Promised Land.
Psalm 106:32 "They angered [him] also at the waters of strife, so that it went ill with Moses for their sakes:"
Or, "at the waters of Meribah"; that is, Meribah-kadesh, as it is called in (Deut. 32:51), to distinguish it from Meribah-rephidim. Where also were waters of strife or contradiction; at which the people murmured and strove with the Lord, and greatly displeased him (Exodus 17:7). "The waters of strife" (compare Num. 20:13).
"So that it went ill with Moses for their sakes": He was not suffered to go with them into the good land. Though he most earnestly desired it, it could not be granted: but when he was just upon the borders of it, he is bid to go up to the mount, and take a view of it, and die. And all because of what was done at this place (see Num. 20:12).
The first time these people were without water, God told Moses to strike the Rock. He did, and a fountain of water gushed forth. Now they are without water and complaining to Moses again. Moses went to God and told Him of the problem. God told Moses to speak to the Rock. Moses was so angry with these people that instead of speaking to the Rock, he struck the Rock. For this one act, Moses did not get to enter the Promised Land. The Rock symbolized Jesus Christ. The first time he struck the Rock, it symbolized the crucifixion of Jesus Christ. The striking of this Rock the second time was like crucifying Christ all over again. Moses' anger at these people caused him to sin. It cost him the Promised Land. God let him view it from the mountain where he died, but he did not get to go in.
Psalm 106:33 "Because they provoked his spirit, so that he spake unadvisedly with his lips."
"His Spirit": This most likely refers to the Holy Spirit of God. The Spirit of God had an extensive ministry in the Old Testament (compare Gen. 1:2; 6:3; 2 Sam. 23:2; Neh. 9:30; Psalm 139:7; Isa. 48:16; Ezek. 2:2; 3:12-14; 8:3; 11:1, 5, 24; Hag. 2:5; Zech. 7:12). Both (Isa. 63:10-11; and Acts 7:51), point to this particular event.
This seemed such a little thing for Moses to do, but he should have not acted so hastily. We can easily see how this might have happened, because these people had troubled him so. He was God's anointed, and more was expected of him.
Verses 34-48: The conduct of the Israelites in Canaan, and God's dealings with them, show that the way of sin is down-hill. Omissions make way for commissions: when they neglected to destroy the heathen, they learned their works. One sin led to many more, and brought the judgments of God on them. Their sin was, in part, their own punishment. Sinners often see themselves ruined by those who led them into evil. Satan, who is a tempter, will be a tormentor. At length, God showed pity to his people for his covenant's sake. The unchangeableness of God's merciful nature and love to his people, makes him change the course of justice into mercy; and no other change is meant by God's repentance. Our case is awful when the outward church is considered. When nations professing Christianity, are so guilty as we are, no wonder if the Lord brings them low for their sins. Unless there is general and deep repentance, there can be no prospect but of increasing calamities. The psalm concludes with prayer for completing the deliverance of God's people, and praise for the beginning and progress of it. May all the people of the earth, before long, add their Amen.
Verses 34-39: This section describes the general sins of Israel from the time they entered the Land (Joshua 3:4), until they were exiled to Assyria (2 Kings chapter 17), and Babylon (2 Kings chapters 24 and 25). There failed to expel the heathen and sadly conformed to their idolatry.
Psalm 106:34 "They did not destroy the nations, concerning whom the LORD commanded them:"
Here begins an account of their sins and provocations, after they were settled in the land of Canaan. They did not destroy the inhabitants of the land, of the seven nations; whose land was given to them as an inheritance. And of which the Canaanites were dispossessed for their sins, and to be destroyed.
"Concerning whom the Lord commanded them": That they should destroy them. The command is in (Deut. 7:1). God's commands are to be obeyed; they are neither to be added to, nor diminished from. His commands are transgressed and violated by sins of omission or commission. The Israelites might plead mercy, but this was no excuse to an express command: the same sin Saul was afterwards guilty of, with respect to one of these nations (1 Sam. 15:2). Those spiritual Canaanites, the sinful deeds of the body, are to be mortified, and not indulged and spared (Col. 3:5).
God commanded them to go in and kill all the people, and they did not obey God. The reason God wanted them killed is, because they were practicing unnatural sin. Some would say that God was unusually hard on them. This is a case where the whole nation was involved in this type sin. He destroyed Sodom for the same sin. The children of Israel were not to mix with these people and pick up these bad sins. God wanted them destroyed, so the Israelites would not learn this sin from them.
Psalm 106:35 "But were mingled among the heathen, and learned their works."
Not only dwelt among them, but made covenants and contracts, carried on trade and commerce, and intermarried with them, contrary to the express law of God (Deut. 7:2). Nor should saints have communion with wicked men, especially in things sinful and superstitious (2 Cor. 6:14).
"And learned their works": Not their civil works and actions, their trades and business, but their idolatrous works; of which a detail is given in the following verses: "evil communications corrupt good manners" (1 Cor. 15:33).
They spared them and did just what God had known they would do, if they were not destroyed.
Verses 36-38: "Idols ... devils ... idols": Demons impersonate idols and encourage idol worship (compare Deut. 32:17; 2 Chron. 33:5-7: 1 Cor. 10:14-21; Rev. 9:20). The sacrifice of children was not uncommon (compare Deut. 12:31; 2 Kings 17:17; Ezek. 16:20-21).
Psalm 106:36 "And they served their idols: which were a snare unto them."
(See Judges 2:12-13; 2:17; 2:19; 3:6-7).
"Which were a snare unto them": Like the snares or traps by which birds and wild beasts are caught. That is, they were taken unawares; they were in danger when they did not perceive it; they fell when they thought themselves safe. The bird and the wild beast approach the snare, unconscious of danger. So the friend of God approaches the temptations which are spread out before him by the enemy of souls. And, before he is aware, he is a captive, and has fallen. Nothing could better describe the way in which the people of God are led into sin than the arts by which birds are caught by the fowler, and wild beasts by the hunter.
We learned in another lesson that idols mean nothings. A nothing cannot help you. When you choose a nothing over God, you are of all men most foolish.
Psalm 106:37 "Yea, they sacrificed their sons and their daughters unto devils,"
(See 2 Kings 16:3; Ezek.16:20; 20:31; Isa. 57:5).
"Unto devils": Hebrew, (שׁדים shêdiym ). The Septuagint ( δαιμονίοις daimoniois), "demons." So the Vulgate ("daemoniis"). The word is used only in the plural number, and is applied to idols. It occurs only (in this place, and in Deut. 32:17). On the meaning of this (see the notes at 1 Cor. 10:20).
Most of the false religions in the lands that the Israelites came across, not only worshipped false gods, but practiced human sacrifice as well. This is what this verse is saying.
Psalm 106:38 "And shed innocent blood, [even] the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood."
The blood of those who had committed no crime; who did not "deserve" the treatment which they received. That is, they were sacrificed "as" innocent persons, and "because" it was believed that they "were" innocent. The pure for the impure; the holy for the unholy. It was on the general principle that a sacrifice for sin must be itself pure, or it could not be offered in the place of the guilty. That an offering made for one who had violated law must be by one who had "not" violated it. This was the principle on which "lambs" were offered in sacrifice. It is on this principle that the atonement for sin by the Lord Jesus was made. On this depend its efficacy and its value.
"And the land was polluted with blood": That is, either so much blood was thus poured out, that it might be said that the very land was polluted with it. Or, the sin itself was so great, that it seemed to defile and pollute the whole land.
These children were made in the image of God. These were blessed of God. In our land today, there are devil worshippers who are practicing human sacrifice. What a shame the world never changes. The land is polluted with blood today.
Psalm 106:39 "Thus were they defiled with their own works, and went a whoring with their own inventions."
"Own works ... inventions": God held Israel directly responsible for their sin without excuse.
God is absolute. There is no other way to worship, other than the way He has provided for us. When men start trying to think up clever ways to entice the world into the church, it usually winds up in sin. Men's inventions destroy. God's way brings life.
Verses 40-43: From the time of the judges until the Assyrian and Babylonian exiles, God used the hand of His enemies to discipline Israel for their sin.
Psalm 106:40 "Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance."
Sin is the cause of wrath, which is compared to fire kindled by the breath of the Almighty, and is intolerable. This shows that the offence must be very great, as to incense the Lord against a people he had chosen above all others to be his peculiar people. As well as it was an aggravation, of their sin, so highly to provoke the Lord, whom they had vouched to be their God. There may be appearances of wrath for sin against those who are the Lord's people in the highest and best sense.
"Insomuch that he abhorred his own inheritance": The people of Israel, whom he had chosen for his inheritance, and were his portion, and the lot of his inheritance. This must be understood of the body of the people, not of every individual. Not of the remnant according to the election of grace among them, of which there were some in all ages. For this would be contrary to his love, and the unchangeableness of it. And however not of the persons of his people, but of their sins; and of the appearances of his providence towards them, which look like wrath, indignation, and abhorrence. For God will not cast off his people, nor forsake his inheritance (Psalm 94:14). The following verses explain this wrath and abhorrence. The Targum in the king's Bible is, "the Word of the Lord abhorred,"
Over and over, God had forgiven them, and they would go right back into a sin even worse than the last one. He had gotten so disgusted with them, that He hated He had chosen them for His people.
Psalm 106:41 "And he gave them into the hand of the heathen; and they that hated them ruled over them."
In the times of the judges; as into the hands of the Mesopotamians, Moabites, Canaanites, Midianites, and Philistines, to whom they became tributaries (see the book of Judges).
"And they that hated them ruled over them": As it was threatened and foretold they should, in case they did not observe the law of God (Lev. 26:17).
Their sins found them out. The very ones that they had been involved in sin with, now ruled over them. God as punishment to them, had allowed the heathen to rule over them. The protection of God that they had been blessed with had left, because of their habitual sin.
Psalm 106:42 "Their enemies also oppressed them, and they were brought into subjection under their hand."
By taxes, and taking the increase of their fields and sustenance, which often obliged them to cry for a deliverer, who upon this was sent to them (see Judges 2:9).
"And they were brought into subjection under their hand": Or were humbled under their hand, as the Targum; they were not only made to submit to their enemies, but they were humbled before the Lord. Brought to a sense of their sins, and acknowledgment of them, when the Lord appeared for their deliverance, as follows.
When they left their God to fellowship with the heathen, they found that they were not only ruled over by these heathen, but severely oppressed. There was no kindness in the rule of the heathen over these Israelites.
Psalm 106:43 "Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity."
From danger of invasion; from foreign arms; from entire overthrow. Numerous instances of this are recorded in the history of the Hebrew people.
"But they provoked him with their counsel": This does not mean that they gave counsel or advice to God; but it refers to the counsel which they took among themselves. The plans which they formed. These were such as to offend God.
"And were brought low for their iniquity": Margin, "impoverished or weakened." The Hebrew word means to melt away, to pine; and therefore, to decay, to be brought low (see Job 24:24). Where it is rendered "brought low," and (Eccl. 10:18), where it is rendered "decayeth." The word does not occur elsewhere. The meaning is, that they were weakened; their national strength was exhausted as a punishment for their sins.
God had delivered them over and over in the past. This time they had purposed in their heart to do what God had told them not to do, and God just let them get the punishment they deserved.
Verses 44-46: This emphasizes the unconditional nature of God's covenant with Abraham.
Psalm 106:44 "Nevertheless he regarded their affliction, when he heard their cry:"
Or "looked on them in distress"; he saw their affliction, and had compassion on them. He was so far from abhorring and despising the affliction of the afflicted, that he pitied them and sympathized with them. In all their afflictions, he was afflicted. He looked upon them with an eye of pity and concern, and helped them out of their troubles.
"When he heard their cry": Or their "prayer", as the Targum, and so other versions. Crying is prayer; and it denotes vocal and vehement prayer, such as is put up to God in distress; and which he hears and answers. His ears are open to the cries of his people.
God loved them in spite of their unfaithfulness to Him. When they get into trouble, they cry out to God, and He always listens.
Psalm 106:45 "And he remembered for them his covenant, and repented according to the multitude of his mercies."
His solemn promises made to their fathers. He remembered that covenant in their behalf; or, on account of that, he came and blessed them. He had made gracious promises to the patriarchs; he had promised to be the God of their posterity. He had his own great purposes to accomplish through their nation in the distant future; and on these accounts, he came and blessed them.
"He remembered for them his covenant": This answers the psalmist's prayer of verses 4-5 with regard to the Abrahamic Covenant that;
(1) The descendants of Abraham would multiply; and
(2) They would possess the Land (see note on Psalm 105:9-10; compare Luke 1:72-75).
"According to the multitude of his mercies": The greatness of his mercy; the disposition of his nature to show mercy; the repeated instances in which he had shown mercy in similar circumstances.
The covenant that God is remembering, is the covenant He had made with Abraham. God would not break His covenant with Abraham and forgives them. His mercies endure forever.
Psalm 106:46 "He made them also to be pitied of all those that carried them captives."
He not only pitied them himself, but caused them to be pitied by others, even by their enemies. He has the hearts of all men in his hands, and can turn them as he pleases; as he sometimes turned their hearts to hate his people (Psalm 105:25). So, he turned them to pity them, as he promised he would when they turned to him (2 Chron. 30:9). He did so by stirring up Cyrus to proclaim liberty to them, and his successors to encourage and assist in rebuilding their city and temple.
Even evil people can be controlled by God. God causes these evil people to suddenly have pity upon them and set them free.
Verses 47-48: For all its exposure of the people's ingratitude, this is essentially a psalm of praise, for God' extraordinary longsuffering emerges as the real theme and gives reality to the doxology that closes the psalm and the fourth book of the psalter (Psalms 90 - 106).
Psalm 106:47 "Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise."
The psalmist pleads, on behalf of the nation and in light of the Abrahamic Covenant, for the nation to be regathered in Israel. He remembers what the men of Moses' day forgot, i.e., God as their Savior (compare 106:21). Even though the tribes of Judah and Benjamin returned to Israel in Ezra and Nehemiah, this text looks ahead to the regathering of Israel at the time when the Lord Jesus Christ returns to rule over the promised Davidic (2 Sam. chapter 7), millennial kingdom (Rev. chapter 20), on earth (compare Ezek. 37:11-28; Hosea 14:4-8; Joel 3:18:21; Amos 9:7-15; Micah 7:14-20; Zeph. 3:8-20; Zech. Chapters 12-14).
This was the appeal they made to God. When God remembered the covenant He had made with Abraham, they immediately called out to God, and called Him our LORD. Now they are ready to thank God, if He will only gather them home to Him away from these heathens. Isn't that always the way? Don't wait to praise God until there is a crisis in your life. Praise Him in the good times and the bad times.
Psalm 106:48 "Blessed [be] the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD."
"From everlasting to everlasting": With the hopeful prayer of 106:47 on his lips, the psalmist closes the fourth book of the Psalms (Psalms 90-106), with a grand benediction focusing on the eternal character of God, Israel's Savior (compare 1 Chron. 16:36; Psalms 41:13; 90:2).
I believe the penman here, is speaking this for himself as well as for these Israelites. I would say with him, praise the LORD. Amen means so be it. Let everything that has breath say, praise the LORD.
Psalm 106 Continued Questions
God's wonderful works to the children of men
Psalm 107: Verses 2 and 3 need not be taken as a reference to the Babylonian exile. They most likely refer to the fact that God's people are viewed as collected from all worldly powers into their present position as His chosen people. The fact that all four directions are mentioned supports this idea, since Babylon itself lay to the east. After an initial call to praise (verses 1-3), the psalmist lists the various types of distresses from which the Lord rescues His people (verses 4-32). These include: redemption from wandering (verse 4-9), from prisons (verses 10-16), from deathly psychological misery (verses 17-22), and from stormy seas (verses 23-32). This survey is punctuated with a refrain intended to epitomize the reaction these acts of redemption should elicit: "Oh that men would praise the LORD" (verses 8, 15, 21, 31). The next section constitutes a miniature survey of Israel's history, though the allusions are admittedly quite vague (verses 33-41): the desolation of Egypt and the Red Sea (verses 33-34), the miraculous provision during the wilderness experience (verse 35), the conquest of Canaan (verses 36-38), and the vicissitudes of life in the Promised Land (verses 39-41). The purpose of this section is to drive home the truth that God is faithful and gracious to His people. Finally, the conclusion of the psalm (verse 42-43), applies the moral of the story to its readers: a knowledge of God' s steadfastness and love will cause rejoicing among the righteous, silence among the wicked, and meditation among the wise.
Verses 1-43: The opening line of (Psalms 105 - 107), "Oh give thanks to the LORD": links together this trilogy of songs which praise God for His goodness and mercy to Israel. Most likely this psalm has a post-Exilic origin (compare 107:3). The psalm develops two main themes:
(1) Praising God for His continual deliverance (107:4-32), and
(2) Remembering God's response to man's obedience/disobedience (107:33-42).
III. The Consequences of Obedience/Disobedience (107:33-42).
Verses 1-43: The entire message of this psalm conveys what God has done for His children and how lovingly He has dealt with them. God withholds what is deserved (punishment), and gives what is not deserved (mercy and grace).
Verses 1-9: In these verses, there is reference to the deliverance from Egypt, and perhaps that from Babylon: but the circumstances of travelers in those countries are also noted. It is scarcely possible to conceive the horrors suffered by the hapless traveler, when crossing the trackless sands, exposed to the burning rays of the sum. The words describe their case whom the Lord has redeemed from the bondage of Satan; who pass through the world as a dangerous and dreary wilderness, often ready to faint through troubles, fears, and temptations. Those who hunger and thirst after righteousness, after God, and communion with him, shall be filled with the goodness of his house, both in grace and glory.
Verses 1-3: All of those who have been delivered (redeemed, from the hand of Israel's enemy focus on God's goodness and everlasting mercy. They had been delivered through the centuries from Egypt to the south (compare Exodus chapters 12-14), Syria and Assyria to the north (compare 2 Kings 19:29-37), the Philistines to the west (compare 2 Sam. 8:1; 2 Kings 18:8), and Babylon to the east (compare Ezra chapter 1; compare the psalmist's prayer in 106:47 with verse 3.
Psalm 107:1 "O give thanks unto the LORD, for [he is] good: for his mercy [endureth] for ever."
As all men should do, at all times and for all things; the psalm begins as the former does, and gives the same reasons for thanksgiving.
"For he is good": And does good, and is the author of all good.
"For his mercy endureth for ever": And men in every age are partakers of it.
This is not just a song of this penman, but of all of the redeemed. It seems so small to just praise Him, but in all reality, that is the only thing we can do. I love the statement "his mercy endureth forever". In the last few lessons, we have seen the longsuffering of God. We have seen that over and over He forgave His people and showed mercy unto them. What a consolation to know that His mercy goes on and on forever. There is only one good, and that is God.
Psalm 107:2 "Let the redeemed of the LORD say [so], whom he hath redeemed from the hand of the enemy;"
They are especially qualified to say so; they have special occasion to say so; they can and will appreciate this trait in his character. The word rendered "redeemed" here, from (גאל gā'al), means "delivered, rescued," without reference to any price paid for the deliverance. It refers here not to a ransom from "sin," but to deliverance from "danger." The probable allusion is to the deliverance from the captivity in Babylon (compare notes at Isa. 43:3).
"Whom he hath redeemed from the hand of the enemy": The power of the enemy. That is, He has saved them from their enemies, and has not suffered them to be destroyed by them. What is here said is true in the most eminent sense of those who are redeemed by the blood of the Son of God, and who are made heirs of salvation. Every consideration makes it proper that they should praise the Lord. Of all on earth, they have most occasion for such praise; of all among people, it may be presumed that they will be best qualified to appreciate the goodness of the Lord.
The redeemed from Egypt were the children of Israel. I believe this goes much farther than that, and reaches to all Christians. One of the most important things to do, is to profess Jesus with your mouth from a heart that believes. We have been redeemed from this sinful world. We have been redeemed from sin and death. How could we not shout it from the housetops?
1 Peter 1:18-19 "Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers;" "But with the precious blood of Christ, as of a lamb without blemish and without spot:"
Psalm 107:3 "And gathered them out of the lands, from the east, and from the west, from the north, and from the south."
The countries where they were scattered. In the times of the captivity the people were not all taken to one place, or did not all abide in one place. In the long exile, of seventy years, in Babylon, they would naturally be much scattered in the different provinces. And the attempt to collect them together, to restore them again to their native land, might be attended with much difficulty.
"From the east": From all quarters; from the places where they were scattered abroad. That is, one taking his position in Babylon would see them dispersed from that place as a center into all the surrounding country.
"And from the south": Margin, as in Hebrew, "from the sea." In general, in the Old Testament, the word "sea" is used for the west, because the western boundary of the land of Palestine was the Mediterranean Sea (compare Psalm 139:9). But the supposed position of the speaker here is "Babylon," and on that account the south might be fitly designated by the word "sea;" as, on the south of Babylon, the Persian Gulf and the Indian Ocean would be soon reached.
What a promise that the believers of all nations shall be gathered unto Him! This has several meanings. It also means that the Jews will be gathered to their homeland from all over the world. Even greater than that, will be the day when we are all gathered in Him.
Verses 4-32: This portion contains four pictures or actual situations which illustrate the disastrous end of sin in the nation:
(1) Wandering in the wilderness (verses 4-9);
(2) Languishing in prison (verses 10-16);
(3) Enduring sickness (verses 17-22);
(4) Tossing on a stormy sea (verses 23-32).
Each picture follows the same sequence of four events:
(1) Man's predicament (verses 4-5; 10-12; 17-18; 23-27);
(2) Man's petition (verses 6a; 13a; 19a, 28a);
(3) God's pardon (verses 6b, 7, 13b, 14, 19b, 20; 28b-30); and
(4) Man's praise (verses 8-9; 15-16; 21-22; 31-32).
Verses 4-9: Possibly the psalmist looked back at the desert wandering of ungrateful, faithless Israel after the miraculous Exodus (Num. 14 - Joshua 2).
The wanderers here represent those lost in a desert of loneliness, routine futility and affluence that never satisfies. They search without hope and without help, unable to find their way home.
Psalm 107:4 "They wandered in the wilderness in a solitary way; they found no city to dwell in."
On their return from Babylon; or, when God was conducting them again to their own land. The word "wilderness" in the Scriptures means a desolate, barren, uninhabited region, usually destitute of trees, of springs, and of water-courses. It does not denote, as it does with us, a region of extensive "forests" (compare the notes at Matt. 4:1).
In a solitary way - Rather, in a "waste" way; a land that was desolate and uncultivated.
They found no city to dwell in - In their journeying. This was true of the region between Babylon and Palestine; a wide, barren, desolate waste.
This perhaps is speaking of their wandering in the wilderness, but in all of these lessons, we have been trying to apply each Scripture to our present day. In this I see a wilderness of sin. The person caught up in sin is wandering with no special destination. They are so blinded by the cares of this world, they would not be able to see the road even if it is there. Each person feels as if they are an island unto themselves. They really are. God will help them one at a time. They just need the Light of Jesus shined on their path and then they will be able to see the way. Abraham wandered like this, looking for a city whose maker was God. There is no resting place in this dry and barren land we call the earth. We, like Abraham, must look for a city whose maker is God.
Psalm 107:5 "Hungry and thirsty, their soul fainted in them."
As they would be, when wandering in such a desert. A more literal and expressive rendering would be, "Hungry and also thirsty."
Their soul fainted in them": The word used here - (עט(ף ‛âṭaph), means properly to cover, to clothe, as with a garment (Psalm 73:6). Or a field with grain (Psalm 65:13). Then, to hide oneself (Job 23:9); then, to cover with darkness (Psalm 77:3; 102, and title). Thus, it denotes the state of mind when darkness seems to be in the way. A way of calamity, trouble, sorrow; of weakness, faintness, feebleness. Here it would seem from the connection to refer to the exhaustion produced by the want of food and drink.
I do not believe this to be physical hunger and thirst. Jesus told the woman at the well, if she drank of the water He gave her, she would never thirst again. This hunger is for the Word of God. The Word is many times depicted as water, and as food or bread. When you feed upon the Word, it satisfies your soul.
Psalm 107:6 "Then they cried unto the LORD in their trouble, [and] he delivered them out of their distresses."
To be directed in their way, and for food and drink, as travelers do when in such distress. Natural men, even the very Heathens, when in distress, will cry unto God for relief, as Jonah's mariners did (Jonah 1:5). It is a time of trouble with awakened sinners, when they are convinced of sin by the Spirit of God; when they are pricked to the heart with a sense of it. When the terrors of death and hell get hold of them; when they see themselves lost and undone, and in a wrong way. And know not what to do; when they find themselves starving and ready to perish. And then they cry, that is, pray, unto the Lord, the God of their lives, whose ears are open to their cries.
"And he delivered them out of their distresses": By leading them in a right way, and by satisfying and filling their hungry souls with good things, as it is explained (Psalm 107:7).
When we get to the end of ourselves, then we cry out to God in earnest. He hears our prayer and answers us. Jesus is the Deliverer.
Psalm 107:7 "And he led them forth by the right way, that they might go to a city of habitation."
A literal version, if the term necessary to express it might be allowable, would be," He led them in a straight way;" he made a way for them, and that was a straight way. He conducted them in the most direct path to the land to which they were going.
"That they might go to a city of habitation": A city where they might permanently dwell. The word "city" here seems to be used in the sense of "abode." And the idea is, that he led them to a land where they might cease to be wanderers, and might find a settled home.
There are two ways a person can go. The wrong way is the wide path that leads to destruction. The right way is the straight and narrow path. That broad path of destruction is dark and full of problems and pitfalls. The right path that is narrow is well lit up with the Light of Jesus. On that path, it will be easy to see the way, if we keep our eye on the Light (Jesus).
Psalm 107:8 "Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!"
For his providential goodness, in providing food and drink for them, when fainting. In directing them to their right way, when they had lost it. And in bringing them safe to the place they were bound for. And particularly for his special grace and goodness, in redemption and effectual calling. For bringing out of a wilderness state and condition, and supplying them with all spiritual provisions, and putting them in the right way to eternal glory and happiness.
"And for his wonderful works to the children of men!" As all the above things are wonderful ones, both in providence and grace. This verse is repeated at the close of each of the instances produced. In which the goodness of God appears to persons in distress, and who being delivered, ought to acknowledge it, and be thankful for it. Or "confess": that is, declare to God his goodness, and to the children of men his wonderful works; so the Targum.
Those who have been delivered, whether from physical bondage or spiritual bondage, should praise Him without ceasing. Greater love hath no man than He lay down His life for His friends. Jesus called us friends. He gave His life on the cross that we might be saved. His 6 hours of work on the cross was the greatest work ever done for mankind. It was all done for the children of men, that they might become the sons of God.
Psalm 107:9 "For he satisfieth the longing soul, and filleth the hungry soul with goodness."
The soul that is hungry and thirsty, and longs for food and drink, when nature in such circumstances craves. And so such who long for Christ and his grace, for an interest in him, and fellowship with him. The Lord satisfies with these things, as with marrow and fatness.
"And filleth the hungry soul with goodness": With the goodness and fatness of his house; with good things; with the good things laid up in Christ and in the covenant. With the good things of the Gospel; and with the grace and goodness of God in Christ (see Psalm 65:4).
There is a longing in the soul of all mankind. This longing cannot be filled with anything except the Lord. I have heard many people say, that they searched and searched to fill the void in their life. Many of them became very famous and rich people, but it did not fill that void, until they received Jesus into their life. He fills that hungry longing soul. He fills it and makes their life whole.
Verses 10-16: Possibly the psalmist thought of the capture and imprisonment of King Zedekiah ca. 586 B.C. (compare 2 Kings 25:4-7; Jer. 39:4-8; 52:1-11).
People are like prisoners, trapped in the dungeon of their own moral folly, victimized by their own evil doings. They started out with freedom of choice, but they continued to choose the wrong thing until finally their ability to choose was taken away. Yet there is hope for those who cry out to the Lord for deliverance from this bondage.
This description of prisoners and captives' intimates that they are desolate and sorrowful. In the eastern prisons, the captives were and are treated with much severity. Afflicting providences must be improved as humbling providences; and we lose the benefit, if our hearts are un-humbled and un-broken under them. This is a shadow of the sinner's deliverance from a far worse confinement. The awakened sinner discovers his guilt and misery. Having struggled in vain for deliverance, he finds there is no help for him but in the mercy and grace of God. His sin is forgiven by a merciful God, and his pardon is accompanied by deliverance from the power of sin and Satan, and by the sanctifying and comforting influences of God the Holy Spirit.
Psalm 107:10 "Such as sit in darkness and in the shadow of death, [being] bound in affliction and iron;"
This is the second instance of persons in distress calling on the name of the Lord; and who, being delivered, are under obligation to praise him, such as are captives and prisoners. The Targum applies it to the Israelites in the Babylonish captivity; but it is much better to interpret it of prisoners in common. Whose prisons are generally dark cells or dungeons, and where they are alone, and deprived of the company of the living. And so are not only in darkness, but seem as if they were in the state of the dead; their condition is the shadow of it, and bears some resemblance to it. And it may be applied, in a spiritual sense, to the case and condition of the people of God in a state of un-regeneracy, which is described in the same language (Isa. 9:2). And which is a state of darkness and ignorance. They are darkness itself, and are ignorant of themselves and their case; of the nature of sin, and the evil of it. Of the spirituality of the law; of God in Christ; of Christ, and the way of salvation by him; of the Spirit, and his work. Of the Scriptures, and the doctrines of the Gospel contained in them; and, like persons in a dark prison, cannot behold the sun, nor see to read nor work. And are like those that are in the state of the dead; and indeed, are dead in Adam. Dead in law, dead in trespasses and sins; having no spiritual life, sense, nor motion. And here they sit, continue and remain, during the time of their ignorance, till it pleases the Lord to enlighten, quicken, and convert them. These phrases are used of the people of God after conversion, when in darkness and desertion, and under afflictive providences (Psalm 23:4).
"Being bound in affliction and iron": That is, with fetters of iron, which is very afflicting (see Psalm 105:18). And fitly describes the people of God in a state of nature, who are led captive by Satan. At his will; are held with the cords and fetters of their own sins, and are shut up under the law, as a ministering of condemnation and death. Or, bound with affliction, as with iron; hence we read of fetters and cords of affliction (Job 36:8). With which good men may be held for their iniquities; or, however, are chastened with them for their good. Some refer all this to the state of the Christian church under the ten persecutions (Rev. 2:10).
This does not necessarily mean that the iron was a physical chain of iron that had them bound. Sin can bind you stronger than any chain you can find. The only way to do away with darkness, is shine the Light of Jesus on it.
2 Peter 1:19 "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:"
We are doomed to death and hell, until we receive Jesus and let the day Star shine in our life.
Psalm 107:11 "Because they rebelled against the words of God, and contemned the counsel of the most High:"
All afflictions, as captivity and imprisonment, are generally for sin; which is a rebellion against God, and a transgression of his laws. Adam rebelled against the words of God, not giving credit to them, but believing the words of the devil. And so brought himself and all his posterity into that state of darkness, captivity, and death, before described. Some understand this only of the light of nature, and the dictates of it, against which men rebel. But rather it designs any and every revelation of the will of God, either in the law or in the Gospel. Disobedience to which is rebellion against the words of God, and is highly resented by him.
"And contemned the counsel of the Most High": The advice he gives in his law, and by his prophets, what to do, and what to avoid. And which he gives by the ministers of the word, in his Gospel and in his ordinances. Which are both called his counsel (Luke 7:30), the contempt of which is very displeasing to him (Prov. 1:25).
Rebellion throughout the Bible, has been likened unto witchcraft. To rebel against the Words of God is even worse. God's Words are absolute truth. This would be then, to rebel against the truth and believe a lie. God's counsel to mankind is in His Word. This would be the very thing that could cause terrible problems in a person's life. The Bible is our roadmap to guide us through life to our home in heaven. To not use the map, would mean that we would be lost all the way. God has a perfect plan for your life, the same as He has a perfect plan for each person's life. To take any other way would be less than perfect. Children in the Old Testament who rebelled against their parents, were stoned to death.
Psalm 107:12 "Therefore he brought down their heart with labor; they fell down, and [there was] none to help."
Humbled them under his mighty hand; brought down their haughty spirits and proud stomachs by one afflictive providence or another. By which the Lord humbles men, as he did the Israelites in the wilderness, and hides pride from them. Or with trouble of mind, under a conviction of sin; when pride, which is the cause of rebellion against God, and of contempt of his counsel, is brought down, and the haughtiness of man laid low. And when men, humbled under a sense of sin, are made willing to submit to Christ and his righteousness, to God's way of saving sinners by him, to the law of God, and to the Gospel of Christ.
"They fell down": They threw themselves prostrate at his feet for mercy. Their heart and strength failed them, as the word signifies, and is used in (Psalm 31:10). Terrified with a sense of divine wrath, they could not stand before the Lord, nor brave it out against him.
"And there was none to help": They could not help themselves, nor was there any creature that could. There is salvation in no other than in Christ; when he saw there was none to help him in that work, his own arm brought salvation to him. And when sinners see there is help in no other, they apply to him, as follows.
To not accept the Lord would leave a person in a terrible fix. There would be nowhere to go for help.
Psalm 107:13 "Then they cried unto the LORD in their trouble, [and] he saved them out of their distresses."
Their affliction, their hearts being brought down with labor, and they being and finding themselves in a state of darkness, in the shadow of death, in affliction and iron. Or in soul troubles, under a sense of sin, and in a view of wrath and displeasure. Under apprehensions of imminent danger, as the disciples in the storm; and therefore cry to the Lord, as they did, Lord, save us, we perish (Matt. 8:2).
"And he saved them out of their distresses": From all their sins; from the curse of the law; from wrath to come; from hell and death; being both able and willing. The following verse further explains this.
The wonderful thing about God, is that He will allow us to cry unto Him, even if we have rejected Him in the past. When an earnest cry comes unto the Lord, He hears and helps. It is strange, but most people do not cry out unto the Lord, until they are at the end of being able to get out of the mess by themselves. This is a cry of desperation. God always hears this kind of prayer. He not only hears, but answers. He is really our only help.
Psalm 107:14 "He brought them out of darkness and the shadow of death, and brake their bands in sunder."
In which they were by nature, into marvelous light; to see their interest in Christ, and his salvation. And to have the light of joy and comfort in him.
"And the shadow of death": Quickening them by his Spirit and grace; causing them to live by faith upon him. Entitling them to eternal life, and securing them from eternal death.
"And brake their bands in sunder": Their cords and fetters of affliction; or their bands of sin, and the power of it. And loosed them whom Satan had bound and kept so for many years, and brought them into the glorious liberty of the children of God.
They were bound in sin. Sin leaves a person bound up with guilt and a dreading of that day of reckoning which comes to us all. When God lifts us out of this darkness, He breaks these chains of sin and sets us free. The wages of sin is death. Jesus brings life when He takes our sin and gives us His righteousness.
Psalm 107:15 "Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!"
Or, "confess to the Lord his goodness or grace", or "mercy"; own and acknowledge it, in delivering them from such a state of darkness and death, of enslavement and captivity (see Rom. 6:17).
"And for his wonderful works to the children of men!" Or, "confess" them before them. Relate and declare them to them, what wonderful things he has done for them. That they may be affected with them, and that they may praise his name together (see notes on Psalm 107:9).
There is no better reason to praise Him than the fact that He set you free. Praise Ye the Lord. Let everything that has breath praise the Lord. Praise Him for His goodness, praise Him for His love and praise Him for His sacrifice for us. Praise Him for His mighty miracles, praise Him, for He is Truth, praise Him, for He is Love. Praise Him, because there is no greater to praise. Praise Him, for He inhabits your praises.
Psalm 107:16 "For he hath broken the gates of brass, and cut the bars of iron in sunder."
The prison doors made of brass, as sometimes of iron, for the security of the prisoners (see Acts 12:10).
"And cut the bars of iron in sunder": With which they were barred and secured. Hyperbolical phrases these, as Kimchi, expressing how exceeding strong the prison doors were, and the impossibility of an escape out of them, unless the Lord had delivered them. but when he works, none can let; all obstructions are easily removed by him. Which is the sense of the words (see Isa. 45:2). Vitringa (on Rev. 12:2), interprets this of the subjection of the Roman emperors to the faith and obedience of Christ.
Brass symbolizes judgement. Jesus said that he had come to set the captives free. There is no prison that He cannot free you from.
Verses 17-22: Possibly the psalmist recalled the mass affliction and subsequent mass healing in (Num. 21:4-9).
These are people who, because of their own sin, fell into sickness and were close to "death". God healed their bodies and delivered their souls so they could "would praise".
If we knew no sin, we should know no sickness. Sinners are fools. They hurt their bodily health by intemperance, and endanger their lives by indulging their appetites. This their way is their folly. The weakness of the body is the effect of sickness. It is by the power and mercy of God that we are recovered from sickness, and it is our duty to be thankful. All Christ's miraculous cures were emblems of his healing diseases of the soul. It is also to be applied to the spiritual cures which the Spirit of grace works. He sends his word, and heals souls; convinces, converts them, makes them holy, and all by the word. Even in common cases of recovery from sickness, God in his providence speaks, and it is done. By his word and Spirit, the soul is restored to health and holiness.
Psalm 107:17 "Fools because of their transgression, and because of their iniquities, are afflicted."
Wicked people, considered as fools, because they "are" transgressors (compare notes at Psalms 14:1, 73:3, 75:4). The immediate allusion here, probably, is to the Jews, who had been so wicked and so supremely foolish in violating the commands of God, and making it necessary to bring upon them as a punishment the captivity at Babylon. But the language is made general because it will with equal propriety describe the conduct of all wicked people. There is nothing more foolish than an act of wickedness; there is no wisdom equal to that of obeying God.
"And because of their iniquities, are afflicted": A more literal rendering of this verse would be, "Fools from the way of their transgressions (that is, by their course of transgression), and by their iniquities, afflict themselves." The idea is, that it is "in the very line" of their transgressions; or, that they "bring it upon themselves." All punishment is in fact in the line of the offence; that is, sin leads directly to it. Or, in other words, if a man treads along in the path of sin, he will come to this result, to punishment. Punishment is not arbitrary on the part of God, and it is not of the nature of a mere direct infliction from his "hand." It is what people mete out to themselves, and what they might have avoided if they had chosen to do so.
Only a fool would say, there is no God. Fools commit one sin and add another to it. They soon are weighed down with sin and affliction becomes their daily companion. If you drink day in and day out, you will become a drunkard. This is just one of the minor afflictions that come from habitual sin.
Psalm 107:18 "Their soul abhorreth all manner of meat; and they draw near unto the gates of death."
Not only bread and common food, but dainty meat, the most delicious fare (Job 33:20). In which they most delighted in time of health, and too much indulged themselves in; and by that means brought diseases upon them, which caused this loathing in them, as is common. Thus to those who are distempered with sin, whose taste is not changed, nor can it discern perverse things, the word of God, the Gospel of Christ, which is delicious food, is not relished by them. The doctrines of it are insipid things, they loath them as light bread, as the Israelites did the manna.
"And they draw near unto the gates of death": That is, the grave. The house appointed for all living; the dwelling place of men till the resurrection. And so is said to have gates and doors (see Job 33:22). And men sometimes are brought so low by affliction as that they seem to be near to death, just upon the brink of eternity, ready to enter into the grave, and lie down among the dead.
Sin can make a person so sick that they will be sick unto death. Sickness of the heart and soul are worse than sickness of the body.
Psalm 107 Questions
Psalm 107:19 "Then they cry unto the LORD in their trouble, [and] he saveth them out of their distresses."
A time of affliction is a time of trouble, and a proper season for prayer. And by it persons are brought to the throne of grace, when humbled under the mighty hand of God, to seek for relief. Hezekiah in his affliction prayed to the Lord, though Asa sought to the physicians only, and not to the Lord. this is to be understood of such who are convinced of their folly, brought to a sense of sin and danger, and therefore cry to the Lord for his sparing mercy, and pardoning grace.
"And he saveth them out of their distresses": Their afflictions, which were distressing to them, by removing their disorders and restoring them to health again; as follows (in 107:20).
It seems that no matter how far we fall down, the Lord will stop and listen to us when we cry out in earnest to HIM. David is probably relating this to his own situation with Saul, but it really applies to all before David and all after David.
Psalm 107:20 "He sent his word, and healed them, and delivered [them] from their destructions."
He did it by a word. It was necessary for him merely to give a command, and the disease left them. So it was in the life of the Savior, who often healed the sick by a "word" (Matt. 8:8; Luke 7:7). And so now restoration from disease often seems to be accomplished as if some word had been spoken by one who had power, commanding the disease to depart. In all cases, also, whatever means may be used, healing power comes from God, and is under his control (compare Psalm 30:2).
"And delivered them from their destructions": From what would have destroyed them, if it had not been checked and removed.
The beautiful thing, here, is that Jesus (as we know Him), is the Word. The Word of God healed everyone He came into contact with when He was here on the earth. His Word is just as powerful now, as it has always been. When we pray in Jesus name, it is the Word of God that heals. We just speak the prayer, and the Word does the healing. Notice that these destructions were their own, that He delivered them from. This again is the way it is today. Most problems we have; we have brought upon ourselves. It is a comfort to know, that even if we did bring them on our own self, He will still deliver us from the problem.
Psalm 107:21 "Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!"
Both in restoring to bodily health, which is an instance of divine goodness. And in healing the diseases of the soul, or in the pardon of sin, which is according to the multitude of his mercies, and the riches of his grace.
"And for his wonderful works to the children of men": Bodily health is sometimes restored in a wonderful manner, when all means used are without success, and the prescriptions of doctors fail. And pardon of sin is a wonder of grace now, and will be to all eternity. And for these things praise ought to be given to the Lord, and they should be declared to men for his glory.
This was in the last lesson, but needs to be said over and over to remind us after we have been delivered, praise the LORD for it. He is so good. He helps those who will not, and cannot help themselves. The only thing we have to do is cry out to God, and He will answer us.
Psalm 107:22 "And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing."
Not legal sacrifices, but spiritual and evangelical ones. The sacrifices of praise and thankfulness which God has enjoined are well pleasing to him through Christ, glorify him, and are but our reasonable service (see Heb. 13:15).
"And declare his works with rejoicing": Tell them to the children of men, what he has done for them, for soul and body. Let them come to Zion with joy and everlasting joy on their heads; to the gates thereof, or to the public assemblies of the saints, and there declare what great things the Lord has done for them. And has had compassion upon them in healing their bodily diseases, and curing them of their soul maladies.
We can see from the following verse, that the sacrifice the Lord really wants, is for us to praise Him.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
A very plain way to say this, is brag on the Lord for all the great things He has done.
Verses 23:32: Possibly the psalmist had Jonah and the sailors bound for Tarshish in mind (compare Jonah chapter 1).
"The storm" encompasses many of the unexpected and sever things that happen in life. The "deep" waters are often where the Lord's business is done.
Verses 23-32: Let those who go to sea, consider and adore the Lord. Mariners have their business upon the tempestuous ocean, and there witness deliverances of which others cannot form an idea. How seasonable it is at such a time to pray! This may remind us of the terrors and distress of conscience many experience, and of those deep scenes of trouble which many pass through, in their Christian course. Yet, in answer to their cries, the Lord turns their storm into a calm, and causes their trials to end in gladness.
Psalm 107:23 "They that go down to the sea in ships, that do business in great waters;"
The scene here changes again. From those that wander in the desert, from those who are in prison, from those who are sick, the eye of the psalmist turns to those who encounter the perils of the ocean, and he finds occasion for praise to God. The phrase "go down" or "descend" is employed here because the sea is lower than the land, and because we "descend" when we embark on board of a vessel.
"That do business in great waters": Which refers either to the steering and working of the ship, and everything relating to the management of the ropes and sails, and other affairs. And in a storm much business is done, all hands are employed. Or else to the business they go to sea about, as catching fish, curing them, and carrying them to market; or else to traffic and merchandise of goods, they convey from place to place. The phrase is much like that, "as many as trade by sea" (Rev. 18:17).
We don't pay much attention to ships and sailors, because there are so many in our day. It seems that they were held in some awe, when they made a trip out into the unknown sea and came back safely. The monetary gain to be made from such ventures is, perhaps, one reason they were brave enough to try to sail the seas.
Psalm 107:24 "These see the works of the LORD, and his wonders in the deep."
In creation, the sea itself, its flux and reflux. The creatures in it, fishes of various forms and sizes: and in providence, in preserving ships and men in the most imminent danger, and even to a miracle. Sometimes causing the wind to change or to subside in a moment, whereby deliverance is wrought.
"And his wonders in the deep": The strange and wonderful creatures that are in the deep waters of the sea, and to be seen nowhere else. And the amazing appearances of divine providence, in delivering when in the greatest distress, and none at hand to help, and all hope of salvation gone.
I am sure the sea would have a way of humbling a person. Just the vastness of it, could make a person realize how small one person is in the scheme of things. The great waves that man cannot control would show a person the miracles of God. The fact that they could navigate by the stars would also make them aware of the greatness of God.
Psalm 107:25 "For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof."
"He" indicates God. God does not cause all the storms in a person's life - on occasion, the storms are a result of a person's own making. But there are times when God brings storms into people's lives for His glory and their eternal good (Rom. 8:28).
Man can sail across the top of the water, but no man has ever been able to control the waves. I am sure that many a sailor has prayed and asked God to stay the wind to keep from sinking the ship. It is God that controls the sea.
Psalm 107:26 "They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble."
The waves which are lifted up by the stormy wind, and the ships which are upon them, and the men in them.
"They go down again to the depths": One while they seem to reach the skies, and presently they are down, as it were, in the bottom of the sea, and are threatened to be buried in the midst of it. Distress at sea is described in much the same language by Virgil and Ovid.
"Their soul is melted because of trouble": Because of the danger of being cast away. So it was with Jonah's mariner's, and with the disciples in the storm; sea roaring, and men's hearts failing for fear, are joined together (in Luke 21:25).
A sailor who sees a wave coming toward him higher than the mast on the boat, would certainly feel that these waves are going all the way to the sky. It is the same thing in reverse, when the back side of the wave makes a deep cavern of water. The ship is tossed up and down, out of the control of man when this happens. The fear that grips him, is what is spoken of here (soul melted because of trouble). This is when this sailor knows for sure that he is in the hands of God.
Psalm 107:27 "They reel to and fro, and stagger like a drunken man, and are at their wit's end."
Through the agitation of the water, and motion of the ship, not being able to stand upon deck.
"And are at their wit's end": Margin, as in Hebrew, "All their wisdom is swallowed up." That is, they have no skill to guide the vessel. All that has been done by the wisdom of naval architecture in constructing it, and all that has been derived from experience in navigating the ocean, seems now to be useless. They are at the mercy of the winds and waves. They are dependent wholly on God; they can now only cry to him to save them. Often this occurs in a storm at sea, when the most skillful and experienced seaman feels that he can do no more.
The deck of the ship is falling up and down, so that they cannot walk on the deck of the ship. They stagger and have to hang on to a rail, like a drunk man would do. They are at their wits end, because they know they are helpless against this sea. This is a time when they realize that God is their only help. This takes something or someone greater than themselves to handle. They are all too aware of just how helpless they are.
Psalm 107:28 "Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses."
The only way to be helped in a helpless situation is to rely on someone stronger who has a remedy for the situation. That someone is God.
When we realize we are helpless to do anything in our own power, then we humble our self before God, and repent and seek His help. The wonderful thing is, that when we get to the end of our self, He will help us.
Psalm 107:29 "He maketh the storm a calm, so that the waves thereof are still."
As Christ did by a word speaking (Mark 4:39).
"So that the waves thereof are still": And roar and toss no more, but subside; and the sea becomes smooth and quiet, its raging ceases. The angry sea, as Horace calls it, becomes calm and peaceable (see Psalm 89:9).
Jesus showed beyond a shadow of doubt, that He had control of the waves when He spoke to the sea, and told it to be still, and it quieted down immediately. The storms of life itself may be raging all around us, but Jesus brings perfect peace.
Psalm 107:30 "Then are they glad because they be quiet; so he bringeth them unto their desired haven."
The Lord does not just take His people out of the storm; He takes them where they need to go.
We do not appreciate the calm, until there has been a stormy sea. To see the place we have desired to sail to, after the terrible storm would be plenty of reason to rejoice. This does not have to be a storm at sea. If our life has been in some terrible confusion, and all of a sudden, things all fall in shape and we feel great joy. Thank God, He can calm the wildest storm.
Psalm 107:31 "Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!"
Seafaring men particularly, before mentioned, as Jonah's mariners did (Jonah 1:16). Or all the four sorts of persons instanced in, as Kimchi thinks. And even all men whatsoever should do this, high and low, rich and poor, of every age, sex, and condition. Since they all receive favors from the Lord, and should return thanks to him. And especially good men, who are blessed with spiritual blessings by him. These should all confess to the Lord his goodness; as it may be rendered (see note on Psalm 107:15). They should own the mercy received as the Lord's doing, and acknowledge their unworthiness of it, and give him the glory of it.
"And for his wonderful works to the children of men!" Or, "confess and declare his wonderful works to the children of men". The wonderful works of creation and providence, which those that go to sea, see in the deeps, and everything of the same kind which others observe. And especially the wonderful works of grace, or what God has done in a wonderful manner for the souls of his people (see Psalm 66:16).
After we have come through a terrible experience like this aforementioned, do we stop and praise God for seeing us through? It seems to me; we would be so grateful that we would shout our praises to the top of our voice. The children of men, have no help on this earth, until they become the sons of God.
Psalm 107:32 "Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders."
Let them lift up his name on high; let them make it conspicuous. The word means "to lift up," and is applied to praise because we thus, as it were, "lift up" God, or make him conspicuous.
"In the congregation of the people": Not merely in private, but in public. As his doings are public and conspicuous, as they pertain to all, people should acknowledge him in their public capacity, or when assembled together.
"And praise him in the assembly of the elders": The old men; the men eminent for experience and wisdom. Perhaps this refers to those who occupied some official position in public worship, as appointed to preside over that worship, and to conduct it. We know that the arrangement was early made to appoint a body of aged men to preside over the assemblies for worship, and to direct the devotions of the people. In the presence of such venerable and venerated men, they are here exhorted to give due praise to God. The "reason" for this seems to be partly drawn from what had been referred to in the previous verses. The power of God as seen in stilling the tempests of the ocean; and partly from what is immediately referred to, the blessing of God on the labors of man in cultivating the earth.
For such a wonderful deliverance, we should praise Him in front of the largest gathering we could find. The congregation then, were all the Israelites who came to the temple. The congregation now, would be the gathering at church. I love testimonials, where people tell of all the wonderful things the LORD has done for them.
Verses 33-42: This section contrasts God's blessing in response to man's obedience with God's judgment on man's sin. The psalmist makes his point with 4 illustrations:
(1) Descending from prosperity to poverty (verses 33-34);
(2) Being lifted up from barrenness to blessedness (verses 35-38);
(3) Falling from the top to the bottom (verses 39-40); and
(4) Being elevated from low to high (verses 41-42).
Verses 33-43: What surprising changes are often made in the affairs of men! Let the present desolate state of Judea, and of other countries, explain this. If we look abroad in the world, we see many greatly increase, whose beginning was small. We see many who have thus suddenly risen, as suddenly brought to nothing. Worldly wealth is uncertain; often those who are filled with it, before they are aware, lose it again. God has many ways of making men poor. The righteous shall rejoice. It shall fully convince all those who deny the Divine Providence. When sinners see how justly God takes away the gifts they have abused, they will not have a word to say. It is of great use to us to be fully assured of God's goodness, and duly affected with it. It is our wisdom to mind our duty, and to refer our comfort to him. A truly wise person will treasure in his heart this delightful psalm. From it, he will fully understand the weakness and wretchedness of man, and the power and loving-kindness of God, not for our merit, but for his mercy's sake.
Perhaps the 3 years of drought from Ahab's and Jezebel's sins are in view (compare 1 Kings 17:1; 18:18).
Psalm 107:33 "He turneth rivers into a wilderness, and the watersprings into dry ground;"
A country abounding with rivers, as the country round about Sodom and the land of Canaan were (Gen. 13:10). Such a one is sometimes, by the just judgment of God, turned into a desert.
"And the water springs into dry ground": What was like a well-watered garden becomes like dry and barren earth, on which nothing grows.
In God's dealing with man, God can cause a drought and all the rivers will dry up. Many times a drought is for just that purpose. God may be trying to get the attention of those who will not listen any other way.
Psalm 107:34 "A fruitful land into barrenness, for the wickedness of them that dwell therein."
Or, "into saltiness"; as Sodom and the land adjacent became a salt sea. And the land of Canaan was threatened to become brimstone, salt and burning, like Sodom; in which nothing was sown, and which bore no grass (see Gen. 14:3). And so the Targum, "the land of Israel, which brought forth fruit, he hath destroyed, as Sodom was overthrown."
"For the wickedness of them that dwell therein": This was the cause of the overthrow of Sodom, and of the destruction of that fine country, as also of Canaan afterwards (see Gen. 13:13). The very Heathens had a notion that barrenness and unfruitfulness in countries were owing to the sins of men. Hence the sterility and famine at Mycenas were attributed to the wickedness of Atreus. This may figuratively be understood of the present state and condition of the Jews; who were once a people well-watered with the word and ordinances, and had the first preaching of the Gospel among them. But, rejecting and despising it, are now become like a desert, barren and unfruitful in the knowledge of divine things. And it might be illustrated by the case of several Christian churches; the seven churches of Asia, and others, once as well watered gardens, but now are no more. And the places where they stood are destitute of spiritual knowledge, and the means of it.
We know that God will curse the ground for the wickedness of man. Believe me, God will do whatever is necessary to get your attention.
Verses 35-38: Perhaps the time of Abraham (Gen. 24:1; 34-35), or Joshua (Joshua 24:13), is in view.
Psalm 107:35 "He turneth the wilderness into a standing water, and dry ground into watersprings."
On the other hand, when it is the pleasure of God, a country uncultivated and like a desert, he makes it fruitful as one that is well watered and tilled. As this country of ours, and the land in America, once waste places, now fruitful ones.
"And dry ground into watersprings": Which is expressive of the same thing, and may he figuratively understood of the Gentile world. Which, before the coming of Christ, and the preaching of the Gospel, and the pouring down of the Spirit, was like a wilderness and dry ground. But now watered with the word and ordinances, and the grace of God, and in many places, has become fruitful in grace and good works. The Targum prefaces this verse thus, "when they return unto the law, he turneth, etc."
He did this very thing in the time of Noah to rid the earth of its wickedness. God will not always look the other way. There is a reckoning day. God is patient giving ample time for repentance, if it does not come, judgement does come.
Psalm 107:36 "And there he maketh the hungry to dwell, that they may prepare a city for habitation;"
In those fruitful places which they find agreeable to them, and so fix upon them as the places of their abode, and build houses, and dwell there. Having all the conveniences of life, which they wanted elsewhere. So such as hunger and thirst after righteousness make to such places where the waters are, the word is preached, and ordinances administered. And here they take up their dwelling, their bread being given them, and their waters sure unto them.
"That they may prepare a city for habitation": Those poor necessitous persons, as they were when they first came; building houses, and others continually coming to them, by degrees form a well-regulated city, which are a large number of inhabitants. Which may be considered as an emblem of the church of God, often compared to a city; and is a habitation for God, and where saints desire and delight to dwell.
God can reverse the curse, and bless the land, and it will produce. God has really always wanted man to live in the garden of Eden. Man was driven out for his own protection. When God can, He will bless the land and make the crops to grow, to make a habitation for mankind.
Psalm 107:37 "And sow the fields, and plant vineyards, which may yield fruits of increase."
Cultivate the earth. The culture of the vine was an important feature in agriculture in Palestine, and hence, it is made so prominent here.
"Which may yield fruits of increase": Or "fruit" and "increase". The fields yield all sorts of grain for food, and the vineyards wine for drink. So the seed of the word being sown, and churches planted, they increase with the increase of God, and bring forth fruits of righteousness to the glory of his name.
God prepared the earth and all in it for the habitation of man, then He made man. This verse above is speaking of the same thing on a smaller scale. God will do for an individual what He could not do for all, if they love Him and worship Him.
Psalm 107:38 "He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease."
Not only their fields and vineyards are blessed with an increase, but these husbandmen themselves. As man at his first creation was bid to do, being blessed of God; and as the Israelites were in Egypt (Gen. 1:28). And which may spiritually denote the great number of converts to Christian churches, especially in the latter day (Jer. 30:19).
"And suffereth not their cattle to decrease": Their sheep and oxen, which is reckoned a great temporal happiness (Psalm 144:13). And may signify that God does and will give a sufficient number of Gospel ministers, comparable to oxen for their laboriousness, that shall in all ages minister to his churches (see 1 Cor. 9:9).
We know that Laban did not intend for Jacob to have many cattle in the land. God had other plans and blessed Jacob greatly in the increase of his cattle. God wants His children to have their needs met.
Verses 39-40: Perhaps the Assyrian Exile (2 Kings 17:4-6), or the Babylonian Captivity (2 Kings 24:14-15), is in view.
Psalm 107:39 "Again, they are minished and brought low through oppression, affliction, and sorrow."
Or "lessened", in their families, cattle, and substance. Either the same persons as before, or others. The Targum paraphrases it, "but when they sin, they are lessened:" for sin is the cause of it, as follows:
"And brought low through oppression, affliction and sorrow": Either because of their oppression of the poor, the evil they do to them, and the sorrow they bring upon them. Or they are brought into a low estate through the tyranny and oppression of others, and by the afflictions and sorrows they are brought into by them. This may be applied to the Jews, at their destruction by the Romans, when they were greatly lessened and brought low by their oppression of them. Or rather to the Christians; not under the Heathen persecutions, for then they increased more and more. But under antichristian tyranny, when the beast had power over them, and overcame and slew them. And their numbers were so reduced, that the whole world is said to wonder after the beast (Rev. 13:3). And which will be the case again, when the witnesses will be slain. The number of Christians is greatly lessening now; there are but a few names in Sardis; Jacob is small, but will be smaller and fewer still.
God blessed Israel as His soul prospered. When His sons strayed away from God, they suffered oppression, affliction, and sorrow. When they repented and followed the One true God, He greatly blessed them.
Psalm 107:40 "He poureth contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way."
That is, the Lord does, who is above them. He laughs at them, and has them in derision, when they are raging against his people, cause, and interest. He sets them up and pulls them down at his pleasure. He hurls them from their seats and thrones, and makes them contemptible to their subjects. He sometimes brings them to a shameful end, as Herod, who was eaten with worms. And wicked princes, if they are not brought to disgrace in this world, they will rise to shame and everlasting contempt in the other. And will stand with the meanest and lowest before the Judge of the whole earth; and seek to the rocks and mountains to cover them from his wrath. This particularly will be true of the antichristian princes, when the vials of God's wrath will be poured out upon them (Rev. 16:1).
"And causeth them to wander in the wilderness": Where there is no way; no beaten track or path; whither being driven out of their kingdoms, they flee for shelter, and wander about in untrodden paths. As Nebuchadnezzar, when he was driven from men, and had his dwelling with the beasts of the field. Or this may be interpreted, as it is by Aben Ezra and Kimchi, the infatuation of their wisdom, and of their being left without counsel, and erring through it; being at their wits' end, not knowing what step to take, or measures to concert. Being in a maze, in a wilderness, at an entire loss what they should do (see Job 12:17).
These princes spoken of here, are the descendants of Israel. Their unbelief caused their wandering in the wilderness. God let them wander, until the old generation died and the new generation was born. God does not reward unbelief.
Verses 41-42: Perhaps the impoverished Jews in Egypt who were made rich with Egyptian gold and other treasures are in view (compare Exodus 1:13-14; with 3:21-22, 11:2; 12:35-36).
Psalm 107:41 "Yet setteth he the poor on high from affliction, and maketh [him] families like a flock."
Margin, "after." The sense is not materially different. The idea is, that while he thus humbles princes, bringing them down from their lofty position, he has respect to the poor in their condition of suffering and trial, and raises them from that depressed state, and gives them prosperity. Thus he orders the circumstances of people, and shows his sovereignty.
"And maketh him families like flock": Numerous as a flock. Large families were accounted a blessing among the Hebrews (see notes at Psalm 107:38).
God will choose whoever He wants for His family, as we see in the next Scripture.
Matthew 3:9 "And think not to say within yourselves, We have Abraham to [our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham."
Psalm 107:42 "The righteous shall see [it], and rejoice: and all iniquity shall stop her mouth."
Shall see the increase and prosperity of the saints, the glory of the church in the latter day, and rejoice at it. The judgments of God upon the wicked, upon antichristian princes and states, and rejoice on that account (see Rev. 18:20). And the several deliverances of persons in distress before mentioned, and rejoice with them that rejoice; which is what good men ought to do (Rom. 12:15).
"And all iniquity shall stop her mouth": Men of iniquity, very bad men, the man of sin and his followers, and all profane and atheist persons, who will be silenced and have nothing to say against the providence of God. Will be confounded, and through shame lay their hand on their mouths and be struck with admiration at the wonderful things done by the Lord for his people. Nor will they have anything to say against their own condemnation.
Where there are righteous (children of the Light), there is no room for those of darkness (those involved in iniquity). The light does away with the darkness. The families of God will rejoice and there will be nothing left for the wicked to say.
Psalm 107:43 "Whoso [is] wise, and will observe these [things], even they shall understand the lovingkindness of the LORD."
Or as it may be read interrogatively, "who is wise?" as in (Jer. 9:12). That is, spiritually wise, wise unto salvation. Who is made to know wisdom in the hidden part; for not such as are possessed of natural wisdom, or worldly wise men, much less who are wise to do evil, are here meant.
"And will observe these things": The remarkable appearances of divine Providence to persons in distress. The various changes and vicissitudes in the world. The several afflictions of God's people, and their deliverances out of them. The wonderful works of God in nature, providence, and grace. These will be observed, taken notice of, laid up in the mind, and kept by such who are truly wise, who know how to make a right use and proper improvement of them.
"Even they shall understand the lovingkindness of the Lord": Every one of the wise men; they will perceive the kindness of God unto all men, in the several dispensations of his providence towards them. And his special love and kindness towards his own people. Even in all their afflictions; they will perceive this to be at the bottom of every mercy and blessing. They will understand more of the nature and excellency of it, and know more of the love of God and Christ, which passeth knowledge. Or "the kindnesses of the Lord shall be understood": that is, by wise men; so R. Moses in Aben Ezra renders the words.
Perhaps the psalmist has (Prov. 8:1-36; Eccl. 12:13-14, or Hosea 14:9), in mind as he pens these concluding words.
God has opened the understanding of the wise (Christians). We have eyes to see, and we can see. We have ears to hear, and we can hear. Nothing of the lovingkindness of God is hidden from us. Those who are wise, learn to trust God in all things.
Psalm 107 Continued Questions
A Song or Psalm of David.
Psalm 108: This psalm is composed of fragments from two other psalms. The first section (verses 1-5 is taken from 57:7-11) the second section (verses 6-13, is taken from 60:5-12), with little change in the wording of either fragment. Though taken from psalms of individual lament (chapter 57), and national lament (chapter 60), the present psalm is composed of the most positive sections of confidence in both. The resulting work is a psalm of victory that only briefly alluded to the nation's lament, namely, their ever-present enemies (verses 12-13).
Verses 1-13: David combines portions of his own previously written (Psalms 57 and 60), to make up this psalm commemorating God's victories (verses 1-5 are from 57:7-11; verses 6-13 are from 60:5-12). He deleted the laments that began each psalm (57:1:6 and 60:1-4), while combing his own words of exaltation and confidence in God with only slight word variation. No specific historical occasion behind this psalm is given (see notes on Psalms 57:7-11 and 60:5-12).
Present distress makes it seem as if God has abandoned His people, but they remain dear to Him.
Verses 1-13: We may usefully select passages from different psalms, as here (Psalms 57; 60), to help our devotions, and enliven our gratitude. When the heart is firm in faith and love, the tongue, being employed in grateful praises, is our glory. Every gift of the Lord honors and profits the possessor, as it is employed in God's service and to his glory. Believers may pray with assured faith and hope, for all the blessings of salvation. Which are secured to them by the faithful promise and covenant of God. Then let them expect from him help in every trouble, and victory in every conflict. Whatever we do, whatever we gain, God must have all the glory. Lord, visit all our souls with this salvation, with this favor which thou bearest to thy chosen people.
Psalm 108:1 "O God, my heart is fixed; I will sing and give praise, even with my glory."
From here to Psalm 108:6 (the words are taken out of Psalm 57:7), which see:
"Even with my glory": My tongue (in Psalm 57:8), it is read, "awake up my glory" (see note on Psalm 57:7).
The one thing that set David aside from other sinners, was that his heart was always stayed upon God. Even though he fell to the temptation in the flesh with Bath-sheba, he still desired in his heart to please God. The first few verses of this Psalm are found in an earlier Psalm. I will not even give you the number, because I feel that God would have us look at it again. Perhaps with another view, or He would not have it here. When David says his heart is fixed, it means unmovable. He has determined in his heart to praise and worship God in song, as well as prayer. There are so many distractions in this world today, that if we are ever to pray or praise, we have to determine in our heart that we will do it regardless of the distractions.
Psalm 108:2 "Awake, psaltery and harp: I [myself] will awake early."
This is copied without change (from Psalm 57:8).
I love this particular verse, because my favorite time to fellowship with God is at three A.M. It seems the fellowship is better, if it is first, before any of the hustle of the day starts. David is saying, before anything else begins he plays and sings praises to God.
Psalm 108:3 "I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations."
This is taken from (Psalm 57:9). The only change is the substitution here of the name (יהוה Yahweh for אדני 'Adonāy). Why that change was made is unknown.
The other verse was speaking of a private time with the LORD, and this verse is speaking of public praise and worship. David is saying, that he is not ashamed to praise God publicly. This seems that David not only praises God there in his place of worship, but tells other nations of the greatness of God as well. He even sings praises in these other nations.
Psalm 108:4 "For thy mercy [is] great above the heavens: and thy truth [reacheth] unto the clouds."
This is taken from (Psalm 57:10). The only change is in the expression "above the heavens," instead of "unto the heavens." The sense is essentially the same. The particular idea here, if it differs at all from the expression in (Psalm 57:1-11), is, that the mercy of God seems to "descend" from heaven upon man, or "comes down" from on high.
Not that he needs to, but David gives the reason for his worship and praise of the LORD here. This is possibly, the subject of his praises as well. David is saying in this, that the truth of God is the same in the heavens as it is on the earth.
Psalm 108:5 "Be thou exalted, O God, above the heavens: and thy glory above all the earth;"
This is taken from (Psalm 57:11). The only change in the Hebrew is in the insertion of the word "and," "and thy glory above all the earth."
David is speaking a desire for all the earth to worship God here. David is expressing again, that there is no greater. He is above all in heaven as well as the earth. Glory to God in the highest. We really do not know just how high up God dwells, but we do know that there is no one above Him.
2 Corinthians 12:2 "I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such a one caught up to the third heaven."
Psalm 108:6 "That thy beloved may be delivered: save [with] thy right hand, and answer me."
The word rendered "beloved" and the verb rendered "may be delivered" are both in the plural, showing that the reference is not to an individual but all of God's people.
As we have said so many times, Jesus Christ is the Right Hand. The Right Hand of God is the doer part of the Godhead. He is the Deliverer. He is the Savior of the world.
Psalm 108:7 "God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth."
From here to the end of the psalm the words are taken out of (Psalm 60:5; see note there).
David was King along with being the servant of the LORD. He had his promises well in hand. Now he promises God that he will do the necessary house cleaning here on the earth. His rejoicing in the promises of God will not curtail him from doing the things that God has requested him to do. At this time, Shechem was a problem. David determines to straighten the problem out to God's satisfaction.
Psalm 108:8 "Gilead [is] mine; Manasseh [is] mine; Ephraim also [is] the strength of mine head; Judah [is] my lawgiver;"
This is taken from (Psalm 60:7). The only change is the omission of the word and before "Manasseh."
Ephraim had given David over 20,000 soldiers to help him. This is speaking of the power to control all these tribes that David had. I believe this is also a prophetic Scripture. Ephraim (head), represents the Christians in prophecy of whom Jesus is the head. Judah is lawgiver has to do with the Lord Jesus being from the tribe of Judah. Jesus Christ is the giver of the new law of grace.
Psalm 108:9 "Moab [is] my washpot; over Edom will I cast out my shoe; over Philistia will I triumph."
Identical with the first two clauses of (Psalm 60:8). Over Philistia will I triumph. In (Psalm 60:8), the expression used is different. There we have, "Philistia, triumph thou over me," or, "because of me." Apparently, the compiler has not understood David's irony, and has therefore changed the form of the verb.
Moab will be conquered and made to serve David. David had a small amount of love for Moab, since Ruth was a Moabite woman. Edom was a country greatly opposed to David and all of God's people. David will overcome them, and have them under his foot. Edom is never really forgiven of God for the way they treated the Israelites. It seemed that David had subdued the Philistines more than once.
Psalm 108:10 "Who will bring me into the strong city? who will lead me into Edom?"
This is taken, without alteration, from (Psalm 60:9).
David is fully aware of the strength of Edom. He knows that God must be with him, and even fight for him, for this to be a victory. David is well aware that God will be with him, because even as a boy, God had helped him win over Goliath. The strong city mentioned here is Petra.
Psalm 108:11 "[Wilt] not [thou], O God, [who] hast cast us off? and wilt not thou, O God, go forth with our hosts?"
This is taken from (Psalm 60:10), with no change in the Hebrew, except that the word "thou" (in the first member of the verse), is omitted.
David is assured that God will be with him. This perhaps, happens after the Bath-sheba incident, and David reminds God that God for a moment in time had walked away from David. David feels sure, in his heart that God will help him in this battle and that he will be victorious. Edom has been God's enemy as well.
Psalm 108:12 "Give us help from trouble: for vain [is] the help of man."
This is copied from (Psalm 60:11).
David knows that even though he has the help of Ephraim, that is not enough. He needs the help of God to come against so powerful a group as Edom. Man cannot help him. His help must come from God.
Psalm 108:13 "Through God we shall do valiantly: for he [it is that] shall tread down our enemies."
This also is taken from (Psalm 60:12), without change.
Thus the psalm, though made up of parts of two separate psalms, is complete and continuous in itself. There is no break or discrepancy in the current of thought, but the unity is as perfect as though it had been an original composition. It is to be remarked also, that though in the original psalms the parts which are used here have a different connection. And are separately complete there, yet as employed here. They seem to be exactly suited to the new use which is made of the language. And though the original "reasons" for the use of the language do not appear here, yet there is a sufficient reason for that language apparent in the psalm as rearranged. To an Israelite, also, there might be a new interest in the use of the language in the fact that words with which he was familiar, as employed for other purposes.
You can easily see that David wants God's help. God has always helped in David's battles. That is what David is depending on here.
Psalm 108 Questions
A prayer for punishment of the wicked
To the chief Musician, A Psalm of David.
Psalm 109: This psalm constitutes the most vivid example of imprecatory prayer found in all the Psalter. Such petitions for retributive justice have posed a theological problem: How can a man who claims to trust in the Lord (verses 21-31), pray such curses on his enemies as those found in verses 6-20? Several answers may be offered for this problem. First, there is a legitimate righteous indignation against sin. God Himself possesses this attribute and Jesus indirectly commanded it when He instructed the disciples to pray, "Thy kingdom come". The coming of God's kingdom includes the destruction of the wicked. Second, the curses used here are actually a prayer that places the matter into the hands of a just and holy God. Third, Peter quotes both (Psalm 69 and Psalm 109 in Acts 1:20), and attributes both references to the Holy Spirit. Fourth, the psalmist is so identified with God that he has the mind of God: the psalmist's enemies are likewise at enmity with God. The content of the psalm may be analyzed as follows: the psalmist's lament and declaration of innocence (verses 1-5), the catalog of curses that he prays will fall on his enemies (verses 6-20), and his plea that God will give mercy and protection (verses 21-31).
Verses 1-31: This imprecatory psalm of David cannot be conclusively connected by the psalm's general details with any particular incident/person in the king's life as chronicled in (1, 2 Sam. 1 Kings, and 1 Chron.). David's responds here to those who have launched a vicious verbal assault of false accusations against him (compare 109:2-3, 20). This psalm is considered messianic in nature, since (Acts 1:20 quotes verse 8), in reference to Judas' punishment for betraying Christ (compare Psalms 41:9; 69:25). David reverses roles with his enemies by moving from being the accused in man's court to being the accuser/prosecutor before the bar of God.
III. The Petition for Justice (109:21-29).
Verses 1-5: It is the unspeakable comfort of all believers, that whoever is against them, God is for them. And to him they may apply as to one pleased to concern himself for them. David's enemies laughed at him for his devotion, but they could not laugh him out of it.
Psalm 109:1 "Hold not thy peace, O God of my praise;"
"O God of my praise": David begins and ends (compare verse 30), with praise for the Chief Justice of the universe. At (verse 21), David addresses the Judge as "O God the Lord" and at (verse 26), as "O LORD my God".
In this instance, David is crying out for God to speak. Everyone else has had their say, now it is time for God to speak. When God speaks, the whole world listens. "God of my praise", means that David directs his praise to Him. It could also be saying, God who deserves my praise.
Verses 2-5: David's complaint was that the innocent were being accused by the guilty. He asserted that the charges were without cause (109:3). While Doeg the Edomite has been identified by some (compare 1 Sam. chapters 21-22; Psalm 52), the far more likely candidate would be Saul (compare 1 Sam. chapters 18-27). Eight of the 14 historical superscriptions in other psalms refer to the suffering of David related to Saul's pursuits for the purpose of killing David (compare Psalms 18, 34, 54, 56, 57, 59, 63, and 142).
Psalm 109:2 "For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue."
Or "of deceit" itself; most wicked and very deceitful men, who sometimes flattered and pretended friendship, as the Jews did to Christ, when they designed ill against him. Though at other times their mouths were opened, and they poured out their calumnies and reproaches very freely and largely; traducing his person, and aspersing his character as a wicked man. Blaspheming his miracles, as if done by the help of the devil. Charging his doctrine with novelty, falsehood, and blasphemy. Loading him with invidious names, as Samaritan, madman, etc. Representing him as an enemy to the state, as a seditious person, and a disturber of the nation's peace; particularly their mouths were opened against him when they called for his crucifixion. And would have no denial; and especially when he was on the cross, where they gaped upon him with their mouths, and poured out their scoffs and jeers at him (see Psalm 22:14).
"They have spoken against me with a lying tongue, false witnesses rose up against him, and laid things to his charge he knew nothing of, and which they could not prove (Matt. 26:59).
In (verses 2-5, 20, 25, 27-29), David refers to a group of accusers, in contrast to (verses 6-19), where an individual is mentioned. Most likely, the individual is the group leader.
We know that there is always plenty of negative speaking around. It seems the more you love the Lord, the more the wicked speak out against you. They cannot tell the truth, so they just make up lies to tell. All believers have faced just this kind of opposition.
Psalm 109:3 "They compassed me about also with words of hatred; and fought against me without a cause."
They surrounded him as he hung on the cross, and expressed their malice and hatred against him. Then was he enclosed with these spiteful snarling dogs, and encompassed by them as with so many bees, who everyone left their sting in him (Psalm 22:16).
"And fought against me without a cause": They were of a hostile spirit, enemies and enmity itself against him. Fought against him both with words and blows, with their tongues and with their fists. Sought his life, and at length took it away. He was attacked by the body of the Jewish nation, and by the whole posse of devils; and all this without any cause or just reason. He gave them no occasion for this enmity and malice, and opposition to him. And it was in the issue without effect, it was in vain and to no purpose. For though they gained their point in putting him to death, yet he rose again a triumphant Conqueror over them all.
It makes it difficult to understand why they would fight against you, if you had done them no harm. These words of hatred they have brought against him are, because they are jealous of his relationship with God.
Psalm 109:4 "For my love they are my adversaries: but I [give myself unto] prayer."
For the love that Christ showed to the Jews. To their bodies, in going about and healing all manner of diseases among them. To their souls, in preaching the Gospel to them in each of their cities. And for the love he showed to mankind in coming into the world to save them, which should have commanded love again. But instead of this they became his implacable adversaries. They acted the part of Satan; they were as so many Satans to him, as the word signifies.
"But I give myself unto prayer": Or "I am a man of prayer"; as Aben Ezra and Kimchi supply it. So he was in the days of his flesh (Heb. 5:7). He was constant at it, and fervent in it; sometimes a whole night together at it. His usual method was, when at Jerusalem, to teach in the temple in the daytime, and at night to go to the mount of Olives, and there abide and pray (Luke 6:12). This was the armor he alone made use of against his enemies, when they fought against him, and acted the part of an adversary to him. He betook himself to nothing else but prayer; he did not return railing for railing, but committed himself in prayer to God, who judges righteously (1 Peter 2:23). Yea, he prayed for those his adversaries: and so Aben Ezra and Kimchi interpret it, that he was a man of prayer for them, and prayed for them. As it is certain Christ did, when he was encompassed by his enemies, and they were venting all their spite and malice against him (Luke 23:34).
In return for the love that he has shown them, they are his enemies. Jesus taught us to love our enemies, even the ones who despitefully use us. Pray for them. Perhaps the prayer that David is speaking of here, has to do with getting his thoughts off these evil people and on to God. He does not, and cannot, fellowship with these people, so he fellowships with God in prayer.
Psalm 109:5 "And they have rewarded me evil for good, and hatred for my love."
For the good words and sound doctrine, he delivered to them. For the good works and miracles, he wrought among them, to the healing of them (see John 10:32).
"And hatred for my love": He came to seek and save that which was lost, and yet they hated him, and would not have him to rule over them (Luke 19:10).
There is some very good advice on this very subject in:
Proverbs 25:21-22 "If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:" "For thou shalt heap coals of fire upon his head, and the LORD shall reward thee."
The strange thing, David has been doing the right thing with these people. When David loves them and blesses the very ones who hate him, it is pleasing unto God.
Verses 6-20: The Lord Jesus may speak here as a Judge, denouncing sentence on some of his enemies, to warn others. When men reject the salvation of Christ, even their prayers are numbered among their sins. See what hurries some to shameful deaths, and brings the families and estates of others to ruin. Makes them and theirs despicable and hateful, and brings poverty, shame, and misery upon their posterity. It is sin, that mischievous, destructive thing. And what will be the effect of the sentence? Go, ye cursed, upon the bodies and souls of the wicked! How it will affect the senses of the body, and the powers of the soul, with pain, anguish, horror, and despair? Think on these things, sinners, tremble and repent.
The Mosaic law had anticipated false accusations and malicious witnesses (compare Deut. 19:16-21), by decreeing that the false accuser was to be given the punishment intended for the accused. It would appear that David had this law in mind here and verses 26-29. Thus, his imprecations are not malicious maledictions, but rather a call for justice according to the law. These severe words have respect not to the penitent, but to the impenitent and hard-hearted foes of God and His cause, whose inevitable fate is set.
Verses 6-13: Personal vengeance is not David's motive for cursing his enemies. In praying for his enemies' punishment and his own deliverance, David prays for God to be honored.
Psalm 109:6 "Set thou a wicked man over him: and let Satan stand at his right hand."
It is possible that the "wicked man" had been a government counselor or adviser to a king. The psalmist prays that his enemy will be betrayed by an adviser who offers only evil counsel.
Vengeance belongs to the Lord. About the worst thing that could happen to an evil person, is to have someone just like himself rule over him. Since his father is Satan, perhaps this would be a good spot for him to be. Look what Jesus had to say about those who are dead set on committing evil in the following verse.
John 8:44 "Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it."
Those who continue to follow the ways of Satan are Satan's children.
Psalm 109:7 "When he shall be judged, let him be condemned: and let his prayer become sin."
When he shall be arraigned at the bar of his own conscience, and be charged with the sin of which he is guilty. Let conscience, which is as a thousand witnesses, rise up against him, and condemn him; so it did Judas (Matt. 26:1). Or when he shall stand before the judgment seat of Christ at the last day.
"Let him be condemned": let him hear the awful sentence, "go, thou cursed, into everlasting fire". And let him go out immediately from the presence of the Judge into eternal punishment, the condemnation of the devil. so Judas is said to go to his own place (Acts 1:25).
"And let his prayer become sin": Let it be fruitless and in vain; and so far from being heard, let it be treated as an abomination. Let it be considered as an aggravation of his crime, as Haman's was (Esther 7:7). Let his prayer being without faith in the blood of Christ, be reckoned sinful, as it was. Let his cries, and tears, and repentance issue in desperation, and that in sin, as it did in destroying himself (Matt. 27:5).
Since Jesus is the Judge of all the world, we know that he will be condemned for the habitual sins he has committed, that he did not seek forgiveness for. If he did not believe in God, his prayers would be directed to the wrong being and would automatically be sin.
Psalm 109:8 "Let his days be few; [and] let another take his office."
The Apostle Peter cited this verse as justification for replacing Judas the betrayer with another apostle (compare Acts 1:20).
This is the opposite of long life promised to those who follow God's ways. One of the ten commandments promise long life. Let's look at it.
Exodus 20:12 "Honor thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee."
God determines whether we live or die. There is no iron clad rule that we have to live even the 70 years allotted to mankind. Surely when you draw our last breath on this earth, someone else will take over the job you were doing, even if you were a king.
We see in the next few verses a list of terrible things that could come upon a person. God really does not need David's help deciding what to do to the evil ones. David is just mentioning some terrible things that he would like to see come on these evil ones.
Psalm 109:9 "Let his children be fatherless, and his wife a widow."
Hebrew, "his sons." This is what "always" occurs when a criminal who is a father is executed. It is one of the consequences of crime; and if the officer of justice does his duty, of course, the sons of such a man "must" be made fatherless. The prayer is, simply, that justice may be done, and all this is but an enumeration of what must follow from the proper execution of the laws.
"And his wife a widow": This implies no malice against the wife, but may be consistent with the most tender compassion for her sufferings. It is simply one of the consequences which must follow from the punishment of a bad man. The enumeration of these things shows the enormity of the crime, just as the consequences which follow from the execution of a murderer are an illustration of the divine sense of the evil of the offence.
Psalm 109:10 "Let his children be continually vagabonds, and beg: let them seek [their bread] also out of their desolate places."
Wander from place to place, begging their bread. This is denied of the children of good men in David's time (Psalm 37:25). Yet was threatened to the children of Eli (1 Sam. 2:36), and was very likely literally true of the children of Judas. And was certainly the case of multitudes of the children of the Jews, the posterity of them that crucified Christ, at the time of their destruction by the Romans. When great numbers were dispersed, and wandered about in various countries, as vagabonds, begging their bread from door to door. Which is reckoned by them a great affliction, and very distressing.
"Let them seek their bread also out of their desolate places": Either describing, as Kimchi thinks, the miserable cottages, forlorn and desolate houses, in which they lived. And from where they went out to everyone that passed by, to ask relief of them. Or it may be rendered:
"Because of their desolate places": Or, "after them"; so the Targum, "after their desolation was made". When their grand house was left desolate, their temple, as our Lord said it should, and was (Matt. 23:38). And all their other houses in Jerusalem and in Judea; then were they obliged to seek their bread of others elsewhere, and by begging.
Many times, when children are fatherless, and the mother has to make a living for the family by herself, the children suffer greatly. Not only are they deprived of material things, but time of training is taken away from the children, and they are not prepared to make a living in the world. The widowed mother possibly is doing the best that she can, but she cannot be two people at once. As in many cases, the children suffer for the father's sin.
Psalm 109:11 "Let the extortioner catch all that he hath; and let the strangers spoil his labor."
Or, "lay a snare for all"; as the Romans did, by bringing in their army, invading the land of Judea, and besieging the city of Jerusalem. Who are "the extortioner or exacter that demanded tribute of them"; which they refused to pay, and therefore they seized on all they had for it. The Syrian and Arabic versions render it, "the creditor"; who sometimes for a debt would take wife and children, and all that a man had (see 2 Kings 4:1). It might be literally true of Judas; who dying in debt, his wife and children, and all he had, might be laid hold on for payment.
"And let the stranger spoil his labor": Plunder his house of all his goods and substance he had been laboring for. Which was true of the Romans, who were aliens from the commonwealth of Israel. Who came into the land, and spoiled their houses, fields, and vineyards, they had been laboring in. They took away their place and nation, and all they had (John 11:48).
A crook usually gets caught in his own sin. There is always someone out there, just a little smarter crook. The extortioner is usually involved in a get rich quick scheme. Other people, who are not honest themselves, are usually the one who gets trapped. The extortioner will not quit, until he has the entire worth of the person. This stranger surely would walk away with all your labors.
Psalm 109:12 "Let there be none to extend mercy unto him: neither let there be any to favor his fatherless children."
No pity is ever expressed at hearing or reading the sad case of Judas. And though the Jews were pitied of those that carried them captive to Babylon (Psalm 106:46). Yet, in their last destruction by the Romans, no mercy was shown them. The wrath of God and man came upon them to the uttermost (1 Thess. 2:16).
"Neither let there be any to favor his fatherless children": To bestow any benefit upon them. To relieve their wants, nor to protect their persons. No more respect shown them than to their father, being shunned and hated for their father's sake.
David is saying here, this person showed no one any mercy, let him reap what he has sown. It is a bad situation, but generally children who have parents who have shown no mercy, will not be able to find mercy either. Most people believe the saying, like father like son, and they will not help him because of his father's reputation.
Psalm 109:13 "Let his posterity be cut off; [and] in the generation following let their name be blotted out."
To have a numerous posterity, to have the name and family perpetuated, was regarded among the Hebrews as one of the greatest and most desirable blessings. Hence, to pray that all one's family might be cut off was one of the severest forms of malediction which could be employed.
"And in the generation following": The very next generation. Let not his family be perpetuated at all.
"Let their name be blotted out": As a name is erased from a catalogue or muster-roll when one dies.
David is actually asking God here for their memory to be wiped away, because they did not have children. It is usually very important to a father to have a son who can carry on the family name. David says, don't let them have sons.
Psalm 109 Questions
Psalm 109:14 "Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out."
Not of Abraham, Isaac, and Jacob; who, though they had their failings, they were not remembered, and much less punished in their posterity, but were forgiven. Rather of the Amorites and Hittites; the one being said to be the father, and the other the mother, of the Jews (Ezek. 16:3). They succeeding them in their land, and imitating their example, and committing the same sins they did. Or rather of their wicked ancestors, who killed the prophets; and the measure of whose sins Judas and the Jews filled up in crucifying Christ (see Matt. 23:31). The iniquity of these may be said to be remembered, it not being forgiven, when it was brought to account, and punished in their posterity, doing the same wicked actions (compare with this Rev. 16:19).
"And let not the sin of his mother be blotted out": Or forgiven; but stand as a debt to be accounted for. Meaning not the sin of his mother Eve, nor of his immediate parent. But either of the Hittite as before, or of the synagogue of the Jews, or Jerusalem, which killed the prophets of the Lord.
In the previous lesson we had been studying about David desiring the just punishments for these evil people. We had said that God really did not need suggestions from David. This above is just a statement of what really happens. God does not forget the sins that are not under the blood of the Lamb.
Psalm 109:15 "Let them be before the LORD continually, that he may cut off the memory of them from the earth."
Let their sins never pass from the mind of God. Let him never so forget them as not to inflict punishment for them.
"That he may cut off the memory of them from the earth": That they may be wholly forgotten among people. Let their very name perish; and let the offender in this case be in the condition of those who have no ancestors to whom they can refer with pride and pleasure. The idea here is drawn from the honor which is felt in being able to refer to ancestors worthy of being remembered for their virtues.
This is a wish of David's that this family will not be able to continue. This is saying, don't let them have children and grandchildren to carry on their evil deeds.
Psalm 109:16 "Because that he remembered not to show mercy, but persecuted the poor and needy man, that he might even slay the broken in heart."
He had no compassion; he was severe, harsh, unjust, unfeeling.
"But persecuted the poor and needy man": The man that was destitute of friends; that was a wanderer and a beggar. There were times in the life of David when this would be strictly and literally applicable to him.
"That he might even slay the broken in heart": The man whose heart was crushed by sorrow, that he might put "the finishing stroke" to all, and send him to the grave. Whatever might have been the "feeling" which prompted to this prayer, or however difficult it may be to vindicate the psalmist's expression of feeling, there can be no doubt as to the propriety of inflicting punishment on such a man. The sufferings invoked are none too severe to be inflicted on a man who persecutes the poor and needy, and seeks so to multiply sorrows that the man already crushed and broken in heart shall sink to the grave.
It seems that this evil person showed no mercy for others and does not deserve any mercy to be shown to him. This man was so evil that he even got pleasure in doing terrible things to those who could not help themselves.
Psalm 109:17 "As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him."
As he loved to curse others. As he seemed to have a pleasure alike in the act of cursing and in the feeling which prompts to cursing. Let him see what it is; let it come upon him in its fullness. He has chosen this as his portion; let it be his. This, in the original, is in the indicative mood, and not, as in our version, in the optative form. "He loved cursing, and it has come upon him; he did not delight in blessing, and it is far from him." Still, the connection would rather seem to require that we should understand this as a prayer, and not as an affirmation, for the object of the whole seems not to be to state what had come upon him. But what the psalmist wished might come upon him.
"As he delighted not in blessing": As he had no pleasure in wishing that others might be happy, or in any measures which would tend to promote their happiness. So, let everything that could be regarded as a blessing be put far from him; let him know nothing of it.
David is saying, let him reap what he has sown. David is just asking justice for this man. We have discussed so many times, that what comes from our mouth is what we really are, because it comes from the heart. Out of the abundance of the heart, the mouth speaketh. This man is evil to the core. His inner most being is full of cursing. Let the words of his mouth speak out against himself. What he speaks on others, let it be in his life.
Psalm 109:18 "As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones."
Moral qualities are often compared with raiment, as that in which we "appear" to our fellow-men (see 1 Peter 5:5; Job 29:14).
"So let it come into his bowels like water": Margin, "within him." Hebrew, "In his midst." Let it penetrate him through and through. Let no part of him be unaffected by it.
"And like oil into his bones": As if oil flowed through all his bones, so let the effects of cursing pervade his whole frame. The prayer is, that his entire nature might feel the effects of cursing; that he might know to the full what he was endeavoring to bring on others.
Cursing once in a while is bad, but it seems, this evil person here curses all the time. The fact that it clothes him like a garment means that every word he utters includes cursing. He is surrounded by it. This man is so evil that even his bones and bowels are full as well. A person who loves and worships God will have rivers of living waters flowing from their inner most being. This evil, cursing man has death coming from his inner most being.
Psalm 109:19 "Let it be unto him as the garment [which] covereth him, and for a girdle wherewith he is girded continually."
He has chosen to put it on, to wear it, to appear in it. So let him constantly feel its consequences. As he is always obliged to wear clothing, so let this be as constantly with him and upon him as his mantle and his sash.
"And for a girdle wherewith he is girded continually": The belt or girdle which he constantly wears (see notes Matt. 5:38).
The believers in the LORD are clothed in the robe of righteousness. This evil man is clothed in sin. He is even tied down with it. He is wrapped in it as a girdle. Thank goodness his sin is out for all to see.
Psalm 109:20 "[Let] this [be] the reward of mine adversaries from the LORD, and of them that speak evil against my soul."
Who were so many Satans, as the word used signifies. And Judas particularly is called a devil. And of the same malevolent and diabolical disposition were the Jews in general (John 6:70). And what is before imprecated upon them is the just recompense of reward for their hatred to Christ and ill usage of him.
"And of them that speak evil against my soul": Or "life"; in order to take it away, as did the false witnesses that rose up against him. And the Jews who charged him with sedition and blasphemy.
We see a summation here by David of all the sin in this evil person. Again, David is saying to God, you take vengeance on him for me. As we said earlier, it is a very dangerous thing to speak against the servant of God. The servant will not take vengeance, but God will take vengeance on behalf of his servant.
Verses 21-29: David petitioned the court for justice by asking for deliverance for the judge's sake (109:21), and then for his own sake (verses 22-25). Afterwards, he requested that his enemies by rightfully punished (verses 26-29).
Verses 21-31: The psalmist takes God's comforts to himself, but in a very humble manner. He was troubled in mind. His body was wasted, and almost worn away. But it is better to have leanness in the body, while the soul prospers and is in health, than to have leanness in the soul, while the body is feasted. He was ridiculed and reproached by his enemies. But if God blesses us, we need not care who curses us. For how can they curse whom God has not cursed; nay, whom he has blessed? He pleads God's glory, and the honor of his name. Save me, not according to my merit, for I pretend to none, but according to thy mercy. He concludes with the joy of faith, in assurance that his present conflicts would end in triumphs. Let all that suffer according to the will of God, commit the keeping of their souls to him. Jesus, unjustly put to death, and now risen again, is an Advocate and Intercessor for his people, ever ready to appear on their behalf against a corrupt world, and the great accuser.
Psalm 109:21 "But do thou for me, O GOD the Lord, for thy name's sake: because thy mercy [is] good, deliver thou me."
The sense of the petition is, and which is a prayer of Christ as man, that the Lord God would take his part. Be on his side, be present with him, work with him, help and assist him, and that for his own honor and glory. For his truth and faithfulness sake, who had promised him help and assistance (Psalm 89:21).
"Because thy mercy is good": That is, it is the characteristic of mercy to do good; to show kindness.
"Deliver thou me": He prays that God would "manifest" himself as he really was, as a God of mercy.
David has finally gotten his eyes off this evil person and is asking for God's help. God will deliver His own. Notice in the verse above, that David is not asking favors in his own name. He asks favors in the "thy name's sake". Have mercy upon me and lift me above all of this, is the cry of David.
Psalm 109:22 "For I [am] poor and needy, and my heart is wounded within me."
As he was in human nature, being born of poor parents, brought up in a mean manner, had not where to lay his head, and was ministered to by others. Though he was Lord of all, and immensely rich in the perfections of his nature, and in his vast empire and dominion, and the revenues arising from thence (see 2 Cor. 8:9). It may here chiefly respect his helpless and forlorn estate as man, at the time of his sufferings and death (see Psalm 40:17).
"And my heart is wounded within me": With the sins of his people on him, with a sense of divine wrath, and when under divine desertions. Especially when his soul was exceeding sorrowful, even unto death (Matt. 26:38).
Now we all know that David was not poor as to having material things. He is speaking of the things of the spirit here. David was just about to die of a broken heart, and that is what he is asking for help with. Many of us know what it is to have a wounded spirit. Usually guilt causes us to have a broken spirit. The first step to forgiveness is having a broken heart for what we have done. Forgiveness is soon in coming when this is our condition.
Psalm 109:23 "I am gone like the shadow when it declineth: I am tossed up and down as the locust."
When the sun is setting, and the shadow is going off; man's life is often compared to a shadow, because it is fleeting, momentary, and soon gone (1 Chron. 29:15). And death is expressed by going the way of all flesh. And by going to the grave, the house for all living, a man's long home (Joshua 23:14). And so is the death of Christ (Luke 22:22), it may be rendered, "I am made to go", denoting the violent death of Christ, who was cut off out of the land of the living, and whose life was taken away from the earth (Isa. 53:8).
"I am tossed up and down as the locust": Or "shaken out" by the wind, as the locust is by the east wind, and carried from place to place (Exodus 10:13). Or when a swarm of them by a strong wind are crowded together and thrown upon one another. Or like the grasshopper, which leaps from hedge to hedge, and has no certain abode. And such was the case of Christ here on earth. And especially it may have respect not only to his being sometimes in Judea and sometimes in Galilee, sometimes in the temple and sometimes in the mount of Olives. But to his being tossed about after his apprehension, when he was led to Annas, and then to Caiaphas, then to Pilate, then to Herod, then delivered to the soldiers, and by them led to Calvary, and crucified.
The long persecution that David had encountered had left him tossed to and fro. At this point, David felt as if all hope of getting back where he wanted to be was fading fast away.
Psalm 109:24 "My knees are weak through fasting; and my flesh faileth of fatness."
Hunger; want of food. Strength to stand is connected with firmness in the knee-joints, and hence, weakness and feebleness are denoted by the giving way of the knees (compare Heb. 12:12).
"And my flesh faileth of fatness": I am lean and weak. There is not the proper supply for my strength. The idea seems to have been that fatness (Hebrew, oil) was necessary to strength.
This means that the prayers David had been sending heavenward are very serious prayers. Fasting shows you mean business with God. It seems that David had fasted for an extended length of time. His strength was gone. He had actually lost a great deal of weight from this extended fast.
Psalm 109:25 "I became also a reproach unto them: [when] they looked upon me they shook their heads."
Or they reproached him; not only in life, traducing his conversation, blaspheming his miracles, calling him a Samaritan, saying he had a devil, and charging him with sedition. But at the time of his death they reviled him, and treated him in the most opprobrious manner.
"When they looked upon me, they shook their heads": Which was verified in the Jews as they passed by the cross of Christ, whither they came to stare upon him and scoff at him (Matt. 27:39).
It appears that they had been ridiculing David for his fasting and prayer. They had been reminding him that all this fasting and prayer was not getting an answer. Since they did not believe in God themselves, they thought what David was doing was foolish.
Psalm 109:26 "Help me, O LORD my God: O save me according to thy mercy:"
Jehovah the Father is here addressed, who is the God of Christ, as Christ is man. Who formed him, supported him, and glorified him. And whom Christ loved, believed in, obeyed and prayed unto. Nor did he pray to a God that could not hear, but to one that was able to save him from death. As a divine Person he needed no help, being the mighty God, the Most Mighty, the Almighty. But as man he did, being encompassed about with infirmities. And as Mediator help was promised him, he expected it, and he had it (Psalm 89:21).
"O save me according to thy mercy": Or "kindness"; as before (in Psalm 109:21), from sufferings, and out of them. From death and the grave, as he was; or his people by him, who are saved not by works of righteousness, but according to the mercy of God (Titus 3:5).
The effectual fervent prayer of a righteous man availeth much. Notice, that David calls Him (my God). David is not asking for justice for himself, but mercy. Great is the mercy of the LORD to those who love Him.
Psalm 109:27 "That they may know that this [is] thy hand; [that] thou, LORD, hast done it."
Which inflicted vengeance, and executed judgments on Judas and the Jews, as before imprecated. So the Targum, "that they may know that this is thy stroke;" or which was concerned in all the sorrows and sufferings of the Messiah, which could never have come upon him had it not been the will of God. It was his hand and council that determined it, or men could never have effected it (see Acts 4:28). Or which wrought deliverance and salvation as before prayed for (see Psalm 118:21).
"That thou, Lord, hast done it": One or other, or all the above things; the finger of God was to be seen in them. Particularly in the sufferings of Christ, and in his exaltation (see Acts 2:23).
David wants this answer to his prayer to be evident to these unbelievers, so they will know that God is a God of forgiveness. He not only wants the prayer answered, but for there to be no doubt in any one's mind who answered the prayer. Secret miracles are great, but those that are evident to the unsaved world can bring many to salvation.
Psalm 109:28 "Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice."
Let them continue to curse me, provided thou wilt bless me. I am willing to bear all these reproaches, if I may have thy favor. That favor I value infinitely more than I do theirs; and it is a small matter that I am reviled and cursed by people, if I may secure the favor and friendship of God. (See Psalm 109:17).
"When they arise": When they rise up against me; when they attempt to persecute me.
"Let them be ashamed": Let them be disappointed; let them not be successful in their designs against me. On the word "ashamed" (see notes on Job 6:20, and Psalm 25:2-3).
David is saying here, let them go ahead and curse him, as long as God blesses him. David does not even want the blessing of this evil one. He wants God's blessings. When the prayer is answered and David is rejoicing, then these evil ones will be ashamed of themselves.
Psalm 109:29 "Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle."
Let confusion and disappointment seem to cover them, so as to constitute a garment. See the notes at (Psalm 109:18-19). They had "clothed themselves with cursing" (Psalm 109:18), and the prayer now is, that the covering of shame might be as complete and entire.
"And let them cover themselves with their own confusion as with a mantle": As with an outer garment, the mantle or robe, which they might wrap all round them. Let it be so abundant that they may entirely wrap their person in it. Let their confusion correspond with their sin in the fullest manner.
For those of unbelief to see a miracle is very confusing. This would also bring shame to them as well, because they had said God did not exist. If He did not exist, how did He answer this prayer? They are now consumed with confusion and have no idea what to believe. They have been proved wrong, now what do they do?
Verses 30-31: The final verse uses a phrase from verse 6, "at the right hand", and replaces the figure of the accuser, who stands at the right hand of his victim, with the figure of God, who stands at the right hand of the needy to provide salvation.
David's praise for the divine Magistrate (verse 30), was based on his confidence in the compassion and mercy of the judge (verse 31).
(2 Samuel 22 and Psalm 18), record the general outcome to David's case, which was tried in God's courtroom.
Psalm 109:30 "I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude."
I will sing abundant praises to him (compare notes at Isa. 38:20).
Yea, I will praise him among the multitude": In the great congregation. I will publicly acknowledge his goodness and mercy (see notes at Psalm 22:25).
David will not keep silent about this. He will open his mouth wide and praise the LORD to all who will listen.
Romans 10:10 "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
It is not good to be a silent Christian. We must praise out loud the mighty works of God.
Psalm 109:31 "For he shall stand at the right hand of the poor, to save [him] from those that condemn his soul."
Of the Messiah (as in Psalm 109:22), at whose right hand the Lord was. To guide and direct, help and assist, protect and defend (Psalm 16:8). Or of his people, who are poor in every sense; but the Lord is on their side, and is a present help in time of trouble (Psalm 46:1).
"To save him from those that condemn his soul": The Messiah: from his judges, the High Priest and Jewish Sanhedrim, and Pilate the Roman governor, who condemned him to death. But he committed his spirit, or soul, to God, who received it, and raised his body from the dead. And would not suffer it to see corruption, as a testimony of his innocence. Or the soul of the poor saints, which the Lord saves from the condemnation of sin, Satan, the law, and their own consciences (Rom. 8:1).
Spiritual blessings come through the right side. God upholds those who are His. He helps the poor and pleads the case of the condemned that believe in Him. Jesus is our advocate with the Father.
Psalm 109 Continued Questions
The Lord gives dominion to the King
A Psalm of David.
Psalm 110: This royal psalm is also messianic. It is the only messianic psalm with no contemporary reference to David or another. Though assailed by critics, its Davidic authorship, divine inspiration, and messianic interpretation are all assumed by Jesus and the New Testament writers. It ranks as the Psalm most quoted in the New Testament (Matt. 22:44; Mark 12:36; Luke 20:42-43; Acts 2:34-35; Heb. 1:13; 5:6; 7:17, 21), with many additional allusions. The content of the psalm may be analyzed under three headings: Sovereign King (verses1-3), Eternal Priest (verse 4), and Victorious Warrior (verses 5-7). The initial double reference to the Lord created interpretive problems in Jesus' day (see Matt. 22:41-45), but only for those who refused to accept His deity. The answer is simple: the first word "LORD" is in capital letters, indicating that it is a reference to Yahweh, the personal name of God; the second word "LORD" contains only a capital "L," indicating that it is the Hebrew word Adonai, meaning "Master"; the word "my" refers of course to David himself. Though the Messiah is David's son (2 Sam. 7:14-16), He is also David's Adonai; therefore, Messiah must be divine as well. The implication of the first three verses is striking: God and Messiah rule the earth as partners. Verse 4 establishes the priesthood of the Messiah though not until (Heb. Chapters 5 and 7), is this office explained. Not only is the Messiah a unique King-Priest, He is also a warrior (verses 5-7), who will execute judgment and thus "lift up the head" (verse 7), in conquest.
Verses 1-7: This psalm contains one of the most exalted prophetic portions of Scripture presenting Jesus Christ as both a holy King and a royal High Priest, something that no human monarch of Israel ever experienced. It (along with Psalm 118), is by far the most quoted psalm in the New Testament (Matt. 22:44; 26:64; Mark 12:36; 14:62; Luke 40:42-43; 22:69; Acts 2:34-35; Heb. 1:13; 5:6; 7:17, 21; 10:13). While portraying the perfect King, the perfect High-Priest, and the perfect government, Psalm 110 declares Christ's current role in heaven as the resurrected Savior (110:1), and His future role on earth as the reigning Monarch (110:2-7). This psalm is decidedly messianic and millennial in content. Jesus Christ (Matt. 22:43-44), verifies the Davidic authorship. The exact occasion of this psalm is unknown, but it could easily had been associated with God's declaration of the Davidic Covenant (in 2 Sam. 7:4-17).
This psalm is one of the most glorious prophecies of the Messiah in the Old Testament and is often quoted in the New Testament (See first paragraph above for references).
"The womb of the morning" possibly represents the dawning of that blessed day in the millennial period when Israel will be born again, God's beloved firstborn among the nations.
"Thou hast the dew of thy youth" paints the picture of the strength and splendor of the ascendant King.
Psalm 110:1 "The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool."
"My Lord": Refers to the divine/human King of Israel, the Lord Jesus Christ. Christ's humanity descended from David, which is demanded by the Davidic promise of (2 Sam. 7:12). Using this passage, Christ also declared His deity in the gospels (Matt. 22:44; Mark 12:36; Luke 20:42-43), by arguing that only God could have been lord to king David.
"My right hand": God the Father invited God the Son in His ascension to sit at the place of honor in the heavenly throne room (compare Acts. 2:22-36; Heb. 10:10-12).
"Thine enemies thy footstool": Footstool was an ancient Near Eastern picture of absolute victory portraying the idea that one's enemy was now underfoot (compare Psalm 8:6-7; 47:3; Isa. 66:1; 1 Cor. 15:27). This anticipates Christ's Second Advent (compare Rev. 19:11-21), as a conquering king (compare Heb. 10:13).
This is most definitely a prophetic Scripture about the Lord Jesus Christ. In this David, is calling Jesus his Lord. Jesus is even now seated at the right hand of the Father at the throne of God in heaven. In Matthew chapter 22, Jesus speaks of this very same Scripture.
Matthew 22:43-45 "He saith unto them, How then doth David in spirit call him Lord, saying," "The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" "If David then call him Lord, how is he his son?"
In the flesh, Jesus is descended from David. In the Spirit, Jesus is David's Lord. Notice, it is the LORD who makes His enemies His footstool. LORD is Jehovah here, and Lord is Adonai.
Psalm 110:2 "The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies."
"The rod of thy strength": From the human side, the ancestral staff of Judah is in view (compare Gen. 49:10). From the divine side, the rod of iron by which King Jesus will subdue the earth is intended (compare Psalm 2:9).
"Zion": God intends to install His ultimate earthly king in Jerusalem (the southwest side is Zion; compare Psalm 132:13-18). The earthly Zion (compare Psalm 2:6; Isa. 59:20 is in view), not the heavenly Zion because:
(1) There are no enemies in heaven, and
(2) None of the activities (in verses 5-7), will take place in heaven.
"Rule": Christ will rule on the earthly throne of His father David (compare Luke 1:32), in fulfillment of (Isa. 9:6 and Zech. 14:9).
We have talked so much about Zion symbolizing the church. I believe that to be the case here. The power of Jesus in the earth today is shown to the world through His church. Jesus is the Lord. There is no greater rule in the earth today than the rule of Jesus in His people. Moses had a rod of power that God had given him. This rod of Jesus is even more powerful than that. Jesus has all power in heaven and earth and under the earth. The rod of Jesus is a rod of love. He brings his Word in such power to all who will receive it. They are no longer his enemies, but His servants. The church of the Lord Jesus Christ is not a denomination, but a family. The Light of Jesus is in all churches that believe in Jesus. The Light that the church gives off is not Light that the church produces, it is Light that we are showing from Him. It is Jesus' Light. We are just the fixture that you see His Light in. The rod of Moses did not bring the water, it was the Rock (Jesus Christ), that brought the water. The rod of Moses just activated the water to flow. Christians are not the truth, Jesus is. We just bring His Truth to the world.
Verses 5-6: Depict a battlefield, revealing the victories to come. He contemplates the conflict and the victory, one that will be characterized by everlasting dominion and eternal power and triumph.
Verses 3-6: The passage describes the Kings might, His people must be ("willing").
Psalm 110:3 "Thy people [shall be] willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth."
"Shall be willing": The redeemed inhabitants of earth will willingly serve the King of kings and Lord of Lords.
"The day of thy power": Refers to the power displayed during the millennial reign of Jesus Christ (compare Zech. 14:1-21; Rev. 19:11 - 20:6).
"The beauties ... womb ... dew": This seems to apply to the King and to represent Him as in the constant vigor of youth, a period distinguished by strength and activity or it may refer to His holiness, eternality and deity.
The power here, is the gospel power. The power of the Word of God is the greatest power in the world. The spoken and the written Word are the great powers of the Lord Jesus made manifest. Possibly the statement, from the womb, means babies. These would be baby Christians. There is nothing more beautiful than a brand new Christian. Youth have energy and an eagerness that some of the older Christians have lost. What a wonderful thing it would be to be able to keep the enthusiasm that we had when we were first saved.
Psalm 110:4 "The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek."
"Thou art a priest": The first time in the history of Israel when a king simultaneously served as High-Priest. Christ (a.k.a. "Branch", compare Isa. 4:2; Jer. 23:5-6; Zech. 3:8; 6:12-13), will build the temple at which the world will worship God (compare 2 Sam. 7:13; Isa. 2:2-4; Ezek. chapters 40-48).
"For ever": Christ represents the final and foremost High-Priest in the history of Israel.
"The order of Melchizedek": This High-Priest could not be of Aaron's lineage in that he would not be eternal, not be of Judah, not be a king, and not be of the New covenant (Jer. 31:31-33; Heb. Chapters 8 and 9). Melchizedek, which means "king of righteousness", served as the human priest/king of Salem in (Gen. 14-17-20), and provides a picture of the order of Christ's priesthood (compare Heb. 5:6; 7:17, 21). The sons of Zadok will serve with Christ in the Millennium as His human priestly associates (compare Ezek. 44:15; 48:11).
Melchizedek and Jesus were High Priests of a heavenly nature. They were not high-priest from earthly blood lines, but were High-Priest forever. The high-priest on the earth had limited power and was high-priest for a short time on this earth. Jesus, or Melchizedek, was High-Priest King for all of eternity. Jehovah swore, and it is a fact that cannot be disputed. He will not change His mind. This order of High Priest is of all of the faithful. Melchizedek appeared to Abraham and Abraham believed and paid tithes to Him. Abraham is the Father of all believers. We believe in Jesus Christ our High-Priest. Abraham and all Christian believers believed the same thing, and it was counted as righteousness to them.
Psalm 110:5 "The Lord at thy right hand shall strike through kings in the day of his wrath."
"Thy right hand": The roles have her reversed, the Father now stands at the right hand of the Son. This pictures the father supplying the needs of the Son (compare Psalms 16:8; 109:31; Isa. 41:13). The Father provides the defeat of His enemies on earth so that His Son can fulfill God's land and nation promises to Abraham (Gen. 12:1-2), and kingship promise to David (2 Sam. 7:12-13, 16).
"The day of his wrath": This refers to the "Day of the Lord" (compare verse 3 "the day of thy power"), which finds its global expression at the end of Daniels's 70th week (compare Dan. 9:24-27). This term exclusively speaks of God's wrath, which will be poured out on an unrepentant world in order to set up Christ's 1,000 year (millennial), reign (compare Joel 2:1, 11, 31; 3:14; Rev. 6:16-17; 14:19: 19:15).
The Lord here, is speaking of the Lord Jesus Christ. Jesus not only sits at the right hand of the Father, but is in fact, the Right Hand of God. When Jesus returns to this earth as King of kings and Lord of lords, He will rule with the rod of iron. Earthly kings will crumble before Him. His power shall be in all the earth. In that day, all will believe who He is and will be His subjects.
2 Thessalonians 1:10 "When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day."
Psalm 110:6 "He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the heads over many countries."
Among the "nations." That is, he shall set up a kingdom, or shall rule over the nations of the earth. He shall come to execute judgment and justice, and shall apportion to people what is due to them (see notes at Isa. 11:3-5).
"He shall fill the places with the dead bodies": He shall make a great slaughter, indicative of conquest, and of the subjugation of the world to himself. It would be "as if" the bodies of the slain in battle strewed the ground, or filled the valleys of the earth.
"He shall wound the heads": The same word is used here that occurs in the previous verse, and that is there rendered "shall strike." It is the language of "conquest," as if the world was to be subdued to himself by war.
"Over many countries": Margin, "great." Over vast and extensive regions, carrying his conquests into distant lands. This will be fulfilled only when all the earth shall be subject to the reign of the Messiah (1 Cor. 15:24-28).
Compare (Psalms 2:8-9; 50:1-6; Isa. 2:4; 9:6-7; Dan. 2:44-45; 7:26-27; Joel 3:2, 12; Micha 4:3; Matt. 25:32; Rev. 6:15-17; 14:20; 16:14; 19:19-21).
The wrath of God is not a very pleasant thing to think about, but it is as certain as the sun coming up in the morning. Jesus is the Judge of all the world. He gave His body on Calvary that all who will believe might be saved. The offer of forgiveness for sins is there. It is our obligation to receive forgiveness for our sin and the salvation that He offers us.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
He suffered for all, but not all will accept the free gift of salvation. This same loving Jesus, will judge everyone. Those who have not received salvation, He will condemn to an eternity in hell.
Psalm 110:7 "He shall drink of the brook in the way: therefore shall he lift up the head."
"He shall drink": This pictures a refreshed conqueror who has kingly access to the whole world. This could anticipate the east-west flow of fresh water out of Jerusalem as recorded in (Zech. 14:8).
"Shall he lift up the head" The lifted head pictures Christ's strength in victory (compare Psalms 3:3; 27:6; 75:10). As (Psalm 22:28) reports, "For the kingdom is the LORD's and He rules over the nations" (compare Zech. 14:9).
The drink of the brook, indicates haste. It possibly means that He will do a quick work of His judgement. The victory over Satan and the world has already been won. Jesus not only defeated Satan, but conquered sin and death as well. Perhaps this lifting of the head means a walk of victory. Praise the Lord. We have seen in this lesson, the plan of God from the foundation of the world. God has received Himself a family by the wonderful sacrifice of His precious Son, Jesus Christ. We saw the humiliation of Jesus during His stay on the earth, when He defeated Satan at the cross. There will be a glorious time on this earth when Jesus will reign as King and Lord. This was all part of the master plan from the foundation of the world. God made man in His image, but He made him of earthly material. The weakness of man in the flesh, required a Savior. Jesus is the Savior of all who will accept Him. We have been redeemed by the precious blood of the Lamb. Jesus Christ never for a moment stopped being God. He took on the form of flesh of man to redeem us, but inside that flesh lived the Spirit of the Living God.
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
God the Word, took on flesh of man to save us from sin and death.
Psalm 110 Questions
Praise the Lord for His care
Psalm 111: An acrostic psalm, this poem used two clauses for each verse, except for the last verse which has three, for a total of 22 clauses, each beginning with a consecutive letter of the Hebrew alphabet (with its 22 letters). Though such acrostic poems are rarely subject to logical outlining, this one is a psalm of praise and contains the characteristic call to praise (verse 1, cause for praise (verses 2-9), and a concluding exhortation to praise (verse 10).
Psalm 111 exalts the works of God, while Psalm 112 extols the man who fears God. The author(s), and occasion(s), are unknown.
III. A Word of Wisdom (111:10).
Verses 1-10: Psalms 111 and 112 are alike in that:
(1) They both begin with, "Praise ye the LORD!" (as does Psalm 113), and
(2) They both are acrostics with 22 lines corresponding to the 22 letters of the Hebrew alphabet.
Verses 1-10: The Lord is to be praised for his works. The psalmist resolves to praise God himself. Our exhortations and our examples should agree together. He recommends the works of the Lord, as the proper subject, when we are praising him; and the dealings of his providence toward the world, the church, and particular persons. All the works of the Lord are spoken of as one, it is his work; so admirably do all the dispensations of his providence center in one design. The works of God, humbly and diligently sought into, shall all be found just and holy. God's pardoning sin is the most wonderful of all his works, and ought to be remembered to his glory. He will ever be mindful of his covenant; he has ever been so, and he ever will be so. His works of providence were done according to the truth of the Divine promises and prophecies, and so were verity, or truth. And by him who has a right to dispose of the earth as he pleases, and so are judgment, or righteousness. And this holds good for the work of grace upon the heart of man, (verses 7-8). All God's commandments are sure; all have been fulfilled by Christ, and remain with him for a rule of walk and conversation to us. He sent redemption unto his people, out of Egypt at first, and often afterwards. And these were typical of the great redemption, which in the fullness of time was to be wrought out by the Lord Jesus. Here his everlasting righteousness shines forth in union with his boundless mercy. No man is wise who does not fear the Lord as no man acts wisely except as influenced by that fear. This fear will lead to repentance, to faith in Christ, to watchfulness and obedience. Such persons are of a good understanding, however poor, unlearned, or despised.
Psalm 111:1 "Praise ye the LORD. I will praise the LORD with [my] whole heart, in the assembly of the upright, and [in] the congregation."
The Hebrew word translated "Praise ye the LORD" is Hallelujah. It means "to bestow boasting and honor to God".
"With my whole heart" implies the inner person. Yahweh is not fooled by external worship or by the hypocrisy of religious rites that do not include wholehearted love for Him. Jesus might have had this passage in mind when He stated that the greatest commandment was, "You shall love the LORD your God with all your heart" (Matt. 22:37).
True praise begins in the heart. This is a determination on the psalmist's part to worship the LORD in public, as well as in private. The assembly of the upright would be in the church of the Lord Jesus Christ. The congregation usually indicates the gathering of the Hebrews. The Israelites were many times referred to as the congregation. It is always the correct time to praise the Lord. There is never a place that is the wrong place to praise the Lord. Praise can be in prayer, in word, or in song. It seems to add feeling to it when it is sung. We should be like this penman, and worship and praise our Lord with all of our heart.
Verses 2-9: God's work(s) are mentioned 5 times (verses 2, 3, 4, 6, 7). Overall, the greater work of redemption seems to be in view (verse 9), without excluding lesser works of a temporal nature (verses 5-6).
Psalm 111:2 "The works of the LORD [are] great, sought out of all them that have pleasure therein."
His works of creation are great, being made out of nothing, are the effects of great power, and the produce of great wisdom, and which greatly display the glory of their Maker. The works of providence are great, which are daily wrought, especially such as concern the church and people of God. For whom he does great things, whereof they have reason to be glad and praise his name. The miracles of Christ he wrought here on earth were surprisingly great, some of them such as had not keen known from the creation of the world. And yet greater things were shown him, and done by him, particularly the work of redemption. A work which angels and men were unequal to, a work which none but the great God and our Savior could effect. And is truly called the great salvation; the work of grace upon the heart is a great work, and requires the exceeding greatness of the divine power. And which is exerted in the beginning, carrying on, and finishing that work. And for all which the Lord is to be praised: and the rather since they are such as are;
"Sought out of all them that have pleasure therein": Or "sought out because of all the pleasures of them, or that are in them", which comes to much the same sense. There is a pleasure in the contemplation of the works of nature and providence. To behold the power, wisdom, and goodness of God in them, and his care over all his creatures. And particularly how he makes all things to work together for the good of his people. And especially it is delightful to observe the works of grace, how the glory of all the divine perfections is displayed in them. Angels themselves take pleasure in looking into them. Now these are sought and found out by those who delight in them. The works of creation are to be sought and found in the book of nature, the works of providence in the book of experience, and the works of grace in the book of God. And indeed all of them are recorded there, which are searched with pleasure by those that are inquisitive after them.
This is speaking of those who truly love the Lord. It is not one nation or one group of people, but all who love God. Those people see God in all the beauties of the earth. Atheists do not see God or respect His creation, because they do not believe He created everything. The believer is totally aware that everything, and everyone upon this earth are part of God's creation, and we see His wondrous works in everything.
Psalm 111:3 "His work [is] honorable and glorious: and his righteousness endureth for ever."
Literally, "Honor and glory is his work." That is, all that he does is honorable and glorious. The language would cover all that God does in the works of creation, providence, and redemption. There is honor and there is majesty in "everything" that he does.
"And his righteousness endureth for ever": That is, it will be found in all the investigations of his works, that he is unchangeably righteous or just. All that he has done, or that he now does, goes to demonstrate this. There are doings of people, even of good people which will not bear investigation; but there are no such acts of God. There are things that people do which excite admiration only when there is no investigation in regard to them. But the works of God are admired the more, the more they are studied. There are things which appear beautiful, or appear sweet only when they are not shaken. A collection of perfumes will give out sweets the more it is stirred.
This work mentioned here, is possibly the glorious work of the Lord Jesus Christ at Calvary. Let's look at two Scriptures that say this better than we could.
John 17:1 "These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:"
John 17:5 "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was."
It seems strange that this could glorify the Father, but that is just what it did. The 6 hours of work for Jesus on the cross purchased our salvation for us. His righteousness is from everlasting to everlasting. The thing that makes acceptable unto the Father, is the fact that we traded Jesus our sin for His righteousness. He took our sin upon His body on the cross, and He clothed us in His righteousness.
Psalm 111:4 "He hath made his wonderful works to be remembered: the LORD [is] gracious and full of compassion."
All his works are marvelous ones; his works of creation, that they should rise out of nothing at a word of command. His works of providence, which have such a depth of wisdom and knowledge in them, are unsearchable and past finding out. And his works of redemption and grace; and these are so wrought by him, and such methods taken to continue the memory of them, that they cannot well be forgotten. All things in nature are as they were from the beginning; the sun, moon, and stars, keep their course and station. Cold and heat, summer and winter, seedtime and harvest, are as they always were. Remarkable providences have been carefully recorded, and memorials of them handed down to posterity. The deliverance of Israel out of Egypt was annually remembered in the Passover. The feeding of them with manna in the wilderness was caused to be remembered by a pot of manna preserved in the tabernacle and temple. And the great work of our redemption by Christ is brought to remembrance in the ordinance of the Lord's supper, appointed for that purpose.
"The Lord is gracious and full of compassion": So he was in eternity, and is in time; this appears in all his works, and especially in our salvation by Jesus Christ (see Psalm 86:5).
Every Christian remembers the Lord and the work He has done for each of us. His works will be remembered from generation to generation by His followers. His Word (Bible), reminds us of His wonderful works.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
You can see from the Scripture here and the one above, that it is the desire of the Lord for all to believe and be saved. The compassion of Jesus was shown to each of us in that while we were yet in sin Christ died for us.
Psalm 111:5 "He hath given meat unto them that fear him: he will ever be mindful of his covenant."
"Meat ... his covenant": It is quite possible that the psalmist has alluded to God's faithfulness in providing food for Jacob through Joseph (Gen. chapters 37-50), in fulfillment of the Abrahamic Covenant to make the nation like the stars of the sky (Gen. 15:5).
This could mean that Christ has taken care of the needs of His people, but I believe this is more spiritual.
Hebrews 5:12 "For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat."
Those that fear Him, study His Word to know what His will is in their life. They do not need to be fed the milk of the gospel, as if they were brand new Christians, but are able to handle the meat of the Word. The covenant that God made with man is an unbreakable covenant, because He swore on His own name. Man may break his covenant with God, but God will never break His covenant with man.
Psalm 111:6 "He hath showed his people the power of his works, that he may give them the heritage of the heathen."
God does not manifest His "power" for the sake of showing off. He channels it into purposeful acts to benefit His people. For this reason, God does not always perform miracles, He has specific purposes to accomplish and will reveal His power only when His people will benefit.
"The heritage of the heathen": It seems even more sure that the psalmist has the Abrahamic Covenant in view (compare Gen. 15:18-21; 17:1-8), specifically the Exodus (Exodus - Deuteronomy), and the conquering/dividing of the Land (Joshua; see notes of Deut. 7:1-2).
This possibly has to do with the reign of Jesus on this earth as King of kings and Lord of lords. His people (Christians), will rule with Him, as His subordinates, over the heathen. Israel saw His great power, when He defamed the gods of Egypt on their behalf. The Christians saw the great power of the Lord, when He defeated Satan, and when He rose from the grave.
Psalm 111:7 "The works of his hands [are] verity and judgment; all his commandments [are] sure."
His works of providence are just and true, particularly these which respected the driving the Canaanites out of their land, and settling the Israelites in it. These were done according to the truth of the divine promises and prophecies, and so were "verity" or "truth". And for the sins of the Heathen, and by him who has a right to dispose of the earth and the fullness of it to whom he pleases. And so are "judgment" or righteous; and this holds good of his work of grace upon the heart, which is the work of his hands, and is "truth in the inward parts". And is created in righteousness and true holiness. And of all his acts of grace in election, redemption, etc., which are according to the truth of the divine nature and its perfections, and in which there is no unrighteousness. Some interpret this of the two tables of stone, which were the work, writing, and engraving of God. And on which were inscribed the judgments of the Lord; and are "true and righteous altogether". Aben Ezra understands it of the law implanted in the hearts of men.
"All his commandments are sure": Firm, and to be believed and complied with, either to destroy the nations, or to possess their land. Or rather the commands of the moral law, which are firm and sure, one jot or tittle of which shall never pass away. All have been fulfilled by Christ, and remain with him a rule of walk and conversation. Or the word which the Lord has commanded to a thousand generations (Psalm 105:8). The covenant which is ordered in all things and sure; the promises of which are yea and amen in Christ. And the blessings of it, the sure mercies of David; and even the doctrines of the Gospel are the commandments and testimony of the Lord, which are sure (Psalm 19:8). And to be believed, being the word of truth, the Gospel of our salvation, and coming from God, who cannot lie.
Verity in the Scripture above, means stability, certainty, truth, or trustworthiness. The work that the Lord did for each of us is something we can depend upon. His judgement is just. What were His commandments?
Matthew 22:37-40 "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." "This is the first and great commandment." "And the second [is] like unto it, Thou shalt love thy neighbor as thyself." "On these two commandments hang all the law and the prophets."
Psalm 111:8 "They stand fast for ever and ever, [and are] done in truth and uprightness."
Not only the covenant and its promises do, but both law and Gospel, the commandments of the one and the doctrines of the other. The law is an eternal law, as to the matter of it, and is not made void by faith, but established. And the Gospel is an everlasting Gospel, which lives and abides for ever, being established upon the word of God, which cannot be broken. And is continued in the church, the pillar and ground of truth, from whence it can never be removed.
"And are done in truth and uprightness": Either made by the Lord according to the truth of things, the moral perfections of his nature and will, and the rectitude of it. Or observed by men that truly fear the Lord with great truth and sincerity.
This is telling us that the Lord is the same today, yesterday, and tomorrow. His commandments never change, because they are the absolute truth. They are not to change with circumstances, but are absolute. The Truth is always upright. The truth needs no explanation; it is always the thing to do. The wonderful thing about the Word is that it is alive and is just as current for each generation as it was for the generation before. Truth needs no apologies.
Psalm 111:9 "He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend [is] his name."
To the Israelites, God's "name" is so awesome they will not speak Yahweh aloud but substitute Adonai, lest they inadvertently blaspheme God's holy name. That same kind of reverence for God is commendable in the life of every child of God.
"Commanded his covenant for ever": In light of (verses 5-6 and Gal. 3:6-9), this appears to look at the redemption aspects of the Abrahamic Covenant, which was declared frequently to be an "everlasting" or "for ever" covenant (compare Gen. 17:7, 13, 19; 1 Chron. 16:15, 17; Psalm 105:8, 10; Isa. 24:5).
Redemption is a free gift that must be received, not earned. The grace of Almighty God brought redemption. God saw that man was just flesh and could not save himself. We mentioned in the previous lesson that Jesus is the Savior of all men. Then why are not all saved? Because they do not receive the salvation that He provided. Only the children of men who become the sons of God, receive the redemption offered. Reverence is the same word as fear here. His name is above all names. The holiness of the Lord is what causes the reverence or fear. We are aware that we are not holy. We should hold the Lord in very high esteem above all others.
Psalm 111:10 "The fear of the LORD [is] the beginning of wisdom: a good understanding have all they that do [his commandments]: his praise endureth for ever."
The fear of the Lord, whose name is revered, is not a fear of his judgments here or hereafter, but of his goodness and grace. It is a reverential affection for him, a fiducial fear of him, a fear of offending so good a Being as he is. And it includes all religious worship of him, inward and outward, private and public. And at this true wisdom begins; a man begins to be wise when he fears the Lord, and not till then. This is his highest wisdom, and this is, as it may be rendered, "the chief of wisdom", the principal part of it (see Prov. 9:10).
"A good understanding have all they that do his commandments": Or "that do them"; the fear of the Lord and wisdom; that exercise them, that do as they oblige and direct to. So R. Moses in Aben Ezra connects the words; such have a good understanding of the Lord, know him as the object of their fear and reverence, and of their duty to him, and of their own interest, it being their wisdom to fear him. Since by attending to their duty, to the word and ordinances of God, such arrive to a greater degree of knowledge and understanding of divine things. Some render it "good success" or "prosperity", as Kimchi. Such usually have prosperity in soul and body, in things temporal and spiritual (see Joshua 1:8).
"His praise endureth for ever": Or "its praise"; the praise of the fear of the Lord, of divine wisdom, and of a good understanding. Just as of circumcision in the heart (Rom. 2:29). Or the praise of him that does the above things, that does the commandments of God, or acts under the fear of God, and as a wise man (1 Cor. 4:5). Or rather the praise of God, which shall be given him by angels and men now and for evermore, as it ought to be. And to stir up to which is the design of the psalm throughout; and which men are encouraged to from the works and word of God, from his name, nature, and covenant, and from his blessings and acts of grace and goodness.
To reverence the Lord with a holy fear is the beginning of life. Without this reverence, or fear of the Lord, we would have no eternal life. We have a good understanding, because the Holy Spirit of God has opened our understanding. We have ears, and we can hear. We have eyes, and we can see, because the Holy Spirit has revealed these truths to us. The world has ears, but cannot hear and eyes, but cannot see. Jesus spoke in parables, so that the world would not understand with their mind and come to Him. God does not want our mind; He wants our heart. So many times we say, I love God, but how can I show Him that I truly love Him? Look, with me, at two Scriptures from John that answer that question beautifully.
John 14:15 "If ye love me, keep my commandments."
John 15:10 "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love."
Both of these Scriptures are printed in red in my Bible, which means that Jesus spoke them. Look with me at one more Scripture from the Old Testament that is basically saying the same thing.
1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."
The Christian, that has really grown into maturity with the Lord, is the one who obeys the will of God and is not ashamed to praise Him for His wonderful works. Can you say that you have grown beyond the milk and honey, and are ready for the meat of the Word? Perhaps you can, because you are interested in the study of the Bible.
Psalm 111 Questions
"Blessed is the man that feareth the Lord"
Psalm 112: This psalm is another acrostic and is written in the same 10-verse format as the preceding one. The contrast between the righteous man and the wicked man marks this poem out as a wisdom psalm. Almost all of the psalm, however, is taken up with the good fortunes of the righteous man (verses 1-9), with only one verse dedicated to the observation of the wicked's destruction (verse 10).
Verses 1-10 (see note on Psalm 111:1-10).
Verses 1-10: The blessedness of the righteous. We have to praise the Lord that there are a people in the world, who fear him and serve him, and that they are a happy people; which is owing entirely to his grace. Their fear is not that which love casts out, but that which love brings in. It follows and flows from love. It is a fear to offend. This is both fear and trust. The heart touched by the Spirit of God, as the needle touched with the loadstone, turns direct and speedily to God, yet still with trembling, being filled with this holy fear. Blessings are laid up for the faithful and their children's children; and true riches are bestowed on them, with as much of this world's possessions as is profitable for them. In the darkest hours of affliction and trial, the light of hope and peace will spring up within them, and seasonable relief shall turn mourning into joy. From their Lord's example, they learn to be kind and full of compassion, as well as just in all their dealings. They use discretion, that they may be liberal in that manner which appears most likely to do good. Envy and slander may for a time hide their true characters here, but they shall be had in everlasting remembrance. They need not fear evil tidings. A good man shall have a settled spirit. And it is the endeavor of true believers to keep their minds stayed upon God, and so to keep them calm and undisturbed; and God has promised them both cause to do so, and grace to do so. Trusting in the Lord is the best and surest way of establishing the heart. The heart of man cannot fix anywhere with satisfaction, but in the truth of God, and there it finds firm footing. And those whose hearts are established by faith, will patiently wait till they gain their point. Compare all this with the vexation of sinners. The happiness of the saints is the envy of the wicked. The desire of the wicked shall perish; their desire was wholly to the world and the flesh, therefore when these perish, their joy is gone. But the blessings of the gospel are spiritual and eternal, and are conferred upon the members of the Christian church, through Christ their Head, who is the Pattern of all righteousness, and the Giver of all grace.
Psalm 112:1 "Praise ye the LORD. Blessed [is] the man [that] feareth the LORD, [that] delighteth greatly in his commandments."
Margin, as in Hebrew, "Hallelujah" (see the notes at Psalm 106:1).
"Blessed is the man": Hebrew, "The blessings of the man" (see notes at Psalm 1:1). That is, Blessed, or happy, is such a one.
"That feareth the Lord": In (Psalm 111:10), the psalmist had referred to "the fear of the Lord" as "the beginning of wisdom," and had "alluded" to the success, prosperity, or happiness which attends the fear of the Lord, or true religion. This psalm is designed more fully "to illustrate" that thought. That feareth the LORD (see note on Prov. 1:7).
"That delighteth greatly in his commandments" (see notes at Psalm 1:2). It is a characteristic of true piety to find pleasure in the commands of God; in the commandments themselves, and in obedience to them.
The last Psalm was telling of the greatness of the Lord and that we should praise Him. This Psalm is telling of the blessings of the people who bless the Lord. Not only does this man that is blessed, fear the Lord and keep His commandments, but delights in doing the same. The blessed of the Lord is aware that the commandments of the Lord are not grievous. We have spoken in many of these lessons, how the commandments that God has given to man are for the benefit of man, as well as God. If a man will keep the commandments of God, his life will be blessed.
Verses 2-9: The desire of every human for prosperity can only come through obedience to the commands of God (compare Plasm. 1:1-3).
The "horn" is a symbol of strength, power, and dignity. It denotes peace, prosperity and God granted success.
Psalm 112:2 "His seed shall be mighty upon earth: the generation of the upright shall be blessed."
His children; his posterity. That is, they shall be prospered; honored and distinguished among people. Distinguished for their virtues, for their influence, for their success in life. This refers to what was regarded among the Hebrews as an object of great desire, and is in accordance with the promises everywhere found in their Scriptures (see notes Psalms 25:13; 37:25-26; compare Gen. 12:2; 17:6; Exodus 20:6). It is in accordance, also, with a general fact in the course of events. The best security for the virtue and success of children is the virtue and the piety of parents. The surest inheritance as pertaining to happiness, respectability, and usefulness in life, is that which is derived from the example, the prayers, the counsel of a pious father and mother.
"The generation of the upright shall be blessed": The family and the children. Such promises are to be expected to be fulfilled in general. It is not required by any proper rules of interpreting language that this should be universally and always true.
The seed spoken of here, I believe to be the seed of Abraham.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
The blessings of Abraham are upon the seed spoken of here. They are mighty upon the earth. They will reign with Jesus upon the earth.
Psalm 112:3 "Wealth and riches [shall be] in his house: and his righteousness endureth for ever."
In his family; if not possessed by him, yet by his posterity. Though rather this signifies spiritual riches, the riches of grace, the unsearchable riches of Christ, durable riches and righteousness. Seeing it is connected with an everlasting righteousness, as in the next clause.
"And his righteousness endureth for ever": He is not hurt by his temporal riches, as others are, the prodigal, the covetous, and formal professor. He continues the good and righteous man he was, notwithstanding his riches. Some understand this of his liberality with his riches, as alms deeds are sometimes called righteousness (see Psalm 112:9). Though it rather intends either inherent righteousness, the new man which is created in righteousness, the inward principle of grace which always continues. Or the righteousness of Christ imputed to him, which is an everlasting one.
David and Solomon did have great material wealth upon the earth, but I believe this is speaking of spiritual blessings. Of course all in the earth belongs to God. The whole world and everything in it, is the property of God. He is the Creator and everything is His creation.
Psalm 112:4 "Unto the upright there ariseth light in the darkness: [he is] gracious, and full of compassion, and righteous."
Upright ones are sometimes in the darkness of affliction, under divine desertions, without spiritual joy, and in an uncomfortable condition. When on a sudden light arises to them, like break of day, or the morning light: they have deliverance from affliction, and enjoy prosperity. The light of God's countenance is lifted up on them; the sun of righteousness arises upon them with healing in his wings. And spiritual joy and comfort are communicated unto them. It may denote the comforts the people of God have amidst their afflictions and troubles, even while they are in them. And the light they enjoy, while darkness is round about others, like the children of Israel in Egypt. Or the suddenness of deliverance from adversity, temporal or spiritual. Weeping endures for a night, joy comes in the morning, and at evening time it is light (Psalm 30:5).
He is gracious, and full of compassion, and righteous": That is, the Lord is so. Thus the Arabic version, "the Lord God is merciful and bountiful;" and the Ethiopic version, "merciful and compassionate is the Lord, and righteous is our King." And because God is the God of all grace, and is able to make it abound to his people, and is compassionate to them in distress, and is just and faithful to his promises. Therefore, he causes light to arise to them in darkness; and which, on such account, they may believe and expect (see Micah 7:8). Some understand this of the upright man and of his character; that he is "gracious", kind, and bountiful. That he is "full of compassion", tenderhearted, and shows mercy to distressed objects. And is righteous, through Christ, and lives soberly and righteously. This sense agrees both with what goes before, and follows after.
This world is full of darkness. We live in that darkness, until we receive the Lord Jesus as our Savior and Lord. When you receive Jesus (who is the Light), into your life, you receive His Light and it does away with darkness. Jesus is full of grace, compassion, and righteousness. If we have Christ in us, we are full of grace and compassion, and righteousness too. It is His grace, and His compassion, and His righteousness we are full of.
Psalm 112:5 "A good man showeth favor, and lendeth: he will guide his affairs with discretion."
Without usury, hoping for nothing again. He pities those that labor under difficulties, for want of a little money; and he generously lends it till they are able to pay him again. Which oftentimes is of as much service as if it was given (see Psalm 37:21). A good man is not only a man that has the good work of grace in him, and is ready to every good work; but one that is munificent, bountiful, and liberal. In which sense the word is used in (Rom. 5:7), and so in Latin writers.
"He will guide his affairs with discretion": His civil and domestic affairs. He will act the part of a good economist; so that he may be able to support his family with credit and reputation. And have something to give to the relief of those in want. Some restrain this to his acts of charity. He lends to some, and gives to others. He takes care that they to whom he gives are proper objects of charity. He gives to persons seasonably, and in proportion to his own ability and their wants. It may be rendered, "he shall guide his words with judgment". Take care of what he says, and before whom. And that it be at a proper time and place; and especially when speaking of spiritual and religious things.
If we are a Christian in the true sense, then we are a believer in, and a follower of the Lord Jesus Christ. A Christian should be as much like his Leader (Jesus), as possible. We should do the same things He would do. There are several meanings to the word discretion here. One of the meanings is divine law. Another meaning is judgement. He is just to all men, is possibly what this is saying.
Psalm 112:6 "Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance."
Out of the heart of God, and from his love and affections. Out of the covenant of grace, and from an interest in it. Out of the hands of Christ, or off of him the foundation. Out of the house and family of God. Out of a state of grace and righteousness, into condemnation. And though he may be distressed by afflictions, yet not destroyed. And though he may be so shaken, as to fall from some degree of steadfastness in the faith, and into sin, yet not so as to perish everlastingly. The saint's perseverance is a sure and certain truth, and to be depended upon.
"The righteous shall be in everlasting remembrance": With good men, and especially such whose names are recorded in Scripture. And even others are remembered after death; and for a long time after, their pious characters, sayings, actions, sufferings, works, and writings. And with God, who remembers his love to them, his covenant with them and his promises to them. Has a book of remembrance for their thoughts, words, and actions. Which will be remembered and spoken of at the last day, when forgotten by them (see Prov. 10:9, etc.).
The righteous are those who have received righteousness through Jesus Christ our Lord. They do inherit eternal life in Him. Man will live forever somewhere. We choose our place to spend eternity. If we receive Jesus as our Savior, we inherit eternal life in heaven with Jesus.
Psalm 112:7 "He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD."
Of bad news; of reverses and losses. Of the destruction of his ship at sea, or his property by land; of disaster by flood, by famine, or by war. His heart will so fully confide in God that he can commit all calmly into his hands. He will feel assured that all will be well; that nothing occurs but that which the wisest and the best Being in the universe sees it best should occur; and that in all which "does" take place he is able to sustain the sufferer. There is nothing so well suited to make the mind calm as trust in God. What has a man to be afraid of who does trust in him? (Compare Psalms 27:3; 46:2; 56:3-4; Heb. 13:6; Prov. 1:33).
"His heart is fixed": Is firm; is established (see notes at Psalm 57:7).
"Trusting in the Lord": This is the reason "why" his heart is "fixed" or firm. It is not any native courage or resolution. It is not any firmness of his own; it is simply because he has confidence in God, and feels assured that all things will be well.
One of the best examples of this is Job. He lost his family, his wealth, his health even, and he did not once doubt that God would deliver him. He was stayed in his heart on God, and all that hell could send against him did not once cause him to doubt. Christians should not be moved by the circumstances around them. We should know beyond a shadow of a doubt that all is well with our soul.
Psalm 112:8 "His heart [is] established, he shall not be afraid, until he see [his desire] upon his enemies."
Sustained; upheld. This is the same idea, though somewhat varied in form. The word means to sustain; or to support. And the idea is, that there is some basis of support, some strength, which is not his own.
"He shall not be afraid": When he is assailed by enemies.
"Until he see his desire upon his enemies": This implies that he had nothing really to fear. He would certainly overcome his foes. And in the meantime, he might look calmly on all their efforts to destroy him, for those efforts would be vain. So the believer now looks calmly on all his spiritual foes. He has nothing to fear, for he will overcome them all. He will certainly triumph; he will trample them all under his feet. He may well, therefore, endure these conflicts for a brief period, for the issue is certain, and the conflict will soon come to an end.
The sad thing is that there is a day coming when the enemy of the Christian and the enemy of God will feel the wrath of Almighty God. God is longsuffering, but there will come a time when He will say, it is enough. If we are established in the Lord, the small tribulations of this earth should not stagger our faith.
Psalm 112:9 "He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honor."
"His horn": Horns on an animal were an indication of strength and prosperity. This is applied figuratively to the righteous. His money, as the Targum. Scattered it here and there, as the sower scatters his seed. Does not throw it all in one place, but some here and some there, and all with profusion and plenty. This denotes the bounty and liberality of the upright. And his wisdom and discretion in distributing his charity, and the numerous objects of it (see Prov. 11:14).
"He hath given to the poor": That stand in need of his charity, freely, cheerfully, and bountifully.
"His righteousness endureth for ever": His liberality continues; he is not wearied of well doing. He gives a portion to seven and to eight, and to as many and as often as there is a call and need for it (see Psalm 112:3).
"His horn shall be exalted with honor": The reproach cast upon him shall be wiped off. He shall grow more prosperous, and become more honorable among men here on earth. And in the resurrection morning shall have the dominion over the wicked, and shall appear with Christ in glory, and be with him to all eternity.
The followers of the Lord will be quick to distribute the blessings the Lord has showered upon them. The difference in the world and the believer is that the believer cares for the poor. We know the Lord Jesus said, "inasmuch as ye have done it to the least of these, ye have done it unto me". We cannot directly do great things for the Lord, but when we help the needy and the widows, we are doing it as unto the Lord. Remember, the horn means power, or strength. God will honor those who are the followers of the Lord.
Psalm 112:10 "The wicked shall see [it], and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish."
In utter contrast to the righteous man of verses 2-9, the wicked man lives a worthless existence without strength (compare Psalm 1:4-6).
Notice that it is not the believer that gnashes his teeth. It is the evil one. The wicked will see the blessings that God showers on the believers, and then he will be sorry he did not believe, but it will be too late. The wrath of God will fall on the wicked, and they will beg for the rocks to fall upon them. They will seek death, but it will not come. God gives them ample time to repent, and they do not. Each terrible happening that comes upon them is followed by another, and they repented not.
To summarize this lesson, we see that the blessings of God are reserved for the believers. The believers have the same heart as their Lord and Savior. They try to do the things that are the will of God for their lives. They face tribulation and never falter. At the end, they will reign with Jesus over the evil. The evil will awake to their mistake in not receiving the Lord, but it will be too late!
Psalm 112 Questions
God's mercies are many
Psalm 113: Psalms 113-118 have been traditionally linked in Jewish worship with the great feasts of Passover and Tabernacles. At Passover for example, Psalms 113 and 114 are sung before the meal and 115 and 118 after it. How far back these traditions go is unknown, but the connection of such hymns with the Passover is maintained in the New Testament (Matt. 26:30); Mark 14:26). The content of Psalm 113 is simple. There is a call to praise the Lord (verses 1-30). because He is great (verses 4-6), and because He cares for the poor and needy (verses 7-9).
Verses 1-9 of Psalms 113 - 118 comprise a rich 6 psalm praise to God commonly called the "Egyptian Hallel" (Hallel" meaning praise in Hebrew). These were sung at Passover, Pentecost, and Tabernacles, but had the greatest significance at Passover, which celebrated the Jews' deliverance from Egypt (compare Exodus chapters 12-14). Traditionally Psalms 113 and 114 were sung before the Passover meal and Psalms 115-118 afterwards. Psalm 118 would most likely be what Christ and the disciples sang before they left the Upper Room the night Christ was betrayed (compare Matt. 26:30; Mark 14:26). There are two other notable sets of praise in the Psalter.
(1) The Great Hallel Psalms 120-136); and
(2) The Final Hallel (Psalms 145-150).
Verses 1-9: An exhortation to praise God. God has praise from his own people. They have most reason to praise him; for those who attend him as his servants, know him best, and receive most of his favors, and it is easy, pleasant work to speak well of their Master. God's name ought to be praised in every place, from east to west. Within this wide space the Lord's name is to be praised; it ought to be so, though it is not. Before long it will be, when all nations shall come and worship before him. God is exalted above all blessing and praise. We must therefore say, with holy admiration say, "Who is like unto the Lord our God?" How condescending in him to behold the things in the earth! And what amazing condescension was it for the Son of God to come from heaven to earth, and take our nature upon him, that he might seek and save those that were lost! How vast his love in taking upon him the nature of man, to ransom guilty souls! God sometimes makes glorious his own wisdom and power, when, having some great work to do, he employs those least likely, and least thought of for it by themselves or others. The apostles were sent from fishing to be fishers of men. And this is God's constant method in his kingdom of grace. He takes men, by nature beggars, and even traitors, to be his favorites, his children, kings and priests unto him; and numbers them with the princes of his chosen people. He gives us all our comforts, which are generally the more welcome when long delayed, and no longer expected. Let us pray that those lands which are yet barren, may speedily become fruitful, and produce many converts to join in praising the Lord.
Psalm 113:1 "Praise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD."
Or, "hallelujah". This is the title of the psalm, as in the two preceding, and directs to the principal matter of it.
"Praise, O ye servants of the Lord": Refers to the redeemed, all of whom should serve God with obedience. Meaning not the angels, nor all men, nor the priests and Levites only; but all the saints, who are a holy priesthood, to offer up spiritual sacrifices to God. Who are servants, not of sin, nor of Satan, nor of men, but of God and Christ; and who serve the Lord willingly and cheerfully. With much pleasure and delight, in righteousness and holiness, with reverence and godly fear, and without trusting to and depending on their service for salvation. And one principal branch of their service is praise, especially under the Gospel dispensation. In which all legal sacrifices are abolished, and the sacrifice of praise is continued. And which is pleasant and delightful work, and yet there is a backwardness to it. And therefore, there is need of such an exhortation to excite unto it, and to repeat it, as follows.
"Praise the name of the Lord": The name of God represents all His attributes. Not any particular name, as Jehovah; but him himself, and the perfections of his nature; his holiness, justice, truth, faithfulness, power, goodness, grace and mercy. The repetition of the exhortation denotes either the abundance of praise to be given to the Lord, or the constancy and continuance of it. Which ought to be done at all times, every day, since his mercies are new every morning. Some have thought the threefold repetition respects the trinity of Persons, who are each to be praised (as in Num. 6:24). But this is doubtful, and perhaps not sufficient to build such a doctrine on. And especially since the first of these exhortations is the title of the psalm. However, this is a certain truth, that Jehovah, Father, Son, and Spirit, are to be praised.
This is just a Psalm of pure praise. Praise being mentioned 3 times has to do with Father, Word, and Holy Ghost. Christians are servants of the Lord. Look at the two following verses about the sacrifice of praise.
Jeremiah 33:11 "The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD [is] good; for his mercy [endureth] for ever: [and] of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD."
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
The very least we can do is to praise the Lord.
Psalm 113:2 "Blessed be the name of the LORD from this time forth and for evermore."
Some prefix the word "saying", as directing to the matter and manner of praising the Lord, and to express themselves thus; "let the name of the Lord be blessed"; honored, glorified, spoken well of.
"From this time forth and for evermore": From the beginning of time, or as soon as time began. The Lord's name was to be praised, and was praised by the holy angels, who were present at laying the foundation of the earth (Job 38:4). And all the works of the Lord, in their way, have praised him ever since. Here it may respect the time of penning this psalm, or the time when the persons called upon commenced the servants of the Lord, the time of their conversion. A time of love, life, light, and deliverance, and therefore a time to begin to praise the Lord. Or the whole time of the Gospel dispensation, to which this psalm refers. The accepted time and day of salvation, and of the Gentiles glorifying God for his mercy. In which the Lord is to be and is praised, as he will be to all eternity, by angels and glorified saints. Praise is to be rendered always (compare Eph. 5:20; 1 Thess. 5:18).
Praises will not cease, when we leave the earth and go to heaven. Even the angels in heaven are praising the Lord. They cry Holy, Holy, Holy.
Psalm 113:3 "From the rising of the sun unto the going down of the same the LORD'S name [is] to be praised."
"Rising ... going down": From the first moment of consciousness in the morning to the last waking moment before sleep.
Rising of the sun, means early in the morning, and going down of the same, means late in the evening. This just means to praise the LORD all day long. Jehovah, or Jah, is intended by the name.
Verses 4-6: Unlike the gods of the surrounding nations, the God of Israel rules over "all nations" and the entire universe ("the heavens"). Also unlike those false gods, God Almighty "humbleth Himself" to attend to His people and the concerns of their lives.
Verses 4-5: Believers are to praise the only One worthy of praise for His transcendent sovereignty.
Psalm 113:4 "The LORD [is] high above all nations, [and] his glory above the heavens."
He is the Most High in all the earth; he is higher than the highest; he is King of kings and Lord of lords. All nations are made by him, and are under his government and dominion. He is the Governor among the nations. They are in comparison of him as the drop of a bucket, as the small dust of the balance; as nothing, yea, less than nothing, and vanity. Here it seems to respect the time when the Lord shall be more visibly King over all the earth, and the kingdoms of this world shall be the kingdoms of our Lord and of his Christ (Zech. 14:9).
"And his glory above the heavens": It is above what the heavens do or can declare; they declare something of it, but not all. Christ, who is the brightness of his Father's glory, is made higher than the heavens, and has ascended far above them; and is above the angels in them, both as to nature, name, office, and place (Heb. 1:4).
There is no greater in heaven or earth, than the LORD. He is greatly to be praised. The glory of the Lord shines in heaven and in earth. The Light of God gives all things the power to exist. The Creator is above His Creation.
Psalm 113:5 "Who [is] like unto the LORD our God, who dwelleth on high,"
Who can be compared with Yahweh our God? (see notes at Isa. 40:17-25). The meaning is, that no creature, no idol, can be compared with Yahweh. The remark here has special reference to his attributes as immediately specified, his humbling himself to behold the things in heaven and in earth. His raising up the poor, etc. It is true "in general," in regard to God, that no creature can be compared with him. It is true, in regard to each one of his attributes, that they are far above all created excellence.
"Who dwelleth on high": Margin, "exalteth himself to dwell." Literally, "The one making high to sit." The language is applicable to one who is seated on a lofty throne (compare Psalm 8:1). He has his dwelling, his throne, his permanent seat, in the heavens. So high and exalted that it requires infinite condescension to look upon the earth, or even upon the heavens.
There is no greater in heaven or earth, than the LORD our God. This was quickly proved in Egypt, when He defamed the false gods of Egypt (world).
Verses 6-9: "Humbleth": In appearance, God must figuratively lean over from the faraway heavens to examine the earth (compare Isa. 40:12-17). In a far greater way Christ humbled Himself in the incarnation (compare Phil. 2:5-11).
Psalm 113:6 "Who humbleth [himself] to behold [the things that are] in heaven, and in the earth!"
So high that it is necessary he should stoop even to behold the things which seem most lofty to us. And who actually does stoop thus to regard the things which he has made in heaven and on earth.
"To behold the things that are in heaven, and in the earth!" More literally, "to look in heaven and in earth." Even to look on heaven, high as it is to us, still more to look on earth, so insignificant as compared with the vast bodies in the heavens, is condescension on the part of God. It requires him to stoop, even to look on the sun, the stars and the distant worlds! Yet he does this. There is not a world which he does not survey constantly. Not a creature whose interests he does not regard. Not an insect, a flower, or an atom that he does not regard with as much minute attention as though there were nothing else to demand his care.
I mentioned in a previous lesson, that I believe the dwelling place of God is perfection that we do not understand.
Verses 7-8: The poor": This is borrowed almost exactly from Hannah's song in (1 Sam. 2:8). God is responsible for both the rich and the poor (Prov. 22:2). God's compassion reaches out to the poor and needy (compare Psalm72:12-13). Ultimately, Christ came to save those who are poor in spirit (compare Isa. 61:2; Luke 4:18).
Psalm 113:7 "He raiseth up the poor out of the dust, [and] lifteth the needy out of the dunghill;"
Persons of mean extraction and in low life are sometimes raised by him to great honor and dignity, as Saul, David, and others. And is true of many who are spiritually poor and needy, as all men are, but all are not sensible of it. Some are, and these are called poor "in spirit", and are pronounced "blessed", for "theirs is the kingdom of heaven". They are raised out of a low and mean estate, out of the dust of sin, and self-abhorrence for it, in which they lie when convicted of it.
"And lifteth the needy out of the dunghill": Which denotes a mean condition. So one born in a mean place, and brought up in a mean manner, is sometimes represented as taken out of a dunghill. And also, it is expressive of a filthy one. Men by sin are not only brought into a low estate, but into a loathsome one. And are justly abominable in the sight of God, and yet he lifts them out of it. The phrases of "raising up" and "lifting out" suppose them to be fallen, as men are in Adam. Fallen from a state of honor and glory, in which he was created. Into a state of sin and misery, and out of which they cannot deliver themselves. It is Christ's work, and his only, to raise up the tribes of Jacob, and to help or lift up his servant Israel (Isa. 49:6).
God brings up who He will. It is not for us to question. It is so interesting to me, that the Lord Jesus did not go to the temple in Jerusalem to find His disciples. He chose the working people who had no formal training in the ministry. The Lord Jesus trained them Himself. We are told that the Holy Spirit of God is our teacher and guide.
Psalm 113:8 "That he may set [him] with princes, [even] with the princes of his people."
As all the saints are by birth, being the sons of God, the King of kings; born of him, and not of the will of man. And are of a princely spirit, have a free spirit, and offer themselves and services willingly to the Lord. Have the spirit of adoption, in opposition to a spirit of bondage. And, as princes, have power with God and prevail. And are also heirs of God, heirs of salvation, heirs of a kingdom, as princes be. Now such as are raised by Christ and his grace from a low estate and condition are set among those princes here. They are brought to Zion, and have a place and a name in the house of God, better than that of sons and daughters. And become fellow citizens with the saints. And they are set among princes hereafter in the kingdom of heaven.
"Even with the princes of his people": The more eminent among the people of God, such as Abraham, Isaac, and Jacob, with whom they shall sit down in the kingdom of heaven. And with the prophets of the Old Testament, and the apostles of the New. And even with all the saints, who are made kings and priests unto God (see Psalm 45:16).
Kings are kings, because God ordained it. These who would be thought to be unworthy to serve Him are the very ones He chooses to make kings and princes.
Psalm 113:9 "He maketh the barren woman to keep house, [and to be] a joyful mother of children. Praise ye the LORD."
"The barren woman": Sarah (Gen. 21:2), Rebekah (Gen. 25:21), and Rachel (Gen. 30:23), would be the most significant since the outcome of the Abrahamic Covenant depended on these childless women being blessed by God to be mothers.
There are so many times in the Bible where women thought to be barren have a child in their old age. With man these things are impossible, but with God all things are possible. You have to have an impossibility in man's sight, before God can do a miracle.
Psalm 113 Questions
God's power demonstrated in the Exodus
Psalm 114: A highly poetic description of the Exodus, this psalm emphasizes both God's power displayed (verses 3-6), and His provision supplied (verse 8). The God of Israel's deliverance (verses 1-2), is still their God (verse 7), the implication being that He can still unfurl His power. The world must therefore take notice.
Verses 1-8 (see note on Psalm 113:1-9). This psalm is the one most explicitly related to the Exodus (Exodus chapters 12-14). It recounts God's response to a captive nation (Israel in Egypt), in order to honor His promises in the Abrahamic Covenant (Gen. 28:13-17), given to Jacob (compare 114:1), "The house of Jacob" (114:7), "the God of Jacob".
III. God Invites Trembling (114:7-8).
An exhortation to fear God. Let us acknowledge God's power and goodness in what he did for Israel, applying it to that much greater work of wonder, our redemption by Christ; and encourage ourselves and others to trust in God in the greatest straits. When Christ comes for the salvation of his people, he redeems them from the power of sin and Satan, separates them from an ungodly world, forms them to be his people, and becomes their King. There is no sea, no Jordan, so deep, so broad, but, when God's time is come, it shall be divided and driven back. Apply this to the planting the Christian church in the world. What ailed Satan and his idolatries, that they trembled as they did? But especially apply it to the work of grace in the heart. What turns the stream in a regenerate soul? What affects the lusts and corruptions, that they fly back; that prejudices are removed, and the whole man becomes new? It is at the presence of God's Spirit. At the presence of the Lord, not only mountains, but the earth itself may well tremble, since it has lain under a curse for man's sin. As the Israelites were protected, so they were provided for by miracles; such was that fountain of waters into which the flinty rock was turned, and that rock was Christ. The Son of God, the Rock of ages, gave himself to death, to open a fountain to wash away sins, and to supply believers with waters of life and consolation; and they need not fear that any blessing is too great to expect from his love. But let sinners fear before their Just and Holy Judge. Let us now prepare to meet our God, that we may have boldness before him at his coming.
This psalm celebrates God for delivering His people from bondage and leading them to the Promised Land, with references to several of the wilderness miracles, including the parting of the waters (Red "Sea, Jordan"), and the "water" for the "rock" (Exodus 17:5-6; Num. 20:8-11). God's gracious work is spoken of with exultation, joy and triumph.
Psalm 114:1 "When Israel went out of Egypt, the house of Jacob from a people of strange language;"
The people of Israel in a body, publicly, openly, and not by stealth; freely and willingly, not forced and drove out. Though urged by the Egyptians to go, through the hand of God upon them. And so went out with the mighty hand and outstretched arm of the Lord, and with great riches, and in health, not one feeble or sick among them.
"The house of Jacob from a people of strange language": Or barbarous; as every language was reckoned by the Jews but their own. The Egyptian language they did not understand (see Psalm 81:5). No doubt many of them learned it during their long stay there, but in general they retained their own language. This was an emblem of the Lord's people in effectual calling, coming out of bondage into liberty, out of darkness into light. Out of superstition, and idolatry and profaneness, to the service of the true God in righteousness and true holiness. And from a people of a strange language to those that speak the language of Canaan. A pure language, in which they can understated one another when they converse together, either about experience or doctrine. And the manner of their coming out is much the same, by strength of hand, by the power of divine grace. Yet willingly and cheerfully, with great riches, the riches of grace, and a title to the riches of glory, and with much spiritual strength. For, though weak in themselves, yet are strong in Christ.
This is speaking of the miraculous deliverance of the Israelites from Egypt. God sent Moses to bring them out. It was through ten plagues that God delivered Israel. The family of Jacob had gone into Egypt, but just over 400 years later the mighty nation of Israel came out. The name Jacob was used when speaking of him as the father of the twelve sons. The name Israel was His name when his twelve sons became the twelve tribes of Israel. The Hebrews were in the land of Egypt, but they were not Egyptians. They were Hebrews. They spoke Hebrew. The strange language here, is the language of the Egyptians.
Psalm 114:2 "Judah was his sanctuary, [and] Israel his dominion."
"Judah ... Israel": Judah/Benjamin and the norther ten tribes respectively.
"Sanctuary ... dominion": God dwelt among the peoples as a pillar of cloud by day and a pillar of fire by night (compare Exodus 13:21-22; 14:19).
Judah is the tribe that the Lord was descended from in the flesh. He was the Lion of the tribe of Judah. Judah led the march out of Egypt, as well. God's presence was with His people on their journey. The LORD dwelled with them (was His sanctuary), and He ruled over them (His dominion).
Psalm 114:3 "The sea saw [it], and fled: Jordan was driven back."
"The sea ... Jordan": Two miracles of God, i.e., separating the waters began and ended the Exodus. On the way out of Egypt, God parted the Red Sea (Exodus 14:15-31), and 40 years later He parted the Jordan River in order for the Jews to enter the Promised Land (Joshua 3:1-17).
It was the presence of the LORD in the Ark of the Covenant that caused the sea to part, and the Jordan to part. In the case of the Jordan, it did not go back until the feet of the bearers of the Ark had stepped into the water. The water bowed to the presence of God in both instances.
Psalm 114:4 "The mountains skipped like rams, [and] the little hills like lambs."
"Mountains ... hills": Refers to the violent appearance of God to Israel at Sinai (compare Exodus 19:18; Judges 5:4-5; Psalm 68:17-18).
This is speaking of the mountain quaking at the presence of God.
Verses 5-6: In poetic imagery, God questioned why the most fixed of geographical features, i.e., water and mountains, could not resist His power and will.
Psalm 114:5 "What [ailed] thee, O thou sea, that thou fleddest? thou Jordan, [that] thou wast driven back?"
What was the matter with thee? What appeared to thee? What didst thou see? What didst thou feel, which caused thee to flee in such haste?
"Thou Jordan, that thou wast driven back?" What is the meaning that thou didst not continue to flow as usual? What was it that stopped thy flowing tide? That cut off thy waters? That drove them back as fast or faster than they came?
There was no explaining to the human understanding why the Red Sea opened at the command of God. The sea, like all other creation must bow to its Creator. There was no unusual phenomenon to explain away this miracle of God.
Psalm 114:6 "Ye mountains, [that] ye skipped like rams; [and] ye little hills, like lambs?"
Not for joy, but fear. What caused these trembling motions, these violent agitations, and quaking, and moving to and fro like the skipping of rams?
"And ye little hills, like lambs? What was it that disturbed you, and put you into a panic, that you skipped like frightened lambs? These questions are put, by a beautiful and poetical figure, to inanimate creatures. The Red sea, the river of Jordan, the mountains of Sinai and Horeb, and the hills about them; to which an answer is turned in the next verse.
When the majesty of Almighty God was on the mountain, it smoked, and there was nothing to touch the mountain lest it die. Only the one God called to the mountain could go up. Moses was the only one who could go near the presence of God, and he only when he was called to do so.
Psalm 114:7 "Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob;"
Or, "the earth has trembled at the presence of the Lord". The only proper response of helpless nature before omnipotent God. The imperative is sometimes put for the imperfect or past tense (see Psalm 22:9). Likewise, the Septuagint and Vulgate Latin versions thus render it, "the earth is moved at the presence of the Lord. Is it to be wondered at, that we, the sea, the river of Jordan, the mountains and hills, have fled. Or have been driven back, or have skipped like rams and lambs, when the whole earth, of which we are a part, has trembled at the presence of God? Who, when he does but look, the earth trembles; and when he touches the hills, they smoke (Psalm 104:32). It is at the same presence of God we have been thus moved, the power of which we have felt, even;
"At the presence of the God of Jacob": Who brought Jacob out of Egypt, led him through the sea, and gave him the law on Sinai. This is not to be understood of the general and common presence of God, which is everywhere. And with all his creatures for this is not attended with such wonderful phenomena as here mentioned, either in the literal or mystic sense. But of the majestic, powerful, and gracious presence of God; such as he sometimes causes to attend his ministers, his word, his churches, his martyrs and confessors. And so as to strike an awe upon, and terror into, their greatest enemies, as well as to convert his own people.
The Lord is ruler of, not only the people, but all of nature as well. It is no small thing for the earth to tremble before its Creator.
Psalm 114:8 "Which turned the rock [into] a
standing water, the flint into a fountain
of waters."
The rock": Refers to the first incident at
Massah/Meribah (Exodus 17:5-6), and/or the
second (Num. 20:8-11).
The Rock is symbolic of the Lord. When Moses struck the Rock as God had told him to do, the water flowed freely from the Rock. Jesus is the water and the Rock. The water that flowed was like a river. It was enough to quench the thirst of these estimated 3 million people. This is that same water that flows from the throne of God. We have seen in this lesson, the marvelous provision that God has made for His people.
Psalm 114 Questions
Trust in God, not in idols
Psalm 115: The note of confidence is so strong in this psalm that it should be classified as a psalm of national confidence. The message of the psalm could be aptly summarized in three ideas: honor the Lord, because in contrast to idols, He alone is God (verses 1-8), trust the Lord, because He will help you (verses 9-11); praise the Lord, because He is worthy (verses 12-18).
Verses 1-18 (see note on Psalm 113:1-9). This praise psalm appears to be antiphonal in nature, following this outline and pattern:
(1) The people (verses 1-8);
(2) The priests (verses 9-11);
(3) The people (verses 12-13);
(4) The priests (verses 14-15); and
(5) The people (verses 16-18).
Let no opinion of our own merits have any place in our prayers or in our praises. All the good we do, is done by the power of his grace. And all the good we have, is the gift of his mere mercy, and he must have all the praise. Are we in pursuit of any mercy, and wrestling with God for it, we must take encouragement in prayer from God only. Lord, do so for us; not that we may have the credit and comfort of it, but that thy mercy and truth may have the glory of it. The heathen gods are senseless things. They are the works of men's hands. The painter, the carver, the statuary, can put no life into them, therefore no sense. The psalmist hence shows the folly of the worshippers of idols.
Verses 4-11 are very similar (to Psalm 135:15-20). It has been suggested that this psalm is post-Exilic (compare verse 2), and could have first been sung at the dedication of the second temple (compare Ezra 6:16).
Psalm 115:1 "Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth's sake."
"Unto your name give glory": God declared He would share His glory with no one (Isa. 42:8; 48:11).
It is so amazing to me that the people of God are seeking for signs and wonders. They have the strange opinion, that if God has not done any great miracles in the last few days, they cease to hold Him in awe. The Psalmist here, is seemingly afraid that the people around them have ceased to fear the Lord, and he is asking to show His mighty power once again to make the enemies of Israel fear Israel's God. This is possibly, a continuation of the same theme that the last Psalm had. In it, the mighty power of God was shown at the Red Sea and in fact, all across the wilderness. The people in the surrounding area feared Israel's God. Israel now has lost a battle or two and the people have ceased to fear. The verse above is saying, glorify yourself among these heathens. Do it not because of us, but to let them know who God is.
Verses 2-3: On occasion, people ask the question: "Where is ... God"? The sufficient answer is that He is "in the heavens", meaning He rules there and everywhere, and all things are ordered in accordance with His sovereign will ("He hath done whatsoever he hath pleased").
Psalm 115:2 "Wherefore should the heathen say, Where [is] now their God?"
"Where is now their God"? (Compare Psalms 42:3, 10; 79:10; Joel 2:17; Micah 7:10). The Jews despised this Gentile taunt.
The heathen has ceased to believe that God is truly with Israel. More than that, they have ceased to believe that God truly exists.
Psalm 115:3 "But our God [is] in the heavens: he hath done whatsoever he hath pleased."
Israel's God is alive and rules the earth from His throne room above.
God does things on His time table. He does not have to please the whims of a few shallow believers. God does not have to prove Himself to anyone. God is above the ridiculous planning of simple man. If they cannot retain their belief by what He has already shown them, He is not obligated to run and do a miracle every time someone doubts.
Verses 4-8: In contrast, Gentiles worship dead gods of their own making, fashioned in the image of the fallen creature (compare Isa. 44:9-20; 46:57; Jer. 10:3-16; Rom. 1:21-25). The idol worshiper becomes like the idol, spiritually useless.
Psalm 115:4 "Their idols [are] silver and gold, the work of men's hands."
The idols of the Gentiles; so the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions. The gods they serve and worship are not in the heavens; but the matter of which they are made is dug out of the earth. And this is the greatest excellency and value that there is in them. And such as are made of these are of the greatest worth, and yet only for the matter of them. otherwise useless and inanimate statues. Such are the idols of the Papists (Rev. 9:20).
"The work of men's hands": The matter of them is gold and silver, which they owe to the earth as their original. The form of them they owe to men, and therefore cannot be God (Hosea 8:6). If it is idolatry to worship what God has made, the sun, moon, and stars, it must be gross idolatry, and great stupidity, to worship what man has made. If it is sinful to worship the creature besides the Creator, or more than him, it must be still more so to worship the creature of a creature.
We have discussed before, that the word that idols was translated from means nothings. Their objects of worship have no power. They are cold metal. This again is saying that they are worshipping the creation, rather than the Creator.
Psalm 115:5 "They have mouths, but they speak not: eyes have they, but they see not:"
These idols are carved with mouths, but they make no use of them. If any cry to them for they cannot answer them, nor save them from their troubles. Baal's priests cried to their idol, but there was no voice heard, nor answer returned. They are rightly called dumb idols (Hab. 2:18; 1 Kings 18:26), but our God in the heavens, when his people cry to him, he answers them, and sends them relief. And tells them his grace is sufficient for them, and so they find it to be.
"Eyes have they, but they see not": They are made with eyes in their heads, but cannot see with them. They cannot see their worshippers, nor what they bring to them. Neither their persons nor their wants (Dan. 5:23). But our God and Father in heaven, he sees in secret the persons and hearts of his people. Their desires are before him, and their groaning's are not hid from him. His eyes are on the righteous, and are never withdrawn from them.
These chunks of metal have mouths, but how can an inanimate object speak? These are the imaginations of men's hearts formed into an idol.
Psalm 115:6 "They have ears, but they hear not: noses have they, but they smell not:"
The makers of them have taken care to place a pair of ears to their heads, but could not convey the faculty of hearing to them. So that though their priests may cry from morning to noon, as Baal's worshippers did, saying, O Baal, hear us. And even tonight, and one day and night after another, nothing is heard (1 Kings 18:26). Indeed, the image of Jupiter at Crete was made without ears; because it was thought unbecoming that he, who was prince and lord of all, should give ear to any. But the God of heaven and earth is a God hearing prayer. His ear is not heavy, that it cannot hear; his ears are always open to the cries of his people.
"Noses have they, but they smell not. The incense that is set before them, nor the sacrifices offered to them (Deut. 4:28). But our God smelled a sweet savor in legal sacrifices, offered up in the faith of the Messiah. And especially he smells a sweet savor in the sacrifice of his Son, and in the prayers of his saints, which are sweet odors. And particularly as they come to him perfumed with the incense of Christ's mediation (Gen. 8:21).
They have ears formed out of the metal, but it goes no deeper than the surface. They cannot hear the cries of their people. They have none of the senses operating in that chunk of metal.
Psalm 115:7 "They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat."
So as to feel anything that is put into their hands. They cannot make use of their hands to stretch them out, and receive anything from their worshippers; nor can they give anything to them. But our God receives and accepts the sacrifices of his people, their prayers and their praises. And opens his hand, and liberally supplies their wants, both in providence and grace.
"Feet have they, but they walk not": Cannot stir from the place where they are, to the assistance of those that call unto them (Isa. 46:7). But our God walks upon the wings of the wind, and is a present help in times of trouble. A God at hand and afar off, and makes haste to the relief of his people in distress.
"Neither speak they through their throat": Or make a mournful voice as a dove, as the word is used in (Isa. 38:14). Or chirp as a bird, or chatter as a crane; or warble out any note through the throat, as birds do. And much less form any articulate sound, or utter any proper word, that may be understood.
They cannot hold anything in their hand, neither can they give anything out. Elijah proved these idols for just what they were, when he challenged the prophets of Baal to prove who God really was. 400 of Baal's prophets died that day.
Psalm 115:8 "They that make them are like unto them; [so is] every one that trusteth in them."
As stupid as the matter of which they are made; as sottish and as senseless as the idols themselves (see Isa. 44:9). Aben Ezra and Kimchi interpret it as a petition, "let them that make them be like unto them". And so the Targum, the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions: they liked not to retain God in their knowledge, let them be given up to a reprobate mind, to a mind void of all sense and judgment. And which indeed is their case (Rom. 1:28).
"So is everyone that trusteth in them": More especially they that worship them. For an artificer may make them for gain, and have no faith in them; but a worshipper places confidence in them. Or this clause may be explanative of the former, and be rendered, even "every one", etc., for "to make" sometimes signifies to serve and worship (Exodus 32:35).
Someone who worships an inanimate object is less than wise himself. To worship an idol, brings no power at all. They have no thought deeper than what they can see. Their judgement is impaired as well. As Elijah proved that day, they cannot respond at all to the people worshipping them, and the people worshipping them cannot respond either.
Verses 9-18: It is folly to trust in dead images, but it is wisdom to trust in the living God, for he is a help and a shield to those that trust in him. Wherever there is right fear of God, there may be cheerful faith in him; those who reverence his word, may rely upon it. He is ever found faithful. The greatest need his blessing, and it shall not be denied to the meanest that fear him. God's blessing gives an increase, especially in spiritual blessings. And the Lord is to be praised: his goodness is large, for he has given the earth to the children of men for their use. The souls of the faithful, after they are delivered from the burdens of the flesh, are still praising him. But the dead body cannot praise God: death puts an end to our glorifying him in this world of trial and conflict. Others are dead, and an end is thereby put to their service, therefore we will seek to do the more for God. We will not only do it ourselves, but will engage others to do it; to praise him when we are gone. Lord, thou art the only object for faith and love. Help us to praise thee while living and when dying, that thy name may be the first and last upon our lips. And let the sweet savor of thy name refresh our souls for ever.
Verses 9-11: This 3 verse, priestly admonition (compare 118:2-4; 135:19-20), could apply to 3 different groups:
(1) The nation Israel (115:9);
(2) The Levitical priests from the house of Aaron (115:10); and
(3) Proselytes to Judaism who are God fearers (115:11).
To all 3 groups, God is their help and shield.
In response to the superiority of God over worthless and powerless idols, the psalmist urges "Israel", the "house of Aaron" (the priests), and "ye that fear the LORD" to trust the God who is their "help" and "shield".
Psalm 115:9 "O Israel, trust thou in the LORD: he [is] their help and their shield."
This exhortation is founded in a great measure on what had been just said in regard to idols. They had no power. There was no reason why they should be confided in. They could not help in the day of trouble; and as people need a god, and as the idols cannot be to them as gods, the exhortation is addressed to his people to trust him. He would be to them all that was implied in the name God; all that was wanted in a God.
"He is their help": The help of those who trust in him. He is able to help them in the time of trouble; he is willing to help them; he will help them. They who put their trust in him will find him a sure and certain help. This is the experience of all who confide in him.
"And their shield": The shield to defend, and the help to support and strengthen those that trust in and cleave to him.
Let the uninformed world around you worship whoever or whatever they choose, but as for me and my house, we will serve the Lord. The most real things in life are not the things we see with our physical eyes. Love is possibly the strongest force we know of between humans, and you cannot see that. There is no greater love than a man would lay down His life for His friends. You cannot see that, but that is just what Jesus did. He is our very present help in trouble. You cannot see the wind, but you know it is there, because of the effect it has on other things that you can see. This is like God. We cannot see Him, but we know He exists, because of the effect that He has on those things and people around us. Place your trust in the Lord. He is their help, and our help. He is our shield against the storm. The physical house of Israel should have no trouble with this, because of the effect the presence of God had on the Red Sea.
Psalm 115:10 "O house of Aaron, trust in the LORD: he [is] their help and their shield."
The family of the tribe of Levi, that was separated from the rest, to minister in the priest's office, to offer gifts and sacrifices for the people, and to bless them. And therefore, ought to trust in the Lord and set a good example to others. As ministers of the word should, who are entrusted with much by the Lord, and should trust in him for much. For every supply of gifts and grace; and the rather, as they are to be examples of faith to the people. And as all the saints under the Gospel dispensation are priests unto God, they should put their trust and confidence in the Lord; since their sacrifices cannot be acceptable and well pleasing to God, without faith in him.
"He is their help and their shield": The Lord is the help and shield of everyone of Aaron's family; of the priests under the law, and of ministers under the Gospel. And of all those who are kings and priests unto God; and therefore, they should trust in him. This is repeated for the certainty of it, and for the particular application of it to Aaron's house.
The house of Aaron, the priestly tribe, should know better than anyone else of the greatness of God. They are in the temple with the presence of God, and they should know of the power and protection He provides better than anyone else. Those who have much knowledge of God, should have the best understanding of Him.
Psalm 115:11 "Ye that fear the LORD, trust in the LORD: he [is] their help and their shield."
Which is said not to distinguish true saints from hypocrites, in Israel or in Aaron's house; rather to describe such who belonged to neither. But, as Aben Ezra interprets it, who feared the Lord, of every people and nation; or proselytes, as Jarchi explains it. The distinction between the people of the Jews, and the proselytes among them, under the character of those that feared the Lord, may be observed in (Acts 13:26). It takes in all true worshippers of the Lord; and who are exhorted to trust in him, for faith and fear are consistent. And where there is the one, there is the other. Where there is the true fear of God, not a slavish nor a hypocritical fear, but a holy reverence and a godly fear, there will be faith and confidence in him. Job was a man that feared the Lord, and yet trusted in him. These characters meet in the same persons (see Psalm 31:19).
"He is their help and their shield": The help and shield of all those that fear the Lord, their protector and defender, and therefore should trust in him. The word "ezer", translated help, in this and the two preceding verses, is applied to God, and often in this book of Psalms, as a title and epithet belonging to him.
We have said over and over, that the fear of the LORD is the beginning of wisdom. We have also said that trust goes beyond faith. When we know in our heart and rest on that knowledge that God is our shield and help, we find perfect peace. This to me, is the (rest), in the LORD. We know that whatever happens, it is God moving in our best interest. Sometimes in the natural, we could look at circumstances around us and our faith might falter. If we trust the LORD, we are not concerned with circumstances. We rise above circumstances and put our total confidence in the LORD.
Psalm 115:12 "The LORD hath been mindful of us: he will bless [us]; he will bless the house of Israel; he will bless the house of Aaron."
This would be especially appropriate if the psalm was written, as is commonly supposed, after the return from the captivity of Babylon. In such circumstances, it would be every way proper to bring before the mind of the people the fact that God had remembered them and had delivered them.
"He will bless us": Our past experience furnishes the fullest evidence that he will continue to bless us. He who has delivered us from so great calamities, and who has restored us to our native land after so long and so painful a captivity, will not forsake us now. There can be now no circumstances in which he cannot bestow on us all the blessings which we need. There will be none when we may not hope that he will bless us. If he could save us from such troubles, be can save us from all. If he did thus interpose, we may argue that he will always grant us his help when we need it.
"He will bless the house of Israel": He will bless the house of Aaron (compare Psalm 115:9-10).
The desire of the LORD is to bless His people. He will bless us and the physical house of Israel, as well as bless the chosen ministers of God, if we will obey Him. We have only to think how far we have already come in the LORD, to know that His blessings have been abundantly upon us. There are not only blessings for this earth, but He will bless us even more in the eternity to come.
Psalm 115:13 "He will bless them that fear the LORD, [both] small and great."
They shall want no good thing now, and have much goodness laid up for them to be enjoyed hereafter. The sun of righteousness rises upon them, and a book of remembrance is written on their account. The Lord delights in them, his eye is upon them; and they are blessed with more grace now, and will be blessed with glory hereafter.
"Both small and great": Young and old, rich and poor, high and low, lesser or greater believers; be they children, young men, or fathers (see Rev. 11:18).
You do not have to be the High Priest in the temple to be blessed of God. Sometimes I believe that God is even more interested in those of low estate. Jesus fed the hungry, healed the sick, gave sight to the blind, and raised the dead. Not once in all of this, did He regard the person of the one He was ministering to. All in fact, are small in comparison to Him. He owns the cattle on every hill. All of this is His creation. We cannot be high and mighty around Him. He sees the spirit of man, and not his circumstances.
Psalm 115:14 "The LORD shall increase you more and more, you and your children."
The Word of the Lord, as the Targum, shall do it; in a temporal sense, with a numerous posterity, with riches, wealth, and honor. And in a spiritual sense, with an addition of spiritual blessings; with renewed instances of divine layout. With an increase of the gifts and graces of the Spirit of God, as faith, hope, love, joy, patience, humility, and other graces. And with more knowledge of God and Christ, and of divine and spiritual things.
"You and your children": Not only they that feared the Lord of the present generation, but those that should succeed them. And be as they were, a seed to serve the Lord, and who should be accounted to him for a generation.
All of those who fear the LORD are the believers. If we are believers in Christ, then all the promises made to Abraham are ours, as well.
Galatians 3:29 "And if ye [be] Christ's, then are ye Abraham's seed, and heirs according to the promise."
This promise does not die out with one generation, but is for all generations to come.
Psalm 115:15 "Ye [are] blessed of the LORD which made heaven and earth."
Blessed in your present comforts and mercies and blessed in his promises in regard to the time to come. Blessed in the prospects which are before you.
"Which made heaven and earth": The true God; the great Creator of all things. It was not the blessing of a creature, man or angel, it was the blessing of the living God.
These blessings are not from a mere mortal. These blessings are from the Creator of the world. Not only did He make the heaven and the earth, but He made us as well. We are His creation.
Psalm 115:16 "The heaven, [even] the heavens, [are] the LORD'S: but the earth hath he given to the children of men."
To wit, in a peculiar manner, where he dwelleth in that light and glory to which no man can approach, and whence he beholds and disposes all persons and things upon earth.
"But the earth hath he given to the children of men": For their habitation, possession, and use. But these words may be and are thus rendered by others, and the earth which (which particle is very oft understood), he hath given, etc. And then as the foregoing verse declared that God was the Creator of heaven and earth (Psalm 115:15). So, this asserts that he is also their Lord and Governor, to dispose of all men and things as he pleases.
"The earth": Strong implications that planet earth alone is the dwelling place of life.
We have discussed before, how He made the world and everything in it, and then He made mankind to dwell there. His plan from the beginning was for us to have a place of habitation. The earth is for the children of men. That is very interesting, in the fact that Christians are not children of men. We are sons of God. This earth is not the home of the Christian. We are in the world, but we are not of the world. Heaven is our home. Our Father dwells there and His Son has gone there to prepare a place for you and me. My home is in heaven, because I am no longer children of men, I am a son of God.
Psalm 115:17 "The dead praise not the LORD, neither any that go down into silence."
The meaning of this is, that as those who are dead cannot praise God, or cannot worship him, this should be done while we are in the land of the living. This opportunity, like all other opportunities, will be cut off in the grave, and hence, we should be faithful in this duty, and should avail ourselves of this privilege, while life lasts. In regard to the sentiment here expressed, and the grounds on which that sentiment was entertained (see the notes at Isa. 38:18-19; and Psalm 6:5).
"Neither any that go down into silence": Into the grave, the land of silence (Psalm 94:17). Nothing is more impressive in regard to the grave than its utter silence. Not a voice, not a sound is heard there, of birds or human beings, of song or conversation, of the roaring of the sea, the sighing of the breeze, the fury of the storm, or the tumult of battle. Perfect stillness reigns there; and the first sound that shall be heard there will be the archangel's trump.
The Bible says, let everything that has breath, praise the LORD. When we are dead, we do not have breath. Our breath has been removed. Those who have no breath (dead), cannot praise the LORD. Those who go to heaven praise the Lord, but they are not dead.
Psalm 115:18 "But we will bless the LORD from this time forth and for evermore. Praise the LORD."
The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "we who are alive". Both in a corporeal and in a spiritual sense who, as long as we live, and while we have a being, will bless the Lord. Being made spiritually alive, quickened by the Spirit and grace of God. And so capable of ascribing blessing, praise, and glory to him, for all the great and good things he has done. And especially when in lively frames, or in the lively exercise of grace: and that from this time. Under a sense of present favors, and outward mercies being renewed every day. Yea, throughout the whole of life, and so to all eternity in the world above (see Isa. 38:19).
"Praise the Lord": Let others do the same as we; let us join together in this work, now and hereafter.
It is natural for the sons of God to praise the LORD. It will matter not whether that it is in this earth, or in heaven to come.
Psalm 115 Questions
Praise for deliverance from death
Psalm 116: This psalm is one of the most personal of all the thanksgiving psalms (note the many occurrences of the personal pronoun "I"). The psalm is composed of three distinct parts: first, a declaration of praise (verses 1-2); next, the psalmist recalls his troubles and how the Lord delivered him from them (verses 3-11); finally, he concludes with a description of what he will offer in thanksgiving for what the Lord has done (verses 12-19). Note that his thanksgiving will be given publicly, as the law required.
Verses 1-19: (See note on Psalm 113:1-9). This is an intensely personal "thank you" psalm to the Lord for saving the psalmist from death (116:3, 8). The occasion and author remain unknown, although the language used by Jonah in his prayer from the fish's stomach is remarkably similar. While this appears to deal with physical death, the same song could be sung by those who have been saved from spiritual death.
We have many reasons for loving the Lord, but are most affected by his loving-kindness when relieved out of deep distress. When a poor sinner is awakened to a sense of his state, and fears that he must soon sink under the just wrath of God, then he finds trouble and sorrow. But let all such call upon the Lord to deliver their souls, and they will find him gracious and true to his promise. Neither ignorance nor guilt will hinder their salvation, when they put their trust in the Lord. Let us all speak of God as we have found him; and have we ever found him otherwise than just and good? It is of his mercies that we are not consumed. Let those who labor and are heavy laden come to him, that they may find rest for their souls; and if at all drawn from their rest, let them haste to return, remembering how bountifully the Lord has dealt with them. We should deem ourselves bound to walk as in his presence. It is a great mercy to be kept from being swallowed up with much sorrow. It is a great mercy for God to hold us by the right hand, so that we are not overcome and overthrown by temptation. But when we enter the heavenly rest, deliverance from sin and sorrow will be complete. We shall behold the glory of the Lord, and walk in his presence with delight we cannot now conceive.
Verses 1-8: This psalm, which was apparently a thanks for deliverance from the "sorrows of death", pictures God the Father leaning over the banisters of heaven (inclined "His ear"), to hear the cry of the hurting: He listens with such intensity, especially when His children cry out in their sickness, sorrow and suffering.
Psalm 116:1 "I love the LORD, because he hath heard my voice [and] my supplications."
The Hebrew rather means, "I love, because the Lord hath heard," etc. That is, the psalmist was conscious of love; he felt it glowing in his soul. His heart was full of that special joy, tenderness, kindness, and peace, which love produces. And the source or reason of this, he says, was that the Lord had heard him in his prayers.
"Because he hath heard my voice and my supplications": That is, this fact was a reason for loving him. The psalmist does not say that this was the only reason, or the main reason for loving him, but that it was the reason for that special joy of love which he then felt in his soul. The main reason for loving God is his own excellency of nature. But still there are other reasons for doing it, and among them are the benefits which he has conferred on us, and which awaken the love of gratitude (compare notes at 1 John 4:19). It may be applied to Christ, who offered up prayers and supplications, with strong crying and tears, and was always heard. And for which he thanked his Father and loved him (Heb. 5:7).
The LORD loves us, in spite of the fact that we sinned. Jesus gave His body on the cross, while we were yet in sin. We love Him because, He loves us in spite of. The psalmist loves the LORD, because He heard his prayer. God's love to man is an unselfish love. Man's love is conditional.
Psalm 116:2 "Because he hath inclined his ear unto me, therefore will I call upon [him] as long as I live."
Not as hard of hearing, for his ear is not heavy that it cannot hear. He is quick of hearing, and his ears are always open to the righteous. It rather denotes his readiness to hear; he hearkens and hears, he listens to what his people say, and hears them at once, and understands them, though ever so broken and confused. When their prayers are but like the chattering of a crane or swallow, or only expressed in sighs and groans, and even without a voice. When nothing is articulately pronounced: moreover, this shows condescension in him; he bows his ear as a rattler to a child, he stoops as being above them, and inclines his ear to them.
"Therefore will I call upon him as long as I live": Or "in my days"; in days of adversity and affliction, for help and relief. In days of prosperity, with thankfulness for favors received. Every day I live, and several times a day: prayer should be constantly used. Men should pray without ceasing always, and not faint. Prayer is the first and last action of a spiritual life; it is the first thing a regenerate man does, "behold, he prays"; as soon as he is born again he prays, and continues praying all his days. And generally goes out of the world praying, as Stephen did, "Lord Jesus, receive my spirit"; and it is the Lord's hearing prayer that encourages his people to keep on praying, and which makes the work delightful to them. Christ was often at this work in life, and died praying, Luke 6:12.
While I am alive, I will call upon the name of the Lord. There is no help, except the help the Lord can bring. The Lord always hears our prayer. He is always listening for the call of His children. I will call, because He hears and answers, is what the psalmist is saying here.
Psalm 116:3 "The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow."
Dangerous and deadly calamities, as bitter as death. Or, the cords of death.
"Of hell": Or, of the grave; or, of death. Another term for grave/death.
Either killing pains, or such agonies and horrors as dying persons use to feel within themselves.
"Gat hold upon me,": Hebrew, found me. I.e., surprised me. Having been long pursuing me, at last they overtook me, and seized upon me, and I gave up myself for lost.
This is describing a man, before he has tasted of the grace of God. Man within himself, is headed for death and hell. The only solution to the problem, is to let the LORD come into your life and bring life to you. In this world, there is trouble and sorrow. We begin to die the day we are born. There is no chance for man to save himself. God saw the plight of fallen man and sent the Savior. In Him, we have life.
Psalm 116:4 "Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul."
Upon the Lord himself in prayer for speedy deliverance. Or "in the name of the Lord", in the name of the Messiah, the only Mediator between God and man; "saying", as follows, and which word may be supplied.
"O Lord, I beseech thee, deliver my soul": My life. Save me from death. This was not a cry for salvation, but for life. It is an example for us, however, to call on God when we feel that the soul is in danger of perishing. For then, as in the case of the psalmist, we have no other refuge but God.
When there is no place to go for help, then it is time to cry out to the LORD, and He will hear and answer. Jesus is the Deliverer. It was the cry of the Israelites to God, that caused God to send Moses to deliver them from bondage. The bondage of the spirit is even more urgent to be delivered from. The LORD has always sent the Deliverer to help His people in time of distress. There is no more earnest prayer, than when it seems there is no hope.
Psalm 116:5 "Gracious [is] the LORD, and righteous; yea, our God [is] merciful."
So the psalmist found him, calling upon him. So he is in Christ, the author and giver of all grace, to help in time of need.
"And righteous": Faithful to his promises, just in every dispensation of his providence, even in afflictive ones. Righteous in punishing the enemies of his people, and in saving, justifying, and pardoning them for Christ's sake.
"Yea, our God is merciful": Compassionate, tenderhearted, a heart full of pity, as a father to his child. And sympathizes with his people under all their afflictions, and saves them out of them (see Psalm 86:5).
We all deserve to die for the sins we have committed. It is the grace and mercy of God that saved us. His mercy endures forever. The one thing that brings help on the double from the Lord, is to cry out: Be merciful to me, a sinner. The righteousness of the Lord has been shared by the Christians. He gave us His righteousness to be clothed in, if we are believers.
Psalm 116:6 "The LORD preserveth the simple: I was brought low, and he helped me."
Such as have but a small degree of understanding, either in things natural or spiritual, in comparison of others. Babes, as the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions render it, so in the Talmud (see Matt. 11:25). Such who are sensible of their lack of wisdom, and what they have they do not lean unto or trust in, but being sensible of their weakness commit themselves to the Lord. They are sincere and upright, harmless and inoffensive, artless and incautious, and so easily imposed upon by designing men. But the Lord preserves them, as from sin, from a total and final falling away by it. So from gross errors and heresies; he preserves them from the snares and pollutions of the world, and from the temptations of Satan, so as not to be overcome with them. He preserves them by his Spirit, power, and grace, safe to his kingdom and glory.
"I was brought low and he helped me": The psalmist returns to his own case, and gives an instance of the divine goodness in himself. He had been brought low by affliction of body, by distress of enemies, through want of the necessaries and conveniences of life. He had been brought low as to spiritual things, through the weakness of grace, the prevalence of corruption, the temptations of Satan, and the hidings of God's face. But the Lord helped him to bear up under all this; he put underneath his everlasting arms, and upheld him with the right hand of his righteousness. He helped him out of his low estate, and delivered him out of all his troubles, when none else could. When things were at the greatest extremity, and he in the utmost distress, just ready to go down into silence and dwell there (Psalm 94:17). The Targum is, "he looked upon me to redeem me."
Those who are worldly wise and self-sufficient, think they do not need help from the LORD. God helps the humble.
1 Corinthians 1:27 "But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;"
Psalm 116:7 "Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee."
Luther, "Be thou again joyful, O my soul." The meaning seems to be, "Return to thy former tranquility and calmness; thy former freedom from fear and anxiety." He had passed through a season of great danger. His soul had been agitated and terrified. That danger was now over, and he calls upon his soul to resume its former tranquility, calmness, peace, and freedom from alarm. The word does not refer to God considered as the "rest" of the soul, but to what the mind of the psalmist had been, and might now be again.
"For the Lord hath dealt bountifully with thee" (see notes at Psalm 13:6).
There is a rest for the believer. I believe there can be perfect peace for the believer all the time (even in time of trouble), if we will just put our total trust in the Lord. To be at peace with the world is one thing, but to be at peace with yourself is entirely another thing. The peace that we should all seek is, to be at peace with God and oneself. If you are at peace with God, then somehow, you are at peace with the world.
Proverbs 16:7 "When a man's ways please the LORD, he maketh even his enemies to be at peace with him."
The dealing bountifully with us, could easily be speaking of God giving man the greatest gift that one can receive. He gave us eternal life through the sacrifice of His Son.
Psalm 116:8 "For thou hast delivered my soul from death, mine eyes from tears, [and] my feet from falling."
My life. Thou hast saved me from death. This is such language as would be used by one who had been dangerously ill, and who had been restored again to health.
"Mine eyes from tears": Tears which he had shed in his sickness, and in the apprehension of dying. It may refer to tears shed on other occasions, but it is most natural to refer it to this (compare notes at Psalm 6:6).
"And my feet from falling": From stumbling. That is, he had not, as it were, fallen by the way, and been rendered unable to pursue the journey of life. All this seems to refer to one occasion, to a time of dangerous illness.
The tremendous thing the psalmist is speaking of here, is the salvation provided for us through Jesus. He will wipe away all tears from our eyes. He has delivered us from sin and death. He even strengthens us in our walk here, for Christ in me is my strength. His light is ever shining before us that we might see the way and not stumble and fall. Look with me, at the next Scripture and you will see how we walk without stumbling and falling.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
Verses 9-14: The psalmist decided to renew his dedication to God. Devotion is not just a matter of love but of surrendering one's life.
Psalm 116:9 "I will walk before the LORD in the land of the living."
As in the sight of the omniscient God, according to his word and will, and in such manner as to please him. So Enoch's walking with God is by the apostle explained of pleasing him (compare Gen. 5:22). And so the Septuagint, Vulgate Latin, and Arabic versions render it, "I will please the Lord"; or, as the Syriac and Ethiopic versions; "that I may please the Lord"; be grateful to him. Or walk gratefully and acceptably before him, sensible of the obligations I am under to him. And this, in the strength of grace, he determined to do "in the land of the living". In this world, where men live, and as long as he lived in it; or in the church of God, among the living in Jerusalem. With whom he resolved to walk in all the commandments and ordinances of the Lord. The land of Canaan is thought by Jarchi and Kimchi to be meant. And this being a type of heaven, the meaning may be, that he should walk and dwell where living and glorified saints are to all eternity. And so, it is an expression of his faith of future glory and happiness, agreeably to what follows. "I will walk": A vow of obedience.
We see in this, as in the Scripture above, that the walk of the believer in Christ will be upright. Our walk in this life reveals to the world what type relationship we have with the Lord. The land of the living, in this particular Scripture, possibly means here on this earth in front of the sons of men. Sometimes it means in heaven, where men never die.
Verses 10-19: When troubled, we do best to hold our peace, for we are apt to speak unadvisedly. Yet there may be true faith where there are workings of unbelief; but then faith will prevail; and being humbled for our distrust of God's word, we shall experience his faithfulness to it. What can the pardoned sinner, or what can those who have been delivered from trouble or distress, render to the Lord for his benefits? We cannot in any way profit him. Our best is unworthy of his acceptance; yet we ought to devote ourselves and all we have to his service. I will take the cup of salvation; I will offer the drink-offerings appointed by the law, in token of thankfulness to God, and rejoice in God's goodness to me. I will receive the cup of affliction; that cup, that bitter cup, which is sanctified to the saints, so that to them it is a cup of salvation; it is a means of spiritual health. The cup of consolation; I will receive the benefits God bestows upon me, as from his hand, and taste his love in them, as the portion not only of mine inheritance in the other world, but of my cup in this. Let others serve what masters they will, truly I am thy servant. Two ways men came to be servants. By birth. Lord, I was born in thy house; I am the son of thine handmaid, and therefore thine. It is a great mercy to be children of godly parents. By redemption. Lord, thou hast loosed my bonds, thou hast discharged me from them, therefore I am thy servant. The bonds thou hast loosed shall tie me faster unto thee. Doing good is sacrifice, with which God is well pleased; and this must accompany giving thanks to his name. Why should we offer that to the Lord which cost us nothing? The psalmist will pay his vows now; he will not delay the payment: publicly, not to make a boast, but to show he is not ashamed of God's service, and to invite others to join him. Such are true saints of God, in whose lives and deaths he will be glorified.
Psalm 116:10 "I believed, therefore have I spoken: I was greatly afflicted:"
"I believed": Faith in God and His ability to deliver preceded the psalmist's prayer for deliverance. This verse is quoted by the Apostle Paul in (2 Cor. 4:13). It rehearses the principle of walking by faith, not by sight.
"I believed", is speaking of the faith this psalmist had. He is saying that during the difficulties, his faith kept him going. The affliction was great, but he never stopped believing. The affliction just made him pray that much more earnestly.
Psalm 116:11 "I said in my haste, All men [are] liars."
"All men are liars": Either the psalmist is reacting to his false accusers or to men who say that they can deliver him but have not.
The psalmist here was judging all men as liars, because the people he was around were giving him that impression. He is also saying, if I had taken time to think on this, I would not have judged all men by the actions of the few.
Psalm 116:12 "What shall I render unto the LORD [for] all his benefits toward me?"
"What shall I render"; God needs nothing and puts no price on His free mercy and grace. The psalmist renders the only acceptable gift; obedience and thanksgiving.
Praise often swells up in the context of adversity. Despite the difficult times David had been through, there is no discouragement here, but rather a psalm of praise and thanksgiving for what the Lord had given him.
Not just this psalmist, but all believers have felt this same thing. The Lord has done so much for us; how can we repay Him? The only thing He wants is our faith in Him and our love.
Psalm 116:13 "I will take the cup of salvation, and call upon the name of the LORD."
The "cup of salvation" This is the only place in the Old Testament where this exact phrase is used. It probably has the meaning of the cup in (Psalms 16:5; 23:5). I.e., the redeemed life circumstances provided by God, in contrast to (Psalm 75:8), which speaks about the cup of God's wrath.
This describes God's provision. The Lord fills the cup of every believer's life with the blessing of salvation. That cup is free to humanity, but it cost Jesus everything!
The next Scripture is so beautiful to me, because salvation is so simple.
1 Peter 1:9 "Receiving the end of your faith, [even] the salvation of [your] souls."
Notice in verse 13 above, that it is a conscious act of willingness to receive on the person who gets salvation. It is even a determination (I will), to be saved.
Romans 10:13 "For whosoever shall call upon the name of the Lord shall be saved."
This leaves absolutely no doubt to how simple it is to receive salvation.
Verses 14-18: Suffering will either focus the sufferer on God's blessing and provision or cause the person to flee from Him. David ends the psalm with four commitments that should be on the lips of every child of God: I will remember "my vows" to Him; I will render my love to Him, I will return my thanks to Him; I will receive His great salvation (116:13).
Psalm 116:14 "I will pay my vows unto the LORD now in the presence of all his people."
"I will pay my vows": Most likely this refers to the vows made During the time of duress (compare 116:18-19).
The psalmist has decided, that the rest of his life, he will spend fulfilling all the promises he made to God. He is not ashamed of his Lord. He will do this in the presence of the people. Whatever you promise God, you must do, without exception.
Verses 15-16: The psalmist realized what a special blessing his deliverance ("loosed my bonds"), was in light of verse 15. Therefore, he reemphasized his role as a servant of God following the example of his mother.
Psalm 116:15 "Precious in the sight of the LORD [is] the death of his saints."
(Compare Psalm 72:14). It is not a matter of indifference to God, when and under what circumstances each of his saints dies. Rather, it is a matter of deep concern to him. "In him are the issues of life and death" (Psalm 68:20). And he appoints to each man the day and attendant circumstances of his demise.
I have been to funerals where the people had not confessed belief in the Lord, and their funerals are very sad. On the other hand, I have been to funerals of some dear old saint and I felt like shouting, not crying. We know that dear old saint is going home to heaven to be with their Lord. Sure, the Lord would think it precious. The saint that dies will spend all of eternity with Him. All the problems of life are over. Pain and suffering and crying is over. There shall be joy forevermore. It will be a glorious homecoming for the saint, when death of this body occurs.
Psalm 116:16 "O LORD, truly I [am] thy servant; I [am] thy servant, [and] the son of thine handmaid: thou hast loosed my bonds."
Not merely by creation, and as obliged by providential favors; but by the grace of God, which made him a willing one. And he was so, not nominally only, but in reality; not as those who say Lord, Lord, but do not the will of God. Whereas he served the Lord cheerfully and willingly, in righteousness and true holiness. And this he repeats for the confirmation of it, and to show his heartiness in the Lord's service, and his zealous attachment to him. And which he mentions, not as though he thought his service meritorious of anything at the hand of God. But that his being in this character was an obligation upon him to serve the Lord, and him only, and might expect his protection in it.
"And the son of thy handmaid": His mother was also a servant of the Lord. And had trained him up in his infancy in the nurture and admonition of the Lord; so that he was inured to it early. And could not easily depart from it.
"Thou hast loosed my bonds": The bonds of affliction and death in which he was held. These were loosed, being delivered from them (Psalm 116:3). And the bonds of sin, and Satan, and the law, in whose service he had been, which was no other than a bondage. But now was freed from the servitude and dominion of sin. From the captivity of Satan, and the bondage of the law; and therefore, though a servant, yet the Lord's free man.
This psalmist is not only sure of his own state with the Lord, but is assured of his mother's standing with the Lord as well. Notice, his mother was a handmaid of the Lord. He is free from the bonds of sin and death, and he knows he is free.
Verses 17-19: These verses parallel (verses 13-14). Jonah made an almost identical statement (Jonah 2:9).
Psalm 116:17 "I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD."
"The sacrifice of thanksgiving": Probably not a Mosaic sacrifice, but rather actual praise and thanksgiving rendered from the heart in the spirit of (Psalms 136 and 138; compare Psalms 50:23; 100:4; 119:108).
The only thing that he can do for the Lord, is to thank Him. This to me, is saying that as long as his life continues, he will be thanking God for the wonderful work of salvation that was wrought in his life. This thanksgiving will be part of his regular praise in prayer that he brings before God.
Psalm 116:18 "I will pay my vows unto the LORD now in the presence of all his people,"
(See notes on Psalm 116:14). And the Targum here, as there, paraphrases the latter clause, now in the presence of all his people, thus; "I will then declare his signs (or wonders), to all his people." The marvelous things he had done for him.
This is not to be a private thing with the psalmist. He will do this publicly, so that all may see and benefit from this. He is not ashamed of the LORD, and he will tell everyone of his love for Him.
Psalm 116:19 "In the courts of the LORD'S house, in the midst of thee, O Jerusalem. Praise ye the LORD."
"The LORD'S house": Refers to:
(1) The tabernacle in Jerusalem if written by David or before; or
(2) The temple in Jerusalem if written by Solomon or later.
This is speaking of his place of worship. We hear people say that they worship God alone in the woods. This is alright, but there is a time to worship Him publicly. Jerusalem was where the temple stood, and this would be his choice of places to worship the LORD.
Psalm 116 Questions
"The truth of the Lord endureth forever"
Psalm 117: Well known as the shortest chapter in the Bible, this little psalm contains a great message. Though some have denied it an independent existence, attaching it to Psalm 116, Psalm 117 has all three elements of the hymn of praise: a call to praise (verse 1), a cause for praise (2a, b), and a conclusion, which, in this case, is a simple "praise ye the LORD" (verse 2c). The fact that the "nations" and "people" (literally, "peoples"), are addressed (in verse 1), makes this psalm the only one in the Psalter addressed in its entirely to the Gentile world. Its evangelistic mood was still baffling to some of Paul's readers. This is one of four passages that Paul quotes from the Old Testament (in Romans 15), to prove that God is interested in saving Gentiles.
Verses 1-2 (see notes on Psalm 113:1-9). The seal of redemptive truth is bound up in this diminutive but seminal psalm - its profundity far outdistances its size. This pivotal psalm exhibits distinguishing features:
(1) It is the shortest psalm;
(2) It is the shortest chapter in the Bible.
That God looked redemptively beyond the borders of Israel in the Old Testament is made clear here. The psalm looks back to God's intent for Adam and Eve in Eden (Gen. chapters 1-2), and looks ahead to the ultimate fulfillment in the new heavens and earth (Rev. chapters 21-22).
The shortest of the psalms summons all people to worship the God of Israel, because His "truth" (faithfulness), "endureth forever". No matter how dire the circumstances, God always keeps His word. Such unwavering faithfulness demands worship.
Psalm 117:1 "O Praise the LORD, all ye nations: praise him, all ye people."
"Nations ... people": Paul quoted this verse (in Rom.15:11), to make the point that from the very beginning of time God has pursued a worldwide redemptive purpose (compare Rom. 15:7-13). Other passages quoted by Paul in (Rom. chapter 15), to make this point include: (Deut. 32:43; 2 Sam. 22:50, and Isa. 11:10). While not as obvious in the Old Testament, the New Testament makes this point unmistakably clear (compare Acts 10:34-35; Rom. 1:16; 1 Cor. 12:13; Gal. 3:1-29 and especially 28; Col. 3:11).
In chapter 116, we saw the psalmist determining to praise the Lord. In this Psalm, he is encouraging everyone everywhere to praise the Lord. This brings into the account of the Lord Jesus saying that people from all nations would love and serve the Lord. The psalmist here was most assuredly a Hebrew, and they thought at the time that this was written, that they were the only true people of God in the world. This then, is a prophetic Scripture looking unto the time when all nations and people could worship the Lord.
Why should we praise Him? Because He is our Creator and our Savior. When should we praise Him? All the time, in every circumstance. How should we praise Him? With a humble heart. You can praise Him in song, in word, or in deed. You can even raise your hands in humble praise to Him. I will not tell you how to praise Him. Praise Him the way you feel in your heart.
Psalm 117:2 "For his merciful kindness is great toward us: and the truth of the LORD [endureth] for ever. Praise ye the LORD."
The reasons for such exalted raise as that commanded in verse 1 are:
(1) Because of God's redemptive kindness; and
(2) Because of God's eternal truth.
Therefore, what God has promised, He will provide (compare John 6:37-40).
This is not speaking of just the Hebrews. It is speaking again prophetically, of all people. This is a continuation of the first verse which is all people in all nations. His kindness is unmatched in all the world. He was merciful to each of us, while we were yet in sin. He saved us and prepared a wonderful place for us, to be with Him. He keeps His covenant to all generations. He not only tells the truth all the time, but is in fact, the Truth. PRAISE YE THE LORD.
Psalm 117 Questions
Thanksgiving for the Lord's salvation
Psalm 118: This psalm was a particular favorite of Martin Luther. A national psalm of thanksgiving, it apparently accompanied a procession into the temple, probably that of a thanksgiving offering. The changes of person in the psalm indicate that it may have been recited antiphonally, through the following explanation is admittedly conjectural. First, there is an exchange before the door of the temple (verses 1-20). The first four verses are a sort of invocation, probably delivered by a priest. Next (in verses 5-18), the king leads the people in worship with himself as the speaker, though interrupted at times by antiphonal refrains offered by the people (verses 8-12).
(In verse 19), the king turns to the doorkeeper and asks for entrance. The doorkeeper responds with a description of those who may enter (verse 20), retranslating as a statement: "This is the gate of the Lord". The remainder of the psalm takes place within the temple (verses 21-29). Again, there are apparently three speakers.
First, the king declares that God has saved him (verse 21). The people respond in a joyful manner to this affirmation (verses 22-24). The employment of the stone imagery to represent the Davidic king is echoed messianically throughout the New Testament (Matt. 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; 1 Peter 2:7). Next, the priests deliver a petition and a blessing (verses 25-26). The final three verses portray the presentation of the actual sacrifice: the priests command it (verse 27), the king responds with praise (verse 28), and the people seal the ceremony with the same liturgical formula with which it began (verse 29).
Verses 1-29 (see note on Psalm 113:1-9). This psalm (along with Psalm 110), is intensely messianic and thus the most quoted by the New Testament (Matt. 21:9, 42; 23:39; Mark 11:9-10; 12:10-11; Luke 13:35; 19:38; 20:17; John 12:13; Acts 4:11; Heb. 13:6; 1 Peter 2:7). Neither the author nor the specific circumstances of the psalm are identified. Two reasonable possibilities could be entertained:
(1) It was written during Moses' day in the Exodus, or
(2) It was written sometime after the Jews returned to Jerusalem for Exile.
Probably it was the former, given;
(1) The nature of the Egyptian Hallel (especially Psalm 114);
(2) Its use by the Jewish community especially at Passover;
(3) The close similarity to Moses' experience in the Exodus;
(4) The striking similarity in language (psalm 118:14 with Exodus 15:2; 118:15-16; and with Exodus 15:6, 12; 118:28 with Exodus 15:2); and
(5) The particularly pointed messianic significance as it relates to the redemption provided by Christ our Passover (1 Cor.5:7).
It seems reasonable to propose that Moses possibly wrote this beautiful psalm to look back in worship at the historical Passover and look ahead in wonder to the spiritual Passover in Christ.
III. Corporate Praise (118:22-24);
Verses 1-18: The account the psalmist here gives of his troubles is very applicable to Christ. Many hated him without a cause; nay, the Lord himself chastened him sorely, bruised him, and put him to grief, that by his stripes we might be healed. God is sometimes the strength of his people, when he is not their song. They have spiritual supports, though they want spiritual delights. Whether the believer traces back his comfort to the everlasting goodness and mercy of God, or whether he looks forward to the blessing secured to him, he will find abundant cause for joy and praise. Every answer to our prayers is an evidence that the Lord is on our side. And then we need not fear what man can do unto us. We should conscientiously do our duty to all, and trust in him alone to accept and bless us. Let us seek to live to declare the works of God, and to encourage others to serve him and trust in him. Such were the triumphs of the Son of David, in the assurance that the good pleasure of the Lord should prosper in his hand.
Verses 1-3: God withholds eternal death as punishment for sin, replacing it with his kindness, love, and compassion. This psalm was used as an antiphonal reading in corporate worship, with "His mercy endureth forever" being used as the refrain.
Psalm 118:1 "O give thanks unto the LORD; for [he is] good: because his mercy [endureth] for ever."
"Give thanks" (compare Palms 105-107, 136). The psalm ends (in verse 29), as it began here.
Some believe this whole chapter of Psalms to be a song of praise to be sung in the temple when it was built. We see a reference to that very thing here in Ezra.
Ezra 3:10-11 "And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel." "And they sang together by course in praising and giving thanks unto the LORD; because [he is] good, for his mercy [endureth] for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid."
I personally believe this to also be a prophetic Scripture of the Lord Jesus Christ, the Chief Cornerstone.
Verses 2-4: "Israel ... Aaron ... them now that fear the LORD" (see note on Psalm 115:9-11). The phrase "His mercy endureth for ever" is repeated in all 26 verses of Psalm 136 (compare 118:1, 29).
Psalm 118:2 "Let Israel now say, that his mercy [endureth] for ever."
Let such who have had an experience of it acknowledge and declare it to others. Not only believe in it with their hearts, and privately give thanks for it, but with the mouth make confession of it to the glory of divine grace. Not only literal Israel, whom the Lord brought out of Egypt, led and fed in the wilderness, and settled in the land of Canaan. And to whom the law and the services of God, the covenants and promises, word and ordinances, belonged. And who now were so happy under the government of such a king as David. But also, the spiritual Israel of God, the whole Israel of God, Jews and Gentiles, under the Gospel dispensation. The Israel whom God has chosen, Christ has redeemed, and the Spirit effectually calls and sanctifies. Such who are Israelites indeed, who have been encouraged to hope in the Lord, and in his mercy, and are made partakers of it. These should speak of the grace and mercy of God, and the continuance of it, for the encouragement of others.
This also can be two-fold. The physical house of Israel would certainly be able to say that His mercy endureth forever. They were able to build the temple. Spiritual Israel (Christians), could shout this even more, because the mercy of Jesus Christ is sufficient to save thousands and even millions of people for all generations. It is His great mercy that saves them, if they believe.
Psalm 118:3 "Let the house of Aaron now say, that his mercy [endureth] for ever."
The priests and Levites that blessed the people, and taught them the knowledge of divine things. But not these literally, at least not only these, since the priesthood of Aaron is changed, and the law of it abrogated. And all believers are now priests unto God, and offer up spiritual sacrifices to him. And particularly the sacrifice of praise for his grace and mercy, the perpetuity of which they should publish and proclaim all abroad.
This verse has to do with the physical house, because Aaron had been High Priest. The earthly priesthood would have to do with the earthly sanctuary or temple.
Psalm 118:4 "Let them now that fear the LORD say, that his mercy [endureth] for ever."
This verse is an exact quote from the victory song at the Red Sea (Exodus 15:2), and is repeated in (Isaiah 12:2). The Exodus events were an object lesson in God's redemptive character and His desire to deliver His people from trouble.
This verse reaches much further than just the Hebrews. This is for all who fear Him. This includes the Christians. One reason to fear Him, is because we are not worthy to be saved. He saved us, because of His mercy toward us, not because of anything we did for Him.
Verses 5-21: This section contains individual praise by the psalmist, possibly Moses.
Verses 5-9: The psalmist focuses intensely on the Lord.
Psalm 118:5 "I called upon the LORD in distress: the LORD answered me, [and set me] in a large place."
Margin, as in Hebrew, "out of distress." In the very midst of trouble, he called upon the Lord. His voice was heard, as it were, coming from the depth of his sorrows (see notes on Psalm 18:6).
"The Lord answered me": That is, he heard my prayers, and delivered me (see notes on Psalm 18:6).
"And set me in a large place": I was before pressed on every side; sorrows compassed me around. I could not move; I had no liberty. Now he gave me space and freedom on every side, so that I could move without obstruction or pain. This is literally, "The Lord", (not Yahweh here, but Yah), "answered me in a large place" (see notes on Psalms 4:1; 18:19).
To pray in distress, would mean that this was a sincere prayer of the heart. We have spoken before of how this type prayer gets to the heart of God. The LORD takes him from the closed in place that he was in and freed him. This could have been a physical, or a spiritual prison that he had been closed up in.
Psalm 118:6 The LORD [is] on my side; I will not fear: what can man do unto me?
Margin, as in Hebrew," for me." The Lord is with me. He is my helper. He defends my cause.
"I will not fear": I have nothing to be afraid of. God is more mighty than any or all of my foes, and he can deliver me from them all (compare Psalms 56:4; 56:9; 56:11).
"What can man do unto me?" Any person; all people. They can do no more than God permits. They cannot destroy me when he means to save me. They cannot defeat his gracious designs toward me. I am safe if God is my Friend (compare notes at Romans 8:31).
(Hebrews 13:6 quotes this verse; compare Psalm 56:4, 11).
Notice the act of the psalmist's will, in stating, I will not fear. This is very similar to the statement, "let not your heart be troubled". In many instances throughout the Bible, we are told to fear not. It is within our ability to fear, but it is not in our best interest. Those who put their trust in the LORD, should not fear. Fear, in a case like that, would be to say that we cannot trust God. We must determine in our heart to trust God and not to fear. If God be for us, who can be against us? Man is no match for God. If God is fighting our battles for us, man can do us no harm. There is no reason to fear. Faith is the opposite of fear. Have faith!
Psalm 118:7 "The LORD taketh my part with them that help me: therefore shall I see [my desire] upon them that hate me."
The psalmist had friends. There were those who stood by him. He relied, indeed, on their aid, but not on their aid without God. He felt that even their help was valuable to him only as God was with them. There was direct dependence on God in reference to himself; and there was the same sense of dependence in respect to all who were engaged in his defense. This might be rendered, however, simply "for my help," and is so rendered by DeWette. The Septuagint and Latin Vulgate render it, "The Lord is my helper."
"Therefore shall I see my desire upon them that hate me": Literally, "I shall see upon those that hate me;" that is, I shall look upon them according to my wish. I shall see them overthrown and subdued (see notes at Psalm 54:7; compare Psalms 92:11; 112:8).
The Lord said vengeance is mine. We are not to take vengeance ourselves. We are to let the Lord handle the problem. Those who offend the chosen of the Lord shall not prosper.
Psalm 118:8 "[It is] better to trust in the LORD than to put confidence in man."
This, with what follows in (Psalm 118:9), is the conclusion from the above premises and experience; it is good to trust in the Lord. Such enjoy peace, are in safety, shall not want any good thing, nor ever be ashamed and confounded. The Targum is, "it is better to trust in the Word of the Lord;"
"Than to put confidence in man": It is not good to put confidence in man at all. It is trusting to a broken staff, to a mere shadow, which can yield no support or relief. It is best to trust in the Lord; he is able to help, as well as willing. He is faithful to his word, and unchangeable in his promises. Whereas man, though he may have a will to help, oftentimes has it not in his power. And when it is in his power, and has promised it, he disappoints, being changeable or unfaithful. Wherefore trust not in man, but in the Lord. Yea, cursed is the man that trusts in man (see Jer. 17:5).
If you place your confidence in man, he will let you down. The LORD will never let you down.
Psalm 118:9 "[It is] better to trust in the LORD than to put confidence in princes."
The Targum is, "in the Word of the Lord." This is repeated for the sake of what follows:
"Than to put confidence in princes": Who have greater ability to help, and whose honor should engage them to keep their word. And yet it is better to trust in the Lord than in them (see Psalm 146:3). Two different words being used in this verse and (Psalm 118:8). For trust and confidence, Jarchi has observed, that the one signifies a lesser, the other a stronger confidence. As if the sense was this, "It is better lightly to trust in the Lord than to put the strongest confidence in men and princes." But the observation is scarcely solid enough.
Even a prince is a man. They cannot really be trusted any more than just an average man. Man in his weakness will disappoint you, because he is flesh. God will never let you down. Even though a prince or anyone else who is in authority, is looked up to in the flesh, they many times have even more temptations and may even succumb to some of them.
Verses 10-14: It seems obvious that the leader of the nation is speaking here.
Psalm 118:10 "All nations compassed me about: but in the name of the LORD will I destroy them."
They surrounded me; they hemmed me in on every side, so that I seemed to have no chance to escape. It would seem from this that the psalm was composed by someone who was at the head of the government, and whose government had been attacked by surrounding nations. This would accord well with many things that occurred in the life of David. But there were also other times in the Jewish history to which it would be applicable, and there is nothing that necessarily confines it to the time of David.
"But in the name of the Lord will I destroy them": Margin, as in Hebrew," cut them off." This is the language which he used at that time. The purpose which he then formed; an expression of the confidence which he then cherished. He meant to subdue them; he had no doubt that he would be able to do it.
I believe the psalmist here to be David. We do know that he had trouble with the countries around him. We also know that God was with him in battle. He is very aware that with the help of God, he can destroy these nations coming against him.
Psalm 118:11 "They compassed me about; yea, they compassed me about: but in the name of the LORD I will destroy them."
Which is repeated not only for the confirmation of, it, but to denote the frequency and fury of their attacks, and their obstinate persisting therein (see note on Psalm 118:10).
"But in the name of the Lord I will destroy them": Which also is repeated to show the strength of his faith, and the continuance of it, notwithstanding his numerous enemies, and their violent efforts against him.
David had discovered when he was just a lad fighting Goliath, that his power in battle was the name of the LORD. We would do well to remember the very same thing, when the enemy surrounds us. We cannot fail, if we do battle in the name of the LORD.
Psalm 118:12 "They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD I will destroy them."
In great numbers; as a swarm of bees, which, being irritated and provoked, will fly upon persons in a body, and with great fury. To which the Amorites and the Assyrian army were compared (Deut. 1:44). They will attack horses and kill them, as Aristotle says; and places besieged have been delivered by throwing out hives of bees among the besiegers. And yet as they are feeble creatures, so by striking they lose their sting. And either die very quickly, or however become useless. All which denotes the numbers of the enemies of David and of Christ. And of his church and people, and the wrath and fury of them against them, as well as their fruitless and unsuccessful attempts upon them. For though they rage, what they contrive and endeavor to put in execution are vain things, and in the issue, end in their own ruin and destruction.
"They are quenched as the fire of thorns": Dried thorns burn easily and quickly, which make a blaze, a noise, for a while; but are soon consumed, and leave only a few ashes behind. Wicked men are often compared to thorns, they being like them, unfruitful in themselves, unprofitable to others, harmful to the saints, and whose end is to be burnt. And whose destruction is certain and sudden, and easily effected as the burning of thorns (see Psalm 58:9; Eccl. 7:6). The Targum renders it, "they burned as fire among thorns;" which is easily kindled and soon quenched. And so the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions; as if it was expressive of their wrath and fury, which was soon over; which agrees with what follows:
"For": Or "but", or "verily".
"In the name of the Lord I will destroy them": (see notes on Psalm 118:10-11).
Perhaps the statement about the bees means that they were buzzing around David on every side. A thorn will pierce the skin, but it seems here, that they were quenched before they even wounded David or his men. He says again, that the power is in the name of the LORD.
Psalm 118:13 "Thou hast thrust sore at me that I might fall: but the LORD helped me."
Literally, "Thrusting thou hast thrust at me." Refers to the psalmist's enemy. This is the Hebrew mode of expressing intensity, repetition, or emphasis. The meaning is, that they had made a deadly thrust at him. That they had repeated the blows; that they had come with a fierce determination to crush and destroy him. The psalmist, as it were, sees the enemy again before him, and addresses him as if he were present. Everything is vivid to the mind; the whole scene appears again to pass before him.
"But the Lord helped me": Helped David, so that he perished not by the hand of Saul, he sometimes feared he should. Helped Christ, as man and Mediator, in the day of salvation, and raised him from the dead, and gave him glory. And he helps his people against all their enemies. Holds them with his right hand; helps them to fight against them; maintains his own work of grace in them, and keeps them from a total and final falling away, by his power unto salvation. The Targum is, "the Word of the Lord helped me."
The enemies did attack David (thrust sore at me), but they did not defeat David. If we were to look at this to get us a message for today, we would realize that the devil is like a roaring lion seeking whom he may destroy. We have the same help that David had here. We must use the name of the Lord. The 6th chapter of Ephesians gives us a few suggestions on how to fight this battle.
Ephesians 6:10 "Finally, my brethren, be strong in the Lord, and in the power of his might."
Ephesians 6:13-17 "Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand." "Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;" "And your feet shod with the preparation of the gospel of peace;" "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked." "And take the helmet of salvation, and the sword of the Spirit, which is the word of God:"
Psalm 118 Questions
Psalm 118:14 "The LORD [is] my strength and song, and is become my salvation."
These words are identical to Moses' words (in Exodus 15:2).
In the last lesson, we were dealing with the way to win battles. It is the name of the Lord that defeats the enemy. We also saw (in chapter 6 of Ephesians), just how to battle the powers and principalities that come against the believers. Now we see that David is saying, his strength and song is the LORD. We all know that the Lord Jesus Christ brought salvation to the world.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
Acts 4:12 "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
Verses 15-18: A declaration of victory.
Verses 15-16: "The right hand": Very similar to Moses' words (in Exodus 15:6, 12).
Psalm 118:15 "The voice of rejoicing and salvation [is] in the tabernacles of the righteous: the right hand of the LORD doeth valiantly."
Rejoicing for salvation; song, praise, and thanksgiving. Luther renders this beautifully; "They sing with joy for victory in the houses of the righteous."
"Is in the tabernacles of the righteous": The tents of the righteous; their dwellings. That is, it is a fact that the voice of joy and rejoicing is there. It is appropriate that it should be so, or that a righteous family should be happy, the dwelling place of praise. God will add to the happiness of the righteous, or will make their habitation happy, peaceful, and blessed. There is nothing that diffuses so much happiness through a family as religion. There is no joy like that when a member of a family is converted. There is no place on earth happier than that where a family bows before God with the feeling that all are children of God and heirs of salvation.
"The right hand of the Lord doeth valiantly": Hebrew "Doeth strength." That is, God does great things, laying the foundation for joy and praise.
Notice, that tabernacles is plural in the verse above. Tabernacle, in the verse above, means tent, dwelling place, or covering. This then is saying that the righteous (those in right standing with God), dwell in salvation, and they are rejoicing because of it. The Right Hand of the LORD is Jesus Christ. Salvation is not something that is received every once and a while, but is in fact a state of being saved. The Right Hand in the verse above was the Author of our salvation.
Psalm 118:16 "The right hand of the LORD is exalted: the right hand of the LORD doeth valiantly."
Lifted up, very eminent and conspicuous, easily to be observed in the instances before given, and become great and glorious in power (see Exodus 15:6). The power of God is superior to all enemies; and is beyond conception and expression. And is able to do for his people above all they are able to ask or think.
"The right hand of the Lord doth valiantly": Or "acts powerfully". This is repeated for the confirmation of it, and to show how much the righteous were affected with it, and how desirous they were of glorifying of it. "The right hand of the Lord", being three times mentioned, may have respect to the three divine Persons in the Godhead, whose right hand or power is the same. And as the right hand of the Father has done powerfully in the instances given, so the right hand of the Son has worked mightily in vanquishing all enemies, sin, Satan, and death. And the world; in obtaining the salvation of his people, and in raising himself from the dead. And so the right hand of the Holy Spirit has wrought powerfully on Christ, on whom he rested as the Spirit of might, and through whom Christ offered himself to God, and by whom he was raised from the dead. And also in the conversion of sinners, and in helping, assisting, strengthening, and protecting the saints.
Since we have established the fact that the Right Hand here, is Jesus Christ, let's look at just how exalted He will be.
Philippians 2:9-11 "Wherefore God also hath highly exalted him, and given him a name which is above every name:" "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."
Psalm 118:17 "I shall not die, but live, and declare the works of the LORD."
Not that he should never die. David knew he would; but that his present afflictions would not issue in death; or he should not die by the hands of his enemies. He sometimes feared he should; but now believed he should live, as he did, to a good old age. He knew he should live spiritually and eternally, and not die a second death. And so may all true believers and members of Christ say. Yea, these words may be considered as the words of Christ; who, though he came into the world to die, and did die for the sins of his people. Yet he knew he should not die before his time, nor should he continue long under the power of death. But should live again, and live for evermore, and not die. Death should have no more dominion over him (see Psalm 16:10).
"And declare the works of the Lord": The wonderful appearances of God in a providential way, and all his marvelous works of grace. As David did, and as all the people of God more or less do. And which is the end of their living; not to eat and drink, and gratify their carnal senses, but to glorify God, by declaring what he has done for themselves and others. So, the Messiah declared the name of God, his nature, perfections, mind and will, word and works, among his brethren in the great congregation (Psalm 22:22).
We know that the Lord Jesus Christ defeated death when He rose from the grave. Because He rose from the grave, we will rise from the grave also, and will live (not die), with him eternally. This mortal shall take on immortality. To learn more about this (read Corinthians 15:35 to the end of the chapter).
Psalm 118:18 "The LORD hath chastened me sore: but he hath not given me over unto death."
Hebrew, "The Lord has chastened, has chastened me" (see notes at Psalm 118:13). The psalmist had been greatly afflicted, and he now looked upon his affliction in the light of a fatherly chastisement or correction. It had been a severe trial, and he was not insensible to its severity, though he regarded it as designed for his own good.
"But he hath not given me over unto death": He interposed when I was in danger; he rescued me when I was on the verge of the grave. This is the close of the psalmist's statement in regard to the divine dealings with him. He had passed through great danger. He had been sorely afflicted; but he had been rescued and spared, and he came now to express his thanks to God for his recovery. In the following verse, he addresses those who had the care of the sanctuary, and asks that he might be permitted to enter and offer his thanks to God.
We read that whom the Lord loveth He chasteneth. This is like a loving parent correcting a child.
Verses 19-29: Those who saw Christ's day at so great a distance, saw cause to praise God for the prospect.
Verses 19-21: The victory against overwhelming odds elicits from the psalmist a great desire to praise God.
Psalm 118:19 "Open to me the gates of righteousness: I will go into them, [and] I will praise the LORD:"
"Gates of righteousness": Most likely a figurative reference, i.e., spiritual gates through which the righteous pass (compare Psalm 100:4), rather than to the gates of the temple, e.g., (1 Chron. 9:23).
Jesus is the gate (the Way), that we enter into righteousness. He put us in right standing, when He shed His blood to cleanse us from all unrighteousness. The temple curtain tore from the top to the bottom when Jesus gave His body on the cross for you and me. The way to the Father had been closed. Now, the shed blood of the Lord Jesus has opened the way to the throne of God and to the Father for all who would believe. The gate is open, but it is our obligation to go therein. What a reason to praise the Lord, this is!
Psalm 118:20 "This gate of the LORD, into which the righteous shall enter."
"This gate": This points to the entryway which leads to the presence of the Lord. Jesus may have had this psalm in mind when He taught about "the narrow gate" (in Matt. 7:13-14).
The righteous are those who have been washed in the blood of the Lamb, and put in right standing with God, because they believe.
Romans 4:3 "For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness."
Abraham was the father of all the believers. We, like Abraham, are righteous, because we believe in the Lord Jesus Christ. This gate is the entrance to heaven. We must come through faith in Jesus Christ as our Lord and Savior to enter into eternal life in heaven. This really will be a glorious restoration of the garden of Eden. The big difference is, there is no temptation here. This is also the place that Jesus told the thief he would be with Him. It is Paradise.
Psalm 118:21 "I will praise thee: for thou hast heard me, and art become my salvation."
"My salvation": The Lord has delivered the palmist from otherwise certain defeat and death (compare 118:14-15).
There is no better reason to praise Him, than the fact that He saved you. Salvation is available to all, but to receive it, we must believe in the Lord. Repent of your sins, and ask Jesus to save you, He will not turn you down.
Verses 22-26: The New Testament quotes of verses 22-23 and verses 25-26 lend strong messianic significance here. If Moses is the author, then the New Testament writers use a perfect analogy in connecting this passage to Christ. For example, Moses said that God would raise up another prophet like himself (Deut. 18:15). Peter identified this other prophet as the Lord Jesus Christ (Acts 3:11-26). So Moses is a legitimate, biblically recognized type of Christ.
Verses 22-23: May refer to David's preferment; but principally to Christ.
(1) His humiliation; he is the Stone which the builders refused: they would go on in their building without him. This proved the ruin of those who thus made light of him. Rejecters of Christ are rejected of God.
(2) His exaltation; he is the chief Cornerstone in the foundation. He is the chief Top-stone, in whom the building is completed, who must, in all things, have the pre-eminence.
Christ's name is Wonderful; and the redemption he wrought out is the most amazing of all God's wondrous works. We will rejoice and be glad in the Lord's day. Not only that such a day is appointed, but in the occasion of it, Christ's becoming the Head. Sabbath days ought to be rejoicing days, then they are to us as the days of heaven. Let this Savior be my Savior, my Ruler. Let my soul prosper and be in health, in that peace and righteousness which his government brings. Let me have victory over the lusts that war against my soul; and let Divine grace subdue my heart. The duty which the Lord has made, brings light with it, true light. The duty this privilege calls for, is here set forth. The sacrifices we are to offer to God in gratitude for redeeming love, are ourselves; not to be slain upon the altar, but living sacrifices, to be bound to the altar. Spiritual sacrifices of prayer and praise, in which our hearts must be engaged. The psalmist praises God, and calls upon all about him to give thanks to God for the glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him the covenant of grace is made sure and everlasting.
Psalm 118:22 "The stone [which] the builders refused is become the head [stone] of the corner."
"Stone ... builders refused ... head stone of the corner": Peter identified the chief cornerstone in the New Testament as Christ (Acts. 4:11; 1 Peter 2:7). In the parable of the vineyard (Matt. 21:42; Mark 12:10-11; Luke 20:17), the rejected son of the vineyard owner is likened to the rejected stone which became the chief cornerstone. Christ was that rejected stone. Jewish leaders were pictured as builders of the nation. Now, this passage in verse 22 has a historical basis which is paralleled in its major features by analogy with the rejection of Christ who came to deliver/save the nation. Moses' experience, as a type of Christ, pictured Christ's rejection. On at least 3 occasions Moses ("stone"), was rejected by the Jews ("builders"), as their God sent the deliverer ("chief corner stone"; for examples see Exodus 2:11-15; compare Acts 7:35; Exodus 14:10-14, 10; 16:1-3, 11-12, 20).
This is a prophetic Scripture, speaking of the Lord Jesus who was rejected by the builders. The Cornerstone here, is the Lord Jesus. He it is who stands at the corner and brings both Jew and Gentile together in Him. We could get into this in great length, but read our study on the 2 sticks that become one (in Ezekiel chapter 37). Jesus is the focal point of the Bible. He is in all the books of the Bible.
Matthew 21:42 "Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes?"
This Scripture in Psalms is the one Jesus was speaking of.
Psalm 118:23 "This is the LORD'S doing; it [is] marvelous in our eyes."
This stone is from the Lord (Gen. 49:24). It is of his choosing, appointing, and laying. The rejection of it by the builders is through his permission and will. They did no other things than what his hand and counsel determined should be done (Acts 2:23). And the exaltation of it, or the making it the head of the corner, was of him. He highly exalted him at his right hand, above every name, creature, and thing.
"It is marvelous in our eyes": The stone itself is wonderful to look at, for its beauty, strength, and usefulness. The wisdom, love, care, and power of God, in laying it, are astonishing. The distinguishing grace of God in selecting some stones out of the common quarry, making them lively stones. And building them on this foundation stone, is exceeding marvelous. And so are both the rejection and exaltation of it; that so precious a stone should be refused, and, when treated with so much neglect and contempt, should be exalted. The Targum is, "from the Lord was this, said the builders. This is marvelous in our sight, said the sons of Jesse."
This was the plan from the beginning of the world. The 2 walls that fit together are the physical and the spiritual house of Israel. Who but God, could figure out so grand a plan that He might save all of mankind by.
Psalm 118:24 "This [is] the day [which] the LORD hath made; we will rejoice and be glad in it."
"The day": Probably refers to;
(1) The day of deliverance and/or;
(2) The day the stone was made the chief cornerstone, which they now celebrate.
There is a set day of God for everything to be done. The Lord has made all the days. He had a set time to send the Messiah (the Lord Jesus Christ), to the earth as Savior. We saw that there was a set time for Jesus to be crucified. We know this, because He was in their midst preaching and healing daily, and they could not capture Him. It had to be the day that the Lord had planned for it to be. There was a set day for Him to rise from the tomb. There is a set day for His return to the earth. God has it all figured out. Praise God! This is the day that the LORD hath made. I determine in my heart that I "will rejoice and be glad in it".
Psalm 118:25 "Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity."
"Save now, I beseech thee O LORD" Transliterated from Hebrew, this becomes "Hosanna". These words were shouted by the crowd to Christ at the time of His triumphal entry to Jerusalem (Matt. 21:9; Mark 11:9-10; John 12:13). Days later they rejected Him because He did not provide military/political deliverance.
This prosperity is of the spirit, because it has to do with salvation. I believe this is speaking of the time when God will pour out of His Spirit on all flesh.
Acts 2:17 "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:"
Psalm 118:26 "Blessed [be] he that cometh in the name of the LORD: we have blessed you out of the house of the LORD."
"Blessed": Christ taught that the nation of Israel would not see Him again after His departure (ascension to heaven), until they could genuinely offer these words to Him at His second coming (compare Matt. 23:39; Luke 13:35). In this historical text, it could have easily been sung by the Jews of Moses' day, especially at the end of the 40 years but prior to Moses' death (compare Deut. Chapters 1-33).
"The house of the LORD": A phrase used in reference to the tabernacle of Moses (compare Exodus 23:19; 34:26; Deut. 23:18), and later the temple (compare 1 Kings 6:1).
Those who minister must be careful to come in the name of the Lord. We cannot preach effectively, unless it is in the name of the Lord. We cannot praise effectively, unless it be done in the name of the Lord. We cannot pray an effective prayer, unless it be in the name of the Lord Jesus Christ. We cannot do any miracles in our name. It is the name of the Lord Jesus Christ that has the power to minister. We just have the authority to use His name.
Psalm 118:27 "God [is] the LORD, which hath showed us light: bind the sacrifice with cords, [even] unto the horns of the altar."
"Light": Similar to the Mosaic benediction (of Num. 6:25).
"The altar": The altar of burnt offerings, which stood on the east in the court outside of the Holy Place (compare Exodus 27:1-8; 38:1-7).
The Light spoken of here, is the Lord Jesus Christ. He is the Light of the world. If His Light does not shine in your spirit, you are in darkness and are lost. The strength (horns), of our sacrifice is in Jesus. Let His Light shine forth from you, because He is in you.
Psalm 118:28 "Thou [art] my God, and I will praise thee: [thou art] my God, I will exalt thee."
These are the words of David, asserting his interest in God as his covenant God. And which is the great blessing of the covenant, and the greatest happiness of men, and will always continue. And for which there is abundant reason for praise. It is an instance of distinguishing grace, all evidence or everlasting love, and the foundation of all comfort and happiness here and hereafter.
"Thou art my God, one will exalt thee": In my heart, and with my lips; and call upon others to join with me in it (as in Psalm 118:29). The Targum is, "thou art my God, and I will confess before thee; thou art my God. And I will praise thee, said David. Samuel replied, and said, Praise, O ye congregation of Israel;" who are addressed in the next words.
This bears a striking resemblance (to Exodus 15:2).
Notice the "my" here. The first mention of God here is EL. It means, among other things, God. The last mention of God, here, is another word, Elohim which is plural. It means the Creator God. This is the same as is in:
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
This is the fullness of the Godhead; which mortal man does not fully understand. The praise of God should be continually in our mouth.
As I am working on these lessons, it strikes me that God is so much above mankind that there is no way to fully understand or convey His greatness. All we can do is stand in awe of this Mighty God. To praise just seems so little to do. I want to fall down prostrate before Him, and worship Him with all that is within me.
Psalm 118:29 "O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever."
And thus, the psalm ends as it began (a repetition of 118:1). There having been given many instances of the divine goodness, in hearing and delivering the psalmist when in distress. Saving him from his enemies, when compassed about with them. Sparing his life, when in great danger. And especially in making the stone rejected by the builders the head of the corner.
"For his mercy endureth for ever": The above instances are proofs of it; and still it continues, and will for evermore. Here ends the great "Hallel", or hymn, sung at the Passover and other festivals.
This Psalm began and ended the same way. Having done and said all, we come back to the goodness of God and the mercy of God which will never end. This is reason enough to praise Him continually.
Psalm 118 Continued Questions
ALEPH
The Lord's judgments are righteous
Psalm 119: Well known as the longest chapter in the Bible, this psalm is one of the acrostics. However, unlike the other acrostics, which contain only one verse for each of the 22 Hebrew letters, Psalm 119 includes eight verses for each letter, making a total of 176 verses! Thus, there are 22 stanzas, each containing eight verses beginning with the same Hebrew letter. As with most acrostics, there is no logical outline or flow of thought discernible, either within a stanza or from one stanza to another. The best way to study this type of psalm is by topics. There can hardly be any question as to the major topic of Psalm 119, however, since the Word of God is mentioned in all but three verses (verses 84, 121, 122)! The multifaceted character of God's Word is revealed by at least eight key synonyms for it in the psalm.
(1) "Law" (Torah) is the most frequent of the words. It comes from a verb meaning "to teach", and thus came to be applied to a wide range of revelation, from an individual directive to the entire Pentateuch. It emphasizes that God has taught us in His Word what He requires of us.
(2) "Testimonies" (edot), emphasizes the content of the Word as that which God has testified of Himself and His will.
(3) "Precepts" (piqudim), refers to instructions from a superior regarding the duties of those under him, in this case, from God to man.
(4) "Statutes" (huqim), is related to a verb meaning "to engrave" and thus implies permanent and unchangeable regulations.
(5) "Commandments" (mitswot), is a word assuming the authority of the commander and the inherent necessity of obeying the content of the charge.
(6) "Judgments" (mispatim), or ordinances refers to decisions God has made as a judge in order to make earthly behavior conform to His heavenly standard.
(7) "Word" (dabar), is an all-embracing term for God's revelation in any form.
(8) "Word" (imra), might also be translated "promise", though the translation does not distinguish it from the preceding term to whose meaning it relates closely. It comes from the verb "to say" and assumes that the content of revelation is from the mouth of God.
Other terms that seem to speak of God's Word include "ways" (verses 3, 37), "Name" (verse 55), and "faithfulness" (verse 90). With these key words to express the substance of God's revelation, the psalmist explores the entire gamut of human response to the Word of God. Praise and thanksgiving for it, petitions that it may be kept, petitions that the psalmist may experience its comfort or conviction, confidence that its promises will be fulfilled, prayer for the ability to understand it, petitions that those who disregard it (the wicked), may be judged, and so on. Because of this exaltation of the Word of God, this psalmist has sometimes been accused of worshiping the Word itself. However, his adoration of the Word always leads to its Author who inspired it. All believers should be accused of this kind of love for the Bible!
Verses 1-176: This longest of psalms and chapters in the Bible stands as the "Mt. Everest" of the Psalter. It joins Psalms 1 and 19 in exalting God's Word. The author is unknown for certain although David, Daniel or Ezra have reasonably been suggested. The psalmist apparently wrote while under some sort or serious duress (compare verses 23, 42, 51, 61, 67, 71, 78, 86-87, 95, 110, 121, 134, 139, 143, 146, 153, 154, 157, 161, 169). This is an acrostic psalm (compare Psalms 9, 10, 25, 34, 37, 111, 112, 145), composed of 22 sections, each containing 8 lines. All 8 lines of the first section start with the first letter of the Hebrew alphabet; thus the psalm continues until all 22 letters have been used in order. The 8 different terms referring to Scripture occurring throughout the psalm are:
(1) Law,
(2) Testimonies,
(3) Precepts,
(4) Statutes,
(5) Commandments,
(6) Judgments,
(7) Word, and
(8) Ordinances.
From before sunrise to beyond sunset, the Word of God dominated the psalmist's life, e.g.,
(1) Before dawn (verse 147),
(2) Daily (verse 97),
(3) 7 Times daily (verse 164),
(4) Nightly (verses 55; 148), and
(5) At midnight (verse 62).
Other than the acrostic form, Psalm 119 does not have an outline. Rather, there are many frequently recurring themes which will be delineated in the notes.
Verses 1 - 176: This magnificent psalm, the longest chapter in the Bible, celebrates "the law of the LORD", God's special revelation and gracious direction for life.
1-8 This psalm may be considered as the statement of a believer's experience. As far as our views, desires, and affections agree with what is here expressed, they come from the influences of the Holy Spirit, and no further. The pardoning mercy of God in Christ, is the only source of a sinner's happiness. And those are most happy, who are preserved most free from the defilement of sin, who simply believe God's testimonies, and depend on his promises. If the heart be divided between him and the world, it is evil. But the saints carefully avoid all sin; they are conscious of much evil that clogs them in the ways of God, but not of that wickedness which draws them out of those ways. The tempter would make men think they are at them out of those ways. The tempter would make men think they are at liberty to follow the word of God or not, as they please. But the desire and prayer of a good man agree with the will and command of God. If a man expects by obedience in one thing to purchase indulgence for disobedience in others, his hypocrisy will be detected; if he is not ashamed in this world, everlasting shame will be his portion. The psalmist coveted to learn the laws of God, to give God the glory. And believers see that if God forsakes them, the temper will be too hard for them.
Verses 1-2: "Blessed ... blessed": Similar to (Psalm 1:1-3). Elsewhere, the psalmist declares that Scripture is more valuable than money (verses 14, 72, 127, 162), and brings more pleasure than the sweetness of honey (verse 103; compare Prov. 13:13; 16:20; 19:16).
Psalm 119:1 "Blessed [are] the undefiled in the way, who walk in the law of the LORD."
ALEPH: The First Part.
God gracious revelation ("the law") shows the surest and safest way through life's twisted highways and byways.
"Walk": A habitual pattern of living.
We see in this verse, the hope of a man to be as this one who walked in the law of the LORD. We have discussed before that there is a state beyond being saved and knowing the LORD as Savior. There is a place in our growth, if we are truly to be the blessed of God, that we can do no less than to make Jesus Christ our Lord. To know Him as Lord means that we walk in His will. The law of the Lord is not grievous to those who love Him. Undefiled, in the Scripture above, means without blemish.
Psalm 119:2 "Blessed [are] they that keep his testimonies, [and that] seek him with the whole heart."
"The whole heart": Heart refers to intellect, volition, and emotion (compare verses 7, 10, 11, 32, 34, 36, 58, 69, 70, 80, 111, 112, 145, 161). Complete commitment or "whole heart" appears 6 times (verses 2, 10, 34, 58, 69, 145).
Testimonies means witness in the verse above. Jesus taught a beautiful Gospel of love, when He walked upon the earth as Savior of mankind. We have talked so much about God not wanting the mind of man. He wants our heart. The testimony of Jesus was that He destroyed sin and death for all who will believe. He broke the curse that had been brought on mankind in the garden of Eden. Men and women who trust in the Lord Jesus Christ are no longer sons of men, but sons of God.
Psalm 119:3 "They also do no iniquity: they walk in his ways."
Not that they are free from indwelling sin, nor from the acts of sin, nor that what they do are not sins. But they do not make a trade of sinning, it is not the course of their lives. Nor do they do iniquity with that ease and pleasure, without reluctance and remorse, as others do. Or rather as new creatures, as born again, they do not and cannot commit sin. For the new man is pure, spiritual, and holy; and nothing can come out of that, or be done by it, which is the contrary. This is a distinct from the old man, or corrupt nature, to which all the actions of sin are to be ascribed (see 1 John 3:9).
"They walk in his ways": In the ways of God and Christ, into which they are guided and directed, and where they are kept, and in which they find both pleasure and profit. Here end the descriptive characters of good and happy men.
This again, is speaking of walking in the salvation you have received from the Lord Jesus. Repent is a very misused word. It is good to be sorry for your past sins, but repent means that you will turn from that old way of life and walk a brand new life with Jesus. In the new life, He will not only be with you, but He will be in you.
Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
When we are baptized, we are buried with Christ and we rise to new life in Him. We must walk the path of this new life, and not go back into a sinful way of life again.
Psalm 119:4 "Thou hast commanded [us] to keep thy precepts diligently."
"Keep ...diligently": The psalmist passionately desired to obey God's Word (compare verses 4, 8, 30-32, 44, 45, 51, 55, 57, 59-61, 63, 67, 68, 74, 83, 87, 101, 102, 106, 110, 112, 129, 141, 157, 167, 168).
"Precepts" are oral or written declarations of what God expects. The original meaning carries the idea of "fixed, appointed, designated", suggesting that the people must submit to the established expectations of a sovereign God or suffer the consequences.
We are to carefully guard our salvation. It is the most prized possession we have. It leads to eternal life. We must not get careless about the things of God. Sin is separation from God.
Verses 5-6: "O": It is hard at times to distinguish where the psalmist's testimony ends and prayer begins (compare verses 29, 36, 58, 133).
Psalm 119:5 "O that my ways were directed to keep thy statutes!"
"Statutes" comes from a root word meaning "to hew, cut in, engrave, inscribe". Therefore, the word statute came to mean what is "ordained, decreed, prescribed, or enacted".
The way of the Lord is lit up with the Light of Jesus. It must not be an uncertain path. We must gird up our mind and do the will of God. To receive the blessings of God, we must be obedient children to the Father. We must keep our feet on the path that leads to Him.
Psalm 119:6 "Then shall I not be ashamed, when I have respect unto all thy commandments."
Of hope in God, of a profession of faith in him, and of a conversation agreeable to it before men. Nor of appearing before God in his house, worshipping him there. Nor at the throne of his grace. Nor at the day of judgment, and before Christ at his coming.
"When I have respect unto all thy commandments": Or "look" at them constantly, as the rule of walk and conversation. And to copy after, as a scholar looks at his copy to write after. And affectionately esteem all his precepts concerning all things to be right, and none of his commandments grievous. And practically, not in the theory only; but observing them in order to practice them, and diligently attending to them, and steadfastly continuing in them. Impartially regarding them, one as another; and especially as beholding them fulfilled perfectly in Christ, who is the end of the law for righteousness to everyone that believes.
Guilt and shame are the products of sin. Only those who have not kept their way are ashamed, when they face the Lord as Judge. When we keep His commandments, we will be eager to stand before Him and hear Him say well done.
Psalm 119:7 "I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments."
"Praise thee": The Scriptures provoke singing, thanksgiving, rejoicing, and praise (compare verses 13, 14, 54, 62, 108, 151, 152, 160, 164, 171, 172, 175).
"Righteous": God's Word reflects the character of God, especially righteousness (compare verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172).
We cannot do the will of God, until we know what that will is. The way to learn His will, is to study His Word (Bible), for in it is the secret to life with Him. The only praise that can be pure is praise that originates in a heart stayed upon Him. Even our praise is sweeter when we have a clear conscience, and know that all is well with our soul.
Psalm 119:8 "I will keep thy statutes: O forsake me not utterly."
Thy commands; thy laws. This expresses the firm purpose of the psalmist. He meant to keep the law of God. He could confidently say that he would do it, yet coupled with the prayer which follows, that God would not forsake him.
"O forsake me not utterly": Hebrew, "To very much;" so as to leave me to myself. His confidence that he would keep the commandments of God was based on the prayer that God would not leave him. There is no other ground of persuasion that we shall be able to keep the commandments of God than that which rests on the belief and the hope that He will not leave us.
To live the life that the Lord would have us to live, we must determine in our heart as this psalmist did to keep his statutes. This is a promise from the psalmist who would not be able to face the life without the Lord.
BETH
"Thy word have I hid in mine heart"
Verses 9-16: To original corruption all have added actual sin. The ruin of the young is either living by no rule at all, or choosing false rules: let them walk by Scripture rules. To doubt of our own wisdom and strength, and to depend upon God, proves the purpose of holiness is sincere. God's word is treasure worth laying up, and there is no laying it up safe but in our hearts, that we may oppose God's precepts to the dominion of sin, his promises to its allurements, and his threatening to its violence. Let this be our plea with Him to teach us his statutes, that, being partakers of his holiness, we may also partake of his blessedness. And those whose hearts are fed with the bread of life, should with their lips feed many. In the way of God's commandments there is the unsearchable riches of Christ. But we do not meditate on God's precepts to good purpose, unless our good thoughts produce good works. I will not only think of thy statutes, but do them with delight. And it will be well to try the sincerity of our obedience by tracing the spring of it; the reality of our love by cheerfulness in appointed duties.
Verses 9-11: Internalizing the Word is a believer's best weapon to defend against encroaching sin.
Psalm 119:9 "Wherewithal shall a young man cleanse his way? by taking heed [thereto] according to thy word."
BETH: The Second Part.
Young man": Or, any man. But he names the young man, because such are commonly void of wisdom and experience, heady and willful. And impatient of admonition, full of violent passions and strong lusts, and exposed to many and great temptations.
"Cleanse his way": Reform his life, or purge himself from all filthiness of flesh and spirit.
"By taking heed thereto according to thy word": By a diligent and circumspect watch over himself, and the examination and regulation of all his actions by the rules of thy word.
If there is one theme that goes through all of this chapter of Psalms, it is the Word. We must not only read the Word of God, but we must hide its teachings in our heart so that we might not sin against God. The only way to be totally clean, is to be washed in the blood of the Lamb and be totally clean. His blood does not just cover sin, but does away with it.
Psalm 119:10 "With my whole heart have I sought thee: O let me not wander from thy commandments."
(See notes at Psalm 119:2). The psalmist (in Psalm 119:2), speaks of the "blessedness of those who seek the Lord with the whole heart." In this verse, he says that this blessedness was his. He could affirm that he had thus sought God. He had such a consciousness that this was the aim and purpose of his life that he could say so without hesitation. Every man who claims to be a religious man ought to be able to say this. Alas, how few can do it!
"O let me not wander from thy commandments": Keep me in this steady purpose; this fixed design. This is the language of a heart where there is a consciousness of its weakness, and its liability to err, strong as may be its purpose to do right. Such an apprehension is one of the best means of security, for such an apprehension will lead a man to "pray," and while a man prays he is safe.
This Psalm sounds so much like David to me. He may have succumbed to the sin of the flesh at one time, but he was a man whose heart was pure before God. The desire of his heart was to please God at all times. Let me wander not from thy commandments, is so near to lead me not into temptation. The psalmist here, is aware of the weakness in his flesh. He knows that only with the Lord directing his every decision, can he not wander into temptation.
Psalm 119:11 "Thy word have I hid in mine heart, that I might not sin against thee."
Not only heard and read it, but received it into his affections. Mixed it with faith, laid it up in his mind and memory for future use. Preserved it in his heart as a choice treasure, where it might dwell richly, and be of service to him on many occasions. And particularly be of the following use:
"That I might not sin against thee": The word of God is a most powerful antidote against sin, when it has a place in the heart. Not only the precepts of it forbid sin, but the promises of it influence and engage to purity of heart and life, and to the perfecting of holiness in the fear of the Lord. And all the doctrines of grace in it effectually teach the saints to deny all sin and worldly lusts, and to live a holy life and conversation (see 2 Cor. 7:1).
I look around me today and sin is on every side. It seems that the world has gone mad. Even many professing Christians are involved in a sinful life style. The problem with all of these people, is that they do not even know right from wrong. They have not hidden the Word (Bible), away in their heart. They do not even know what sin is. The Bible is our road-map through life. Those who do not carefully read the map, get lost. Some are so sure they do not need help, that they do not see the need for the Bible. How wrong they are. The secret to life is in God's Holy Word (Bible). The determination of our hearts is to hide the Word of God so deeply in our heart that there will be no room for anything else. We will be so full of His Word that there will be no place for sinful desires. Sin originates in the heart. If the heart is full of God, you will not desire to sin.
Psalm 119:12 "Blessed [art] thou, O LORD: teach me thy statutes."
"Teach me": The student/psalmist invites the Divine Author to be his instructor (compare 26, 33, 64, 66, 68, 108, 124, 135), with the result that the psalmist did not turn aside from the Word (verse 102).
This is the desire of all people, who have disciplined themselves to follow the Lord Jesus Christ. The disciples of old asked Jesus to teach them to pray. They also would get Jesus away from the world and ask Him to teach them what the parables He taught meant. Jesus sent all the believers a Teacher and guide. In the book of John, He promised to send the Comforter, who would guide and teach all of His Holy ways.
John 14:26 "But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."
Notice, (bring to remembrance). You must hear it, before it can be brought to remembrance. The Word of God (Bible), speaks truth to us.
Psalm 119:13 "With my lips have I declared all the judgments of thy mouth."
Not the judgments of his hand, what he executes on an ungodly world. Nor the intricate dispensations of his providence; those judgments of his now unsearchable, though before long will be manifest. These the psalmist could not declare. But the revelation of the will of God, what his mouth has uttered, doctrines and precepts of righteousness and truth. These, though David had them in his heart, he did not conceal them from men. But out of the abundant experience he had of them in his heart, his lips spoke of them, of their nature and excellency, and usefulness unto others. And whereas he desired to be instructed more and more in them, it was in order to teach them, and declare them to others. Even all of them, in the sincerest and impartial manner (see Acts 20:27).
This is a declaring by the psalmist, that the words coming from his lips are the teachings from the Lord's mouth. Judgements here, could also be spoken of as the true statements of the Lord. The judgements of the Lord are printed in red in most Bibles. It is a very good idea to concentrate on these Scriptures. They contain life.
Psalm 119:14 "I have rejoiced in the way of thy testimonies, as [much as] in all riches."
I do rejoice; I exult in this; I find my happiness there. The word expresses a high degree of joy.
"As much as in all riches": Hebrew, "as upon all wealth." As people rejoice who have great wealth. I find my happiness in religion, as if in the possession of real wealth (Prov. 10:22). "All riches" (compare verses 72, 127).
If the psalmist here is David, and I believe it is then, he had many of the material things of this earth that we call wealth. He is saying, that the Word of God is more valuable to him than all these material things. If you could keep only one of your worldly possessions and had to give all the other things up, would the thing you chose be your Bible? If not, material things are a god to you.
Psalm 119:15 "I will meditate in thy precepts, and have respect unto thy ways."
"Mediate ... respect": The psalmist reflected frequently on the Scriptures (compare 23, 27, 48, 78, 97, 99, 148).
This is a very strong statement of commitment. He is saying, when I am not reading your Word, I will be thinking on its teachings. This is a man stayed upon God. When making decisions, He will see if the answer he is about to give, lines up with the Word of God. If it does not, he will change his answer, until it does line up with the Word. To have your mind stayed upon God is a very healthy situation. Thy ways are above my ways, O Lord. Teach me thy ways. Make thy ways my ways.
Psalm 119:16 "I will delight myself in thy statutes: I will not forget thy word."
"I will delight" (compare verses 24, 35, 47, 70, 77, 92, 143, 174).
"I will not forget" (compare verses 93, 176).
Some men who had been in prison for many years, said the thing that kept them alive and with hope, was the Scriptures they could remember from their earlier teachings. Some of them even wrote every one they could remember in the sand of their prison floor. To know the Word of God and hide it away deep within yourself is one thing that no one can take away from you. It is pleasant to remember the teachings of the Lord. Nearly all true believers have many Scriptures they have memorized. In time of trouble, it gives you something to hang on to. If I had to summarize this lesson, I would say that the most urgent task in our life is to read the Word (Bible), and hide its teachings deep within our heart. Use it to help us through this life and quote it aloud to others who are searching for the truth. The two great powers in this world today, are the spoken and the written Word of God.
Psalm 119 (verses 1-16) Questions
1. What is a state beyond being saved, if we are growing in the Lord?
2. To know Him as Lord means that we walk in His ______.
3. What does undefiled in verse 1 mean?
4. What does testimonies mean in verse 2?
5. What was the Gospel that Jesus taught?
6. When you receive Jesus as your Savior and Lord, you are no longer sons of men, but ______ of ______.
7. God does not want our mind; He wants our ________.
8. What is verse 3 speaking of?
9. What does repent really mean?
10. What does the Christian's water baptism mean?
11. Thou hast commanded us to keep thy precepts _____________.
12. What is the most prized possession that we have?
13. Sin is separation from ______.
14. What is the way of the Lord lit with?
15. ________ and ________ are the products of sin.
16. Who are ashamed, when they face the Lord as Judge?
17. What must we do, before we can do the will of God?
18. How can we learn the will of God?
19. What determination must we have, that is spoken of in verse 8?
20. What does the author believe to be the theme of this Psalm?
21. How is the only way to be totally clean?
22. David may have succumbed to the flesh, but his ______ was stayed upon God.
23. Why are some Christians living in sin?
24. What is the Word?
25. The ________ is our road-map through life.
26. What is the determination of the author about the Word of God?
27. What is the desire of all who have disciplined themselves to follow Jesus?
28. Who is our Teacher and Guide?
29. What is the statement "bring to remembrance" telling us?
30. What is the psalmist speaking with his lips in verse 13?
31. How can you separate the judgements of the Lord from the rest of the Bible?
32. What is more valuable to the psalmist than the material things of life?
33. Would you choose the Bible above all of your worldly possessions?
34. What does the word meditate tell us in verse 15?
35. What kept some of the prisoners going, when they were locked up for years?
36. What is one thing that can never be taken away from you?
37. What are the two great powers in the world today?
Psalm 119 (verses 17-40)
GIMEL
"Thy testimonies ... are my delight"
Verses 17-24: If God deals in strict justice with us, we all perish. We ought to spend our lives in his service; we shall find true life in keeping his word. Those that would see the wondrous things of God's law and gospel, must beg him to give them understanding, by the light of his Spirit. Believers feel themselves strangers on earth; they fear missing their way, and losing comfort by erring from God's commandments. Every sanctified (set apart), soul hungers after the word of God, as food which there is no living without. There is something of pride at the bottom of every willful sin. God can silence lying lips; reproach and contempt may humble and do us good, and then they shall be removed. Do we find the weight of the cross is above that we are able to bear? He that bore it for us will enable us to bear it; upheld by him we cannot sink. It is sad when those who should protect the innocent, are their betrayers. The psalmist went on in duty, and he found comfort in the word of God. The comforts of the word of God are most pleasant to a gracious soul, when other comforts are made bitter; and those that would have God's testimonies to be their delight, must be advised by them. May the Lord direct us in exercising repentance of sin, and faith in Christ.
Psalm 119:17 "Deal bountifully with thy servant, [that] I may live, and keep thy word."
GIMEL: The Third Part.
"Deal bountifully with thy servant": Which character is mentioned, not by way of plea or argument for favor, but as expressive of modesty, sense of duty, and obligation to it. He pleads not his services by way of merit; but prays that God would deal bountifully with him, in a way of grace and mercy. Or "render good" unto him, as the Targum. Bestow it on him as a free gift. The Lord deals bountifully with men, when he gives himself unto them as their portion and inheritance. His Son, and all things along with him; his Spirit, and the graces of it; and every daily needful supply of grace.
"That I may live, and keep thy word": Life natural is the bounty of God. He grants life and favor, he grants life as a favor, and all the mercies and blessings of it. And through the gracious dealings of God with his people, they live spiritually and live comfortably. In his favor is life; the life of faith is encouraged and invigorated in them by it. And eternal life is the free gift and bounty of God through Christ, by whom they have both a right unto it and meekness for it. And the desire of good men to live in this world is not to indulge themselves in carnal lusts and pleasures. Not to live to themselves, nor to the lusts of the flesh, nor to the will of men. But to live soberly, righteously, and godly. To live by faith in Christ, and in hope of eternal life through him. And while they live to keep the word of God, and not forget it, as Aben Ezra interprets it, to lay it up for their own use, and preserve it for others, and observe its instructions, cautions, and directions.
This dealing bountifully with thy servant shows us that the psalmist here has already made a decision to serve the Lord. We also know that this is not speaking of material blessings, because it says so that I might keep thy Word. This is speaking of an empowering from the Lord to better live and keep the word of God. It is as if he is asking to be baptized with the Holy Ghost, so that his life of serving would be more effective. His concern is living the right life, keeping the Word of God.
Psalm 119:18 "Open thou mine eyes, that I may behold wondrous things out of thy law."
"Open thou mine eyes": Perhaps this is the supreme prayer that a student of Scripture could speak since it confesses the student's inadequacy and the Divine Author's sufficiency (compare 98, 99, 105, 130).
Illumination is the ministry of the Holy Spirit by which He causes Christians to understand the truths of God revealed in Scripture. The word conviction, meaning "cause to see", is primarily used of the Spirit's work in revealing sin in the unsaved (John 16:8). The word "understanding" is used of the Spirit's work in revealing other truth in Scripture.
The psalmist recognized the need for supernatural aid in understanding the Scriptures and prayed that his eyes would be opened (verse 18). This would also be a good prayer for Christians today as they approach the Scriptures. Since the Bible was written by holy men of God, inspired by the Holy Spirit, it should also be read by holy men and women of God illumined by the Holy Spirit (Psalm 119:18, Deut. 29:29).
Jesus taught that many have eyes to see, and yet they do not see. The psalmist here, and Jesus in His statement, are not speaking of seeing with the physical eyes. They are speaking of their understanding being opened, that they might know better the will of God. The law is actually an outward expression of the will of God. The Holy Spirit will lead you into all truth. The Holy Spirit is the Teacher and Guide. The disciples did not understand the parables that Jesus taught, until He opened their eyes of understanding. This is what this Scripture is speaking of. We sing a little chorus from the Bible at our church that says," Open my eyes Lord, I want to see Jesus".
Psalm 119:19 "I [am] a stranger in the earth: hide not thy commandments from me."
"A stranger": As a citizen of God's kingdom, the psalmist was a mere sojourner in the kingdom of men.
The psalmist here, and all true believers in the Lord Jesus Christ, are aware that they do not belong in this sinful world with this worldly people. We are in the world, but not of the world. We are strangers passing through enemy territory. We are headed for our Promised Land, (heaven). If we are to make the journey successfully, we must keep the commandments of God. We cannot keep the commandments unless we know what they are. The psalmist here is saying, along with us, make me understand your commandments that I might keep them.
Psalm 119:20 "My soul breaketh for the longing [that it hath] unto thy judgments at all times."
The word translated "breaketh" means "wears down". The psalmist is being worn away little by little rather than crushed by a single blow. It expresses the psalmist's deep passion for the Word (compare verses 40, 131).
In the flesh, we cannot keep the judgements of God. To know that it was impossible to keep the judgements would break your heart. Even Paul, said that he wanted to do the will of God, but many times his flesh protested. The spirit of man desires to please God. The flesh of man wants to please his own flesh. The soul of man is the battle ground. Man must make his flesh obey the spirit, for his soul to be at peace.
Psalm 119:21 "Thou hast rebuked the proud [that are] cursed, which do err from thy commandments."
"The proud that are cursed": The psalmist identified with God's rebuke of those who disobey His Word (compare verses 53, 104, 113, 115, 118, 126).
The proud do not want anyone or anything, telling them what to do. They want to do it their own way. The proud are cursed, because they do not humble themselves and seek the Savior. The proud are not interested in doing the commandments of God, because they would not be in total control. The proud will not submit to the authority of God.
Psalm 119:22 "Remove from me reproach and contempt; for I have kept thy testimonies."
Or, "roll it from me". It lay as a load, as a heavy burden upon him, which pressed him sore. And he therefore desired ease from it, being probably in a low frame of soul. Otherwise saints do and should rejoice when reproached for Christ's sake. And esteem it, with Moses, more than all the treasures in Egypt, being what is common to them with their Lord.
"For I have kept thy testimonies": Which was the reason why he was reproached and despised; for having a regard to the word of God, and embracing and professing the doctrines of it. Thus the word of the Lord was made a reproach to Jeremiah, or he was reproached for delivering it. As many good men have been vilified, and have suffered for the testimony of Jesus (Jer. 20:8). And for walking according to the directions, of it.
The psalmist just has to be David, because this sounds just like him. He has kept the testimonies of the Lord in his heart. It is bad enough to feel the reproach of earthly friends, but David is saying he could not bear the contempt of God. He is asking here, for all contempt and reproach to be removed.
Psalm 119:23 "Princes also did sit [and] speak against me: [but] thy servant did meditate in thy statutes."
The princes in the court of Saul, who suggested to him that David sought his hurt. The princes of his own court. Absalom, his own son, a prince of the blood, and Ahithophel, a counsellor of state. Or the princes of the Gentiles, as Jarchi. So the princes of the Philistines spoke against him in a very disdainful manner, "make this fellow return to his place again" (1 Sam. 29:4). Such as these might speak against him, as they sat and rode in their chariots; when at their tables, conversing together; or at their council boards, forming schemes against him. The phrase denotes their constant practice, as Kimchi observes (see Psalm 50:20). Herein David was a type of Christ, whom the princes of this world conspired against, and whose life they took away (Psalm 2:2).
"But thy servant did meditate in thy statutes": What the princes did or said against him did not divert his mind, or take off his thoughts from the word of God, and the ordinances of it. He thought of them, he spoke and discoursed of them. He declared them, as the word sometimes signifies and so the Targum takes it here. He was not afraid nor ashamed to profess his regard unto them. As Daniel, when he knew that the presidents and princes had obtained a royal decree, and the writing was signed. Yet went into his chamber, as at other times, and kneeled down and prayed to God (Dan. 6:10).
The princes mentioned here, are probably David's own sons. His sons did speak out against David, and worse than that, they tried to overthrow his rule. In all of David's troubles, he never stopped thinking on the things of God. He considered the law of God in all of His actions.
Psalm 119:24 "Thy testimonies also [are] my delight [and] my counsellors."
"My counsellors": The chief means of biblical counseling is the application of God's Word by God's Spirit to the heart of a believer (compare verses 98-100).
Worldly counsellors give bad advice. David is saying here, that his advice was found in the Lord's teachings. There are no problems that arise that the answer cannot be found in the Bible.
DALETH
Make me to understand thy way
Verses 25-32: While the souls of the children of this world cleave to the earth as their portion, the children of light are greatly burdened, because of the remains of carnal affections in their hearts. It is unspeakable comfort to a gracious soul, to think with what tenderness all its complaints are received by a gracious God. We can talk of the wonders of redeeming love, when we understand the way of God's precepts, and walk in that way. The penitent melts in sorrow for sin: even the patient spirit may melt in the sense of affliction, it is then its interest to pour out its soul before God. The way of lying means all false ways by which men deceive themselves and others, or are deceived by Satan and his instruments. Those who know and love the law of the Lord, desire to know it more, and love it better. The way of serious godliness is the way of truth; the only true way to happiness: we must always have actual regard to it. Those who stick to the word of God, may in faith expect and pray for acceptance with God. Lord, never leave me to do that by which I shall shame myself, and do not thou reject my services. Those that are going to heaven, should still press forward. God, by his Spirit, enlarges the hearts of his people when he gives them wisdom. The believer prays to be set free from sin.
Psalm 119:25 "My soul cleaveth unto the dust: quicken thou me according to thy word."
DALETH: The Fourth Part.
"Quicken thou me": Revival is greatly desired by the psalmist, who realizes that God and God's Word alone are sufficient (compare verses 37, 40, 50, 88, 93, 107, 149, 154, 156, 159).
Jesus Christ is the quickening Spirit.
1 Corinthians 15:45 "And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit."
Our body is but dust, and it shall surely return to dust. The psalmist here, is sorrowful at his earthly connection. He will put his trust and hope in the Word of God.
Psalm 119:26 "I have declared my ways, and thou heardest me: teach me thy statutes."
That is, to the Lord. Either the ways he had chosen and desired to walk in, and not wander from, and therefore entreated help and assistance, guidance and direction, in them. Or his sinful ways and actions, which he acknowledged and confessed, lamented and bewailed, and entreated the forgiveness of. Or all his counsels and cares, his affairs and business, in which he was concerned, and which he declared and committed to the Lord, to be directed and assisted in. Or all his wants and necessities, which he spread before him at the throne of grace. Which he did not as though the Lord was ignorant of these things, but partly as knowing it was the will of God that he should be inquired of by his people, to do the things for them they want. And partly to ease his own mind, and encourage his faith and hope in the Lord.
"And thou heardest me": And directed him in the way he should go, and what he should do. Forgave him his sins, and supplied his wants.
"Teach me thy statutes": Which he desired to learn and obey, in gratitude for being heard and answered by him (see Psalm 119:12).
This is possibly saying, I have repented and you heard me and forgave me. Teach me your ways so that I will not sin against God.
I John 1:9 "If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness."
I believe the psalmist here, has sought and found forgiveness. Now he wants to be sure not to fall back into sin again. That is why he is asking to be taught God's statutes.
Psalm 119:27 "Make me to understand the way of thy precepts: so shall I talk of thy wondrous works."
"Make me to understand": Philip asked the Ethiopian eunuch who was reading (Isaiah chapter 53), "Do you understand what you are reading?" (Acts 8:30). The psalmist understood God to be the best source of instruction (compare 34, 73, 100, 125, 144, 169).
Precepts above, means mandate or the law collectively. When we truly understand the teachings of the Lord, then we can minister to others that they might know also, the teachings of the Lord. The psalmist here, is very well aware that the understanding of the ways of God are a gift from God. We can accumulate learning of the Word, but until the Lord opens our understanding of His Word, we cannot have the wisdom it takes to be able to apply it to our life. Wisdom is not accumulated learning; it is a gift from God.
Psalm 119:28 "My soul melteth for heaviness: strengthen thou me according unto thy word."
"My soul melteth for heaviness": Refers to grief or sorrow over sin.
Strengthen my inner man is the request of the psalmist here. The sorrow in his heart is just about to melt him away. When we come to the end of ourselves, then God takes over and makes us into what He would have us to be
2 Corinthians 12:9 "And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me."
When we get to the place where we are at the end of what we can do, then God takes over. Praise God! It is not in my power that I write these Bible studies. It is Christ in me.
Verses 29-30: The way of lying ... the way of truth": The psalmist desired to emulate the true character of God in contrast to the lying ways of Satan (compare verse 163).
Psalm 119:29 "Remove from me the way of lying: and grant me thy law graciously."
Not the sin of lying to men, and a course of it, which David was not addicted to. But a "false way", or "way of falsehood"; as it may be rendered, and so the Targum. And is the same with what he expresses his abhorrence of (Psalm 119:128). And is opposed to the way of truth in (Psalm 119:30). And designs all false doctrine and false worship, all errors and heresies, and superstition and idolatry. Which he desired to be at the utmost distance from, and those from him, as having a dislike and abhorrence of them. And as knowing how prejudicial they would be to him, and how contrary to the glory of God.
"And grant me thy law graciously": Not the fiery law, which works wrath, curses and condemns. The voice of words, which they that heard entreated they might hear no more. And which to have is no act of grace and favor, unless as fulfilled in Christ. And as it is a rule of walk and conversation in his hands. But rather "doctrine", as the word signifies. The doctrine of the Gospel, the law or doctrine of faith; which to have and understand is a gift of grace. It is the Gospel of the grace of God, the grace of God itself; and instructs in it, and shows that salvation is purely by it.
The psalmist is saying, that not only does he want to not lie himself, but he does not want anyone else to lie to him either. Those who love to and make a lie are listed as those headed for destruction.
The grace of God takes the place of the law of God in our lives. Jesus fulfilled the law, that we might live under His grace.
Psalm 119:30 "I have chosen the way of truth: thy judgments have I laid [before me]."
Among all the paths of life I have selected this. I prefer this. I desire to walk in this. Religion is, wherever it exists, a matter of preference or choice. And the friend of God prefers his service to the service of the world.
"Thy judgments": Thy statutes; thy laws.
"Have I laid before me": I have set them before my mind as the guide of my conduct; I have made their observance the end and aim of my life.
Jesus is the Way and the Truth. There are only two ways to go in this life. One way is to follow after Truth. The other way is the way of Satan, who is the father of all lies. David has chosen the way of Truth. He has put the judgements of God before him and considered them, and has chosen to walk in Truth.
Psalm 119:31 "I have stuck unto thy testimonies: O LORD, put me not to shame."
The word of God, the Scriptures of truth, and the doctrines contained in them. These he closely adhered to, was glued unto them as it were; having firmly believed them, he steadfastly professed them. Nor could he be moved from them by any temptations whatever, notwithstanding the reproach cast upon them and him for their sake, or the opposition made unto them.
"O Lord, put me not to shame": Or let me not be ashamed of the choice I have made, of the testimonies I adhere unto, of my hope and confidence in the Lord and his word. Or suffer me not to do anything, any sinful action, that may expose me to shame and contempt.
The psalmist is saying here, that he has based everything he believes upon the testimonies of the Lord. He has based his life on the Word of God. We should say with David, here, that we have based our life upon the Word of God. We trust in the Living Word. Then he adds, as if there was a possibility that God's covenant with man is questionable, whether it will be kept. I know that David had no such feelings. This little addition here is showing the folly of such thinking. He is saying, keep covenant with me O Lord.
Psalm 119:32 "I will run the way of thy commandments, when thou shalt enlarge my heart."
"Run the way": Reflects the energetic response of the psalmist to God's Word.
The "heart" is contracted or made narrow by selfishness, pride, vanity, ambition, and covetousness; it is enlarged ("made free, stimulated, animated"), by noble and holy purposes such as charity, love, hope, and benevolence. Sin narrows the heart; relationship with God enlarges it.
To run and not walk, shows an eagerness to do the commandments of God. The heart is what a man is. With a heart that is enlarged to the things of God, there would be wonderful activity in doing the commandments.
HE
"Give me understanding"
Verses 33-40: Teach me thy statutes, not the mere words, but the way of applying them to myself. God, by his Spirit, gives a right understanding. But the Spirit of revelation in the word will not suffice, unless we have the Spirit of wisdom in our heart. God puts his Spirit within us, causing us to walk in his statutes. The sin here prayed against is covetousness. Those that would have the love of God rooted in them, must get the love of the world rooted out; for the friendship of the world is enmity with God. Quicken me in thy way; to redeem time, and to do every duty with liveliness of spirit. Beholding vanity deadens us, and slackens our pace; a traveler must not stand gazing upon every object that presents itself to his view. The promises of God's word greatly relate to the preservation of the true believer. When Satan has drawn a child of God into worldly compliances, he will reproach him with the falls into which he led him. Victory must come from the cross of Christ. When we enjoy the sweetness of God's precepts, it will make us long for more acquaintance with them. And where God has wrought to will, he will work to do.
Psalm 119:33 "Teach me, O LORD, the way of thy statutes; and I shall keep it [unto] the end."
HE: The Fifth Part.
This begins a new division of the psalm, indicated by the letter He (ה h, or "h"). The word rendered "teach" means properly to throw, to cast, to hurl. And then, to teach, as if truth were thrown and scattered abroad. The sentiment is the same as in (Psalm 119:12).
"And I shall keep it unto the end": Always. To the end of life. His keeping it depended on grace given to him continually to dispose and enable him to do it.
Man cannot teach you God's ways. Only God can truly teach you His ways. He is saying, open my understanding to your ways Lord, and I will stay in that way, until the day I leave this world. We can say from this, if we are truly seeking the ways of God, we will find them. When we truly find the understanding spoken of here, it will be with us all the days of our life. To know and love God is a growing experience. The more we study His Word, the more He reveals to us. The more He reveals to us, the more we want to know. Those who seek the Truth, find it.
Psalm 119:34 "Give me understanding, and I shall keep thy law; yea, I shall observe it with [my] whole heart."
Give me right views of it, of its nature and obligation. It is not a prayer that God would give him the faculty of understanding or intelligence; but that he would enable him to take just views of the law. The word is the same as in (Psalm 119:27). Rendered there, "Make me to understand."
"Yea, I shall observe it with my whole heart" (see Psalm 119:2). I will keep it with undivided affections; I will make it the sole guide of my life.
This understanding is not so much a learning on the part of the psalmist, but is a gift from God. Notice, the word (give). He also is saying, that he will not reserve a portion of his heart for worldly things, he will give all his heart to God. Let us look at just how important it is to give God all of our heart.
Mark 12:33 "And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love [his] neighbor as himself, is more than all whole burnt offerings and sacrifices."
Psalm 119:35 "Make me to go in the path of thy commandments; for therein do I delight."
That is, incline me to it; so direct me that I shall thus walk. It is an acknowledgment of his dependence on God, that he might be able to carry out the cherished purposes of his soul.
"For therein do I delight (see Psalm 119:16). I am conscious of having pleasure in thy commandments; of having a strong desire to keep them, and I pray for grace that I may be able to do so. Real delight in the law of God is one of the best means of securing its observance; one of the best evidences that it will be kept.
When I see this it reminds me of (Lead me in the paths of righteousness for thy name's sake). Lead me, guide me, do not let me wander away. Keep your Light ever before me and draw me unto You. Lord the desire of my heart is to follow You.
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
There is a path that we must walk that is straight and narrow, but it is well lighted by the Light of Jesus. Keep us in thy Light.
Psalm 119:36 "Incline my heart unto thy testimonies, and not to covetousness."
To read the word of God, to hear it opened and explained, to observe and keep the things contained in it. To which there is a disinclination in men naturally. But the Lord, who fashions the hearts of men, and has them in his hands, can bend and incline them by his efficacious grace to regard these his testimonies. Which, as Aben Ezra observes, are more precious than all substance, and so are opposed to what follows.
"And not to covetousness": Not to mammon or money, as the Targum. The love of it, which is the root of all evil, and very pernicious and harmful. In hearing the word, it chokes it, and makes it unfruitful (1 Tim. 6:9). Not that God inclines the heart to evil, as he does to good; but he may suffer the heart to be inclined, and may leave a man to the natural inclinations of his heart. And to the temptations of Satan, and the snares of the world, which may have great influence upon him; and this is what is here deprecated (see Psalm 141:4).
One of the commandments of God is, thy shalt not covet. We must not claim, or desire things that belong to others. You may call it what you want to, but that is coveting. If we have the testimonies of the Lord ever before us, we will not covet. Anything displeasing to God is sin. The psalmist is saying here, cause my heart to be open to your teachings Lord.
Psalm 119:37 "Turn away mine eyes from beholding vanity; [and] quicken thou me in thy way."
"Beholding vanity": The psalmist desires to examine the things of greatest value, i.e., God's Word (compare verses 14, 72, 127).
The very things that got Eve in trouble in the garden of Eden included lusting with her eyes. She looked on the fruit with desire in her heart. Jesus told the disciples, that to look on a woman with lust in their heart caused them to be guilty of adultery. The psalmist knows the danger of looking with lustful eyes at things of the earth. He is saying, do not even let me turn my eyes in the direction of sin. Let me remember thy way and not be tempted by things of this world.
Psalm 119:38 "Stablish thy word unto thy servant, who [is devoted] to thy fear."
Either God's word of promise, which never fails, is firm and stable in Christ. And the sense is, that God would assure him of the fulfilment of it, and give him a strong faith and firm belief of it. For otherwise the word of the Lord cannot be surer or more stable than it is. Or else the word of his grace, and then the sense is, that he might be established in it, and the truths of it, and be established by it. For the word is a means of establishment, and a good thing it is to have the heart established with grace, with the doctrine of grace (Heb. 13:9).
"Who is devoted to thy fear": Who served the Lord with reverence and godly fear. Who feared the Lord and his goodness. That grace being a reigning one in his heart, and ever before his eyes. Or, "which is unto thy fear"; that is, which word is unto thy fear; which leads unto it, and has a tendency to promote and increase it. And so is a commendation of the word of God from this effect of it.
When something is stablished, it means it cannot be moved. He is saying, put your Word so steadfastly in my heart that nothing will be able to move it. Then he says, I greatly fear the Lord. Fear of the Lord is the beginning of wisdom. The fear here, is also a great reverence of the Lord. So much reverence and fear causes him to desire that the Word will not be shaken in his heart.
Psalm 119:39 "Turn away my reproach which I fear: for thy judgments [are] good."
"Good": The very attributes of God (compare verse 68), become the characteristics of Scripture;
(1) Trustworthy (verse 42);
(2) True (verses 43, 142, 151, 160);
(3) Faithful (verse 86);
(4) Unchangeable (verse 89);
(5) Eternal (verses 90, 152);
(6) Light (verse 105);
(7) Pure (verse 140).
David is not alone in fearing the reproach of God. I believe about the worst thing that could happen to someone who loves the Lord, would be rejection by Him. We read in Matthew of those who believed they were saved, and when they stood before the Lord in judgement, He rejected them. They had not lived the salvation they had received. Here is the rejection in the words of Jesus.
Matthew 7:23 "And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
We are not to second guess the judgement of God. His judgements are good. We look at the outward appearance of man, but God looks on the heart. He judged their hearts and found them guilty of sin.
Psalm 119:40 "Behold, I have longed after thy precepts: quicken me in thy righteousness."
After a greater degree of knowledge of them, and an opportunity of hearing them explained and enforced, and of yielding obedience to them (see Psalm 119:7).
"Quicken me in thy righteousness": In the way of righteousness, according to the word of righteousness, the Gospel. And with the righteousness of Christ revealed in it; and which is unto life, and quickens and comforts the heart, and from whence abundance of peace and joy flows.
The desire of all those who are wise, is to receive the righteousness of Christ. We should be aware that our own righteousness is but filthy rags. The only hope for us, is to believe on the Lord Jesus Christ and receive His righteousness. His righteousness buys our eternal life for us.
Psalm 119 (verses 17-40) Questions
1. What shows us that the psalmist, in verse 17, has already made his decision to follow the Lord?
2. Why do we know the blessings that he is seeking are not material?
3. What is it as if the psalmist is asking for here?
4. What is the concern of the servant in verse 17?
5. How do you know the psalmist in verse 18, was not physically blind?
6. What is verse 18 speaking of, if not physical blindness?
7. The law is actually an outward expression of the _______ ____ ______.
8. What 2 things is the Holy Spirit?
9. What are the words of the chorus we sing here?
10. The psalmist said he was a _____________ in the earth?
11. Who should be able to say that with the psalmist?
12. We are ____ the world, but we are not ____ the world.
13. We are we on a journey to?
14. If I am to be successful on my journey, I must keep the _________________ of God.
15. The flesh of man wants to please _____ ______ _________.
16. How can the soul of man be at peace?
17. Why are the proud cursed?
18. In verse 22, he asks for two things to be removed from him, what are they?
19. Who are the princes in verse 23?
20. Worldly counselors give _____ _________.
21. Who is the quickening Spirit?
22. What does precepts mean in verse 27?
23. Wisdom is not accumulated learning; it is a ______ from _____.
24. God's strength is made perfect in our ______________.
25. In verse 29, he asks for the Lord to remove what?
26. Who is the Way and Truth?
27. Who is the father of all lies?
28. What does the word, run, show us in verse 32?
29. In verse 33, he promises to keep the statutes of God, how long?
30. The understanding in verse 34, comes from what?
31. Verse 35 reminds the author of what?
32. What is covertness?
33. What was one of the main things that got Eve in trouble in the garden of Eden?
34. Jesus said, to look on a woman to lust is committing what sin in your heart?
35. What does the word "stablished" mean?
36. Where do we read of Jesus rejecting someone, who thought he was saved?
37. What righteousness do we need?
Psalm 119 (verses 41-56)
VAU
"I trust in thy word"
Verses 41-48: Lord, I have by faith thy mercies in view; let me by prayer prevail to obtain them. And when the salvation of the saints is completed, it will plainly appear that it was not in vain to trust in God's word. We need to pray that we may never be afraid or ashamed to own God's truths and ways before men. And the psalmist resolves to keep God's law, in a constant course of obedience, without backsliding. The service of sin is slavery; the service of God is liberty. There is no full happiness, or perfect liberty, but in keeping God's law. We must never be ashamed or afraid to own our religion. The more delight we take in the service of God, the nearer we come to perfection. Not only consent to his law as good, but take pleasure in it as good for us. Let me put forth all the strength I have, to do it. Something of this mind of Christ is in every true disciple.
Psalm 119:41 "Let thy mercies come also unto me, O LORD, [even] thy salvation, according to thy word."
VAU: The Sixth Part.
"Thy salvation": This reflects a repeated desire (compare verses 64, 76, 81, 88, 94, 109, 123, 134, 146, 149, 153, 154, 159, 166).
We see in this, the psalmist crying out for mercy. Not any one in their right mind wants justice. We would all fall short, if God meted out justice to us. It is through His great mercy and grace, that we are saved. Salvation if a free gift. It is unmerited favor with the Lord. From Genesis to Revelation, we see the salvation of man through the Savior. His Word tells of the Savior.
Psalm 119:42 "So shall I have wherewith to answer him that reproacheth me: for I trust in thy word."
Saying there is no help and salvation for him in God; asking where is his God, in whom he trusted? And where is the promise of salvation, on which he depended? To which an easy and ready answer might be given, when the mercies and salvation of God came unto him, and he clearly appeared to be interested in them (see Psalm 3:2).
"For I trust in thy word": In Christ the essential Word, the object of trust and confidence. Or in the written word, it being divinely inspired and dictated by the Spirit of God, and so to be depended on as true and faithful. Or rather God's word of promise concerning mercy, grace, and salvation, which God that has made is faithful and able to perform, as may be believed.
Trust placed in the Word of God, is trust that will produce favor. This type of trust brings life. The world thinks that trust in God is foolish. The world will not be saved. There are several Scriptures I would like to share on that subject here.
1 Corinthians 1:18 "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
1 Corinthians 1:21 "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe."
1 Corinthians 1:23 "But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness;"
1 Corinthians 1:25 "Because the foolishness of God is wiser than men; and the weakness of God is stronger than men."
There is no need to argue with the world. They do not understand.
1 Corinthians 2:14 "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are spiritually discerned."
Psalm 119:43 "And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments."
"Hoped": The psalmist waits patiently for the working of God's Word (compare verses 49, 74, 81, 114, 147).
There is a miracle utterance that this is probably speaking of here.
Luke 12:11-12 "And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:" "For the Holy Ghost shall teach you in the same hour what ye ought to say."
Matthew 10:27 "What I tell you in darkness, [that] speak ye in light: and what ye hear in the ear, [that] preach ye upon the housetops."
All of this speaks of a miracle utterance which the Lord, through the Holy Spirit, has you to say. Ministers call it the anointing of God. He is really saying, if you were to take away the miracle utterance from me, I would not be able to effectively speak of your judgements.
Psalm 119:44 "So shall I keep thy law continually for ever and ever."
Which denotes not the perfection of keeping the law, but the constancy of it. The psalmist was persuaded, that so long as he had the word of truth in his mouth, and the judgments of God in his view, he should be diligent and constant in the discharge of his duty, which these directed and encouraged him unto.
"For ever and ever": In this life and that to come. When the law of God will be kept, and his will done perfectly by the saints, as it now is by the angels in heaven. Or this may be connected with the law of God; which law is for ever and ever, being of eternal duration and obligation. The whole may be understood of the law of faith, or doctrine of the Gospel, and be rendered, "so shall I observe thy doctrine continually". Contained in the word of truth; which doctrine is for ever and ever; it is the everlasting Gospel.
This a declaration of a determination on the part of the psalmist to keep the law of God as long as he lives.
Psalm 119:45 "And I will walk at liberty: for I seek thy precepts."
The Hebrew word translated "liberty" means "wide, board, large, spacious". It refers to life that is free and open, where there are no limits, checks, or restraints. The psalmist has been delivered from those restraining evil passions and corrupt desires that fettered his existence.
Those whom the Lord sets free, are free indeed. Those who desire to live a holy life before the Lord, find that there is liberty in this decision. They are no longer under the bondage of sin. To seek to know the ways of the Lord is certainly the factor that sets us free.
Psalm 119:46 "I will speak of thy testimonies also before kings, and will not be ashamed."
As very likely he did before Saul and his courtiers. Before the king of Achish and the princes of the Philistines, when as yet he was not a king himself. And when he was come to the throne, such kings as came to visit him. Instead of talking with them about affairs of state, he spoke of the Scriptures, and of the excellent things they bear witness of. And such a practice he determined to pursue and continue in.
"And will not be ashamed": Of the testimonies of God, and of the truths contained in them. And of speaking of them and for them; or of being reproached and vilified on that account. So the Apostle Paul was a chosen vessel to bear the name of Christ before kings. Nor was he ashamed to speak of him and of his Gospel before Nero the Roman emperor, or Agrippa king of the Jews. And before Felix and Festus, Roman governors. Nor ashamed of the reproaches and afflictions he endured on that account.
The truly anointed of God to minister, do not care if the listener be royalty or a commoner, the message is the same. They all need the Savior. Jesus gave us a very good reason why we should never be ashamed of Him or the gospel.
Mark 8:38 "Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels."
Verses 47-48: Which I have loved": The psalmist expresses his great affection for the Word (compare verses 97, 113, 127, 140, 159, 163, 165, 167).
Psalm 119:47 "And I will delight myself in thy commandments, which I have loved."
In perusing and practicing them.
"Which I have loved": A good man loves the law of God, and the commandments of Christ, and delights in them after the inward man.
1 John 5:3 "For this is the love of God, that we keep his commandments: and his commandments are not grievous."
To those who choose to keep the commandments, they are a delight. The commandments of God were given to help man in his walk with God on this earth. They are not just a set of rules that are hard to keep. They are to benefit man.
Psalm 119:48 "My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes."
As an expression of delight or rejoicing, as people lift up their hands with their voice when they give expression to joy. It denotes a high statue of joy; such as leads to an outward expression. Not merely that which exists in calm contemplation, but where the heart is full, and when it finds outward expression.
"And I will meditate in thy statutes" (see notes at Psalm 1:2). I will indicate my joy, and my happiness, in thy commandments in every way possible. By outward expressions, and by deep and calm contemplation when I am alone. In my daily employments, in solitude, in the night-watches. This is indicative always of true religion.
The lifting of the hands upward is a sign of praise to God. He is saying, I will praise God for His commandments. He loves them. He meditates (thinks deeply), about the teachings. In them, he finds life.
ZAIN
"Thy statutes have been my songs"
Verses 49-56: Those that make God's promises their portion, may with humble boldness make them their plea. He that by his Spirit works faith in us, will work for us. The word of God speaks comfort in affliction. If, through grace, it makes us holy, there is enough in it to make us easy, in all conditions. Let us be certain we have the Divine law for what we believe, and then let not scoffers prevail upon us to decline from it. God's judgments of old comfort and encourage us, for he is still the same. Sin is horrible in the eyes of all that are sanctified. Before long the believer will be absent from the body, and present with the Lord. In the meantime, the statutes of the Lord supply subjects for grateful praise. In the season of affliction, and in the silent hours of the night, he remembers the name of the Lord, and is stirred up to keep the law. All who have made religion the first thing, will own that they have been unspeakable gainers by it.
Psalm 119:49 "Remember the word unto thy servant, upon which thou hast caused me to hope."
ZAIN: The Seventh Part.
The word of promise made unto him, concerning establishing his house and kingdom forever. Which he desires God would show himself mindful of in fulfilling it, and renew and confirm his faith in it. And give him some fresh assurance of the performance of it (2 Sam. 7:16). Not that God ever forgets his promise, or is unmindful of his word. But so it seems when he delays the accomplishment of it, and when unbelief prevails and doubts arise, and faith is not in lively exercise; and he has not so clear a view of the promise, and comfortable assurance of its being performed.
"Upon which thou hast caused me to hope": Which, when first made, he received in faith, and hoped and waited for the accomplishment of. A word of promise is a good ground of hope, let it be on what account it will. Whether it relates to interest in God, as a covenant God and Father; or to pardon of sin; or to salvation by Christ. Or to fresh supplies of grace and strength from him; or to eternal life through him. And the hope which is exercised on the promise is not of a man's self; it is the gift of God, a good hope through grace. Which the Lord, by his Spirit and power, produces, and causes to abound in, or to exercise in a comfortable manner.
The Word of God brings hope. It is the one thing in life that we can depend on. God does not lie. The hope that the Word brings the believer is true. We can see in the covenant that God made with Abraham, that God fulfills His promises. Usually God lets an impossibility in the flesh arise, and then He brings the miracle, as He did in Isaac. Abraham and Sarah were beyond the childbearing years, when God sent them a miracle son, Isaac. The hope of the Christian is of the resurrection.
Psalm 119:50 "This [is] my comfort in my affliction: for thy word hath quickened me."
David had his afflictions, and so has every good man; none are without; it is the will and pleasure of God that so it should be. And many are their afflictions, inward and outward. The word of God is often their comfort under them, the written word, heard or read; and especially a word of promise, powerfully applied. "Comfort": What the psalmist found in God's Word (compare verses 52, 76, 82). This is putting underneath everlasting arms, and making their bed in sickness. This either respects what goes before, concerning the word of promise hoped in, or what follows.
"For thy word hath quickened me": Has made me alive; or, caused me to live. That is, the word, the truth of God, had been the instrument of calling him from the death of sin, and of imparting to him new life. Or had been the means of his regeneration (compare James 1:18; 1 Cor. 4:15; Heb. 4:12; 1 Peter 1:23). As it was by this "word" that he had been made alive, so his only comfort was in that word, and it was to him a just ground of consolation that God had brought him from the death of sin, and had imparted to him spiritual life.
What a shame when someone dies in a family, who does not believe in God. They have nothing to comfort them. Even in the afflictions of Job, he was comforted knowing that the Lord would redeem him. The Word of God brings comfort. Jesus is the quickening Spirit.
Psalm 119:51 "The proud have had me greatly in derision: [yet] have I not declined from thy law."
Profane sinners, proud and haughty scorners, that make a jest of religion, and scoff at everything serious and good. These derided the psalmist for his piety and religion, his principles and practices; in which he was a type of Christ. Who was both the song of the drunkards, and was derided by the proud and haughty Scribes and Pharisees. As all self-righteous persons are, they who trust in themselves, and despise others (Psalm 69:11).
"Yet have I not declined from thy law": From walking according to it, as a rule of life and conversation. From professing and maintaining the doctrine of the word, the truths of the Gospel, he had knowledge and experience of. And from going on in the ways of God and true religion he was directed in. And this testimony the Lord himself gave of him (1 Kings 14:8; see Psalm 44:19).
We remember in a previous verse, that the proud are cursed. Those who are cursed never have much respect for those who have chosen to serve God. Even though the world around us may criticize us for serving God, it does not affect the true believer. They go right on serving God.
Psalm 119:52 "I remembered thy judgments of old, O LORD; and have comforted myself."
Either the judgments of God executed on wicked men; as the bringing a flood on the world of the ungodly. The burning of Sodom and Gomorrah. The destruction of Pharaoh and his host in the Red sea. The cutting off of the Canaanites, and dispossessing them of their land. Or the providential dispensations of God towards his own people; who sometimes chastises and corrects them, and brings them very low, and then raises them up again, as in the case of Job. These things the psalmist called to remembrance, and revolved them in his mind, which gave him pleasure and comfort.
"And have comforted myself": With such thoughts as these, of that God, who had cast down the mighty from their seats, and had scattered the proud in the imaginations of their hearts, and destroyed them. Could easily rebuke the proud that had him in derision. And he that had shown himself so good and gracious to his people, when brought low, could raise him out of his afflictions and distresses.
Again, we see that the Word of God continues to comfort him. How quickly some forget the blessings of the past. It is good to look back and see the blessings of the past. God is the same yesterday, today, and forever. He still will bless us, if we will only believe.
Psalm 119:53 "Horror hath taken hold upon me because of the wicked that forsake thy law."
Trembling, sorrow, and distress, to a great degree. Like a storm, or a blustering, scorching, burning wind, as the word signifies, which is very terrible.
"Because of the wicked that forsake thy law": Not only transgress the law of the Lord, as every man does, more or less. But willfully and obstinately despise it, and cast it behind their backs, and live in a continued course of disobedience to it. Or who apostatize from the doctrine of the word of God; willfully deny the truth, after they have had a speculative knowledge of it, whose punishment is very grievous (Heb. 10:26). And now partly on account of the daring impiety of wicked men, who stretch out their hands against God, and strengthen themselves against the Almighty, and run upon him. Even on the thick bosses of his bucklers; because of the shocking nature of their sins. The sad examples thereby set to others, the detriment they are of to themselves, and dishonor they bring to God. And partly because of the dreadful punishment that shall be inflicted on them here, and especially hereafter, when a horrible tempest of wrath will come upon them. Hence such trembling seized the psalmist; and often so it is, that good men tremble more for the wicked than they do for themselves (see Psalm 119:120).
If we read and study the Word of God, we know that those who decide to turn against God and live for their fleshly desires are facing a horrible future. God blesses abundantly those who love Him and serve Him, but there are terrible things awaiting those who do not accept Him as Savior. The Word of God has a great deal to say about this.
Psalm 119:54 "Thy statutes have been my songs in the house of my pilgrimage."
Meaning either his unsettled state, fleeing from place to place before Saul. Or, literally, his house of cedar, his court and palace, which he considered no other than as an inn he had put into upon his travels homeward. Or rather the earthly house of his tabernacle, in which, as long as he continued, he was but a pilgrim and stranger. Or, best of all, the whole course of his life; which Jacob calls the days of the years of his pilgrimage (Gen. 47:9). So Hipparchus the Pythagorean calls this life a sort of a pilgrimage; and Plato also. This world is not the saints house and home; this is not their rest and residence. They confess themselves pilgrims and strangers here; and that they belong to another city, and a better country, a heavenly one, which they are seeking and travelling to (Heb. 11:13). And as travelers sing songs to themselves as they pass on, which makes the way the easier and pleasant to them. So the psalmist had his songs which he sung in his pilgrimage state. And these were the statutes, or word of the Lord, and the things in it, which were as delightful to him as the songs of travelers to them. Or the songs he made and sung were composed out of the word of God; and which may serve to recommend the psalms, hymns, and spiritual songs, made by him, the sweet psalmist of Israel, to the Gospel churches, to be sung by them (Eph. 5:19).
There is nothing more beautiful, than the Word of God put to music. If you look carefully at the old hymnals, you will see that the people who wrote them, knew the Word of God. They are Scripturally correct in 95% of the cases.
Psalm 119:55 "I have remembered thy name, O LORD, in the night, and have kept thy law."
I have thought on thee in the night, when on my bed. I have done it in the night of calamity and sorrow (see notes at Psalm 63:6).
Probably, when we lay down to sleep at night, we think back over the Words in the Bible more than we do as we are rushing to get a job done in the day. Sometimes at night when I am wide-awake, I pray a large part of the night. When it is so quiet, it is a good time to fellowship with God. In looking over the happenings of the day, I realize I have kept the law of the Lord.
Psalm 119:56 "This I had, because I kept thy precepts."
Either the comfort he had from the word, the pleasure and delight he had in it, being his songs in his pilgrimage (Psalms 119:50; 119:165). Or this knowledge of the name of God, and the remembrance of it, and his carefulness and diligence in it in the night season, were of the Lord, and gifts of his. Or rather this he had from the Lord, that he kept the precepts and commands of God in the manner that he did. It was all owing to grace and strength received from him; for so the words may be rendered, "this was given unto me, that I have kept thy precepts".
The person who seeks to do the will of God, will be led into these other things we have been reading of here. He is saying that these blessings came to him, because he was doing the will of God.
Psalm 119 (verses 41-56) Questions
1. Who wants justice from God?
2. Salvation is a ______ ______.
3. The type of trust, spoken of in verse 42, will produce ________.
4. The preaching of the cross is _______________ to the Greeks.
5. God chose that by the foolishness of ____________ to save people.
6. The ________ of God is wiser than men.
7. 1 Corinthians says, the natural man does not receive the things of God, because they are _____________ discerned.
8. What type of utterance is verse 43 speaking of?
9. What ye hear in the ear, preach on the _____________.
10. How long has the psalmist promised to keep the law?
11. They are no longer under the bondage of _____.
12. This is the love of God, that we ______ His __________________.
13. What does the lifting of the hands, in verse 48, show?
14. What does meditate mean?
15. What is the one thing, in this life, that we can depend upon?
16. What brings a miracle from God?
17. Job, in his afflictions, was comforted by what?
18. What did the psalmist comfort himself with?
19. What type of future do those have who reject the Lord?
20. There is nothing more beautiful than the Word of God being put to ______.
Psalm 119 (verses 57-72)
CHETH
"The earth, O LORD is full of thy mercy"
Verses 57-64: True believers take the Lord for the portion of their inheritance, and nothing less will satisfy them. The psalmist prayed with his whole heart, knowing how to value the blessing he prayed for: he desired the mercy promised, and depended on the promise for it. He turned from by-paths, and returned to God's testimonies. He delayed not. It behooves sinners to hasten to escape; and the believer will be equally in haste to glorify God. No care or grief should take away God's word out of our minds, or hinder the comfort it bestows. There is no situation on earth in which a believer has not cause to be thankful. Let us feel ashamed that others are more willing to keep from sleep to spend the time in sinful pleasures, than we are to praise God. And we should be more earnest in prayer, that our hearts may be filled with his mercy, grace, and peace.
Psalm 119:57 "Thou art] my portion, O LORD: I have said that I would keep thy words."
CHETH: The Eighth Part.
Thou art my portion, O Lord": Which he chose and preferred to all others. To the riches, honors, and profits of this world. The grant of which was made to him in the covenant of grace; the first discovery of it was from the Lord himself. And the choice and claim were made under the influence of his grace. And a great act of faith it is to assert this, and a wonderful blessing to enjoy it. This is a large portion indeed, immense and inconceivable, soul satisfying, safe, and for ever! (See Psalm 73:26).
"I have said that I would keep thy words": Keep his commandments, lay up his promises, observe his doctrines, profess and retain them. This he determined within himself to do, under a sense of the love of God to him, in being his portion and inheritance. Some render the words, in connection with the former, thus, "my portion, O Lord, I said, is", or "shall be, to keep thy words". It is the part and partial of some to preach the word, and of others to hear it. And of all to keep or observe it, its precepts, promises, and truths. Aben Ezra gives the sense of them thus, "This I said to many, perhaps they will keep thy words;'' namely, that the Lord was his portion, which he thought might induce them to an observance of them, as he had done.
We can see in this, that the LORD is the portion of each person who seeks and finds Him. Salvation is not a collective thing. God offers salvation to the masses, but saves them one at a time. Our relationship with God, must be a personal relationship. Joining a church is not what I am speaking of. The Lord is my personal God. He would have given His body on the cross, if I had been the only person who needed saving. The psalmist's decision to keep God's Word is also personal. I cannot promise for anyone, but myself.
Psalm 119:58 "I entreated thy favor with [my] whole heart: be merciful unto me according to thy word."
Or, "thy face"; to see it; or thy presence, to enjoy it. To have communion with God, and the light of his countenance; than which nothing is more desirable and delightful to a gracious man. As also to be remembered with the special favor of God, in which is life. To have his love shed abroad in the heart; to have large views of interest in it, and to be rooted and grounded therein. And this the psalmist entreated, not in a hypocritical manner, but with all sincerity, heartiness, and affection, having tasted that the Lord was gracious. Or, "made thy face sick"; wearied him with supplications, gave him no rest until he obtained his request.
"Be merciful unto me, according to thy word": Have compassion on me. Sympathize with me in all my troubles. Grant me fresh supplies of grace; and particularly show and apply thy pardoning grace and mercy to me. According to thy word of promise in the covenant of grace, in which provision is made for forgiveness of sins (see Psalm 51:1). Aben Ezra and Kimchi think reference is had to (Exodus 33:19), but rather it is to (2 Sam. 12:13).
We used the following Scripture in another recent lesson, but it says so clearly what I need to say here, that I will use it again.
Mark 12:33 "And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love [his] neighbor as himself, is more than all whole burnt offerings and sacrifices."
If God cannot have 100% of your heart, He will not take any at all. He does not want any half-way commitments. These few verses here, are focusing in on God's part in all of this. The psalmist is not asking for mercy on his own merits, but on the merits of the Word of God.
Psalm 119:59 "I thought on my ways, and turned my feet unto thy testimonies."
What they were, whether right or wrong. Whither they led, what would be the consequences of walking in them. The Septuagint and Arabic versions read, "thy ways"; no doubt the psalmist thought of both. Of his own ways, in which he had walked; and of God's ways, which he directed him to walk in. And, considering the superior pleasure and profit of the latter, he preferred them to the former. The Targum is, "I thought to mend my ways", or "make them good". Hence he took the following step.
"And turned my feet unto thy testimonies": He took himself to the word of God, which testifies of his will, and directs to those ways he would have his people to walk in. And he steered his course of life and actions thereby. He turned from his own ways into the ways of God; under the influence of divine grace, he turned, being turned.
He is saying here, that his decision to turn unto God's testimonies was not a sudden decision. He had considered carefully and then made his decision.
Psalm 119:60 "I made haste, and delayed not to keep thy commandments."
As soon as he was sensible of his duty, he immediately complied with it. He consulted not with flesh and blood, but at once yielded a cheerful obedience to the commands of God. Instances of evangelical obedience of this kind we have in the three thousand converts, in Saul, and in the jailer and his house (Acts 2:41).
After he had carefully considered the Word of God, and decided to follow in the testimonies of God, then he hurriedly made it right with God. This is speaking of speed, after he had decided repenting was the right thing to do. After he made his decision, he realized the urgency of being saved.
Psalm 119:61 "The bands of the wicked have robbed me: [but] I have not forgotten thy law."
Very probably Saul and his ministers seized on his effects, when he fled from him. And the Amalekites plundered him of all his substance, when they took Ziklag. And Absalom and the conspirators with him robbed him, when he was obliged, because of them, to flee from his palace and court, which they entered and took possession of. But Aben Ezra rejects this sense of the word, which Jarchi and Kimchi espouse, and we follow, and renders it, "took hold of me". And so the Targum, "the company of the wicked were gathered together against me.'' They surrounded him and put him into fear, great numbers of them encompassing him about (see Psalm 18:4).
"But I have not forgotten thy law": This was written in his heart. He kept it in his memory, and retained an affection for it. And could not be deterred from obedience to it by the numbers and violence of wicked men, who hated and persecuted him for his attachment to it.
A band means that this was not an individual, but a group. They have robbed him of his material goods, but this did not affect his position with God. He still remembers and keeps the law.
Psalm 119:62 "At midnight I will rise to give thanks unto thee because of thy righteous judgments."
Not only send up an ejaculatory thanksgiving upon his bed, but rise up from it and shake off his sleep, and in a set, serious, solemn manner, praise the Lord. This shows a great regard to him, and affection to this work, since it is with difficulty men prevail upon themselves to rise at midnight upon any occasion. At midnight Paul and Silas prayed and sung praises to God (Acts 16:25).
"Because of thy righteous judgments. Upon the wicked, as Aben Ezra. The hands and troops of them that encompassed him about, and robbed him. But God avenged him of them, and for this he gave thanks, or for such like things. Sometimes the judgments of God have been executed at midnight; as the destruction of the firstborn in Egypt, and of Pharaoh and his host in the Red sea, when Israel sang his praise (Exodus 12:29). And for the judgments of God upon antichrist the church will rejoice and give thanks (Rev. 18:20). Or rather by these may be meant the word of God, the precepts and ordinances of it, which are all just and good. Such is the law of God, and such are the ordinances of Christ (Psalm 19:9).
If you were to rise at midnight to give thanks to God, it would not be for others eyes. This would be a personal thanksgiving for His righteous judgements. Jesus is the Righteous Judge. Those who keep His commandments, have nothing to fear from the righteous judgement of the Lord.
Psalm 119:63 "I [am] a companion of all [them] that fear thee, and of them that keep thy precepts."
Not of the rich and mighty, much less of the wicked and ungodly. But of such who had the true fear of God upon their hearts, and before their eyes. Who feared the Lord and his goodness, and truly served and worshipped him; even "all" of these, whether poor or rich, of whatsoever condition, or of whatsoever nation, being no respecter of persons. With these he was a partner in the blessings of the covenant, in the promises of it, in the graces of the Spirit. He went in company with them to the house of God, and joined with them in all acts of religious worship. He conversed privately with them about what God had done for the souls of him and them. He delighted in their company. He sympathized with them in their troubles. and was a companion with them in their tribulation, sorrows, and sufferings, as well as in their joys and comforts.
"And of them that keep thy precepts": As all such do who truly fear the Lord. For by the fear of the Lord men depart from evil, and cannot do those things that others do. Cannot allow themselves in a willful transgression of the divine precepts; but, influenced by the fear of God, observe and keep them.
This is saying that he fellowships with those of like belief. We are told, over and over, not to be unequally yoked to those of unbelief. This would be like fellowshipping with the members of your church. To fellowship with the world brings heartache. Fear in this instance, is speaking of holding God in reverence.
Psalm 119:64 "The earth, O LORD, is full of thy mercy: teach me thy statutes."
Full of the proofs of thy goodness and compassion. See the notes at (Psalm 33:5). This is the expression of a heart full of love to God and to his word. In such a state of mind as the psalmist was in, the goodness of God is seen everywhere. The best preparation for seeing evidence that God is good is a heart full of love. Then the proofs of that love spring up on every side, as when we truly love a friend we find constant proofs of his excellency of character.
"Teach me thy statutes": I desire to see more and more of thy law. Thou art so gracious and merciful, the evidence of thy goodness is so widespread round about me, that it leads me to desire to see more and more of thyself and thy law.
The sun shines, because of the mercy of God. The rain waters the crops, because of the mercy of God. I am living and breathing because of the mercy of God. I could go on and on, but you can get the picture from this. The earth is filled with the mercy of God. The Scripture says, it rains on the just and the unjust. God is merciful. He is not willing for even one to be lost. Someday the patience of God will run out. God will not force Himself upon anyone, but He will teach His ways to those who are willing to receive the salvation that He made available to all.
TETH
"Teach me good judgment"
Verses 65-72: However, God has dealt with us, he has dealt with us better than we deserve; and all in love, and for our good. Many have knowledge, but little judgment. Those who have both, are fortified against the snares of Satan, and furnished for the service of God. We are most apt to wander from God, when we are easy in the world. We should leave our concerns to the disposal of God, seeing we know not what is good for us. Lord, thou art our bountiful Benefactor; incline our hearts to faith and obedience. The psalmist will go on in his duty with constancy and resolution. The proud are full of the world, and its wealth and pleasures; these make them senseless, secure, and stupid. God visits his people with affliction, that they may learn his statutes. Not only God's promises, but even his law, his percepts, though hard to ungodly men, are desirable, and profitable, because they lead us with safety and delight unto eternal life.
Psalm 119:65 "Thou hast dealt well with thy servant, O LORD, according unto thy word."
TETH: The Ninth Part.
In a providential way, ever since he had a being; by the protection and preservation of him. By following and loading him with benefits. By raising him from a low estate to the throne of Israel. By delivering him from many dangers and enemies, and by giving him rest from them all. And in a way of special grace and mercy, by making an everlasting covenant with him. By blessing him with all spiritual blessings. By giving him an interest in salvation by Christ, and hope of eternal glory. And thus, he deals with all his servants. He does all things well by them. He deals well with them even when he afflicts them. He treats them as his David, his beloved and chosen ones, and his children. The Syriac version renders it as a petition, "do good with thy servant"; bestow benefits on him, or deal bountifully with him (as in Psalm 119:17).
"O Lord, according unto thy word": Thy word of promise. Providential mercies are according to promise, for godliness or goodly persons have the promise of the things of this life. And so are spiritual blessings, they are laid up in exceeding great and precious promises, which are yea and amen in Christ. And so is eternal glory and happiness. It is a promise which God, that cannot lie, made before the world began. So that there is a solid foundation laid for faith and hope as to these things; and this confirms and commends the faithfulness of God to his people.
There is a change of tense here. The psalmist is speaking in the past tense. The psalmist is looking back to the times that the LORD had kept His Word with the psalmist. He still speaks of himself as the servant. This means that he had decided to serve the Lord, and the Lord had blessed him mightily.
Psalm 119:66 "Teach me good judgment and knowledge: for I have believed thy commandments."
The word rendered "judgment" means "taste" that power by which we determine the quality of things as sweet, bitter, or sour. When applied to the mind or understanding, it refers to determining the moral quality of things, to discerning what is right or wrong, wise or foolish, good or evil. The ability to fully appreciate what is right, and quickly distinguish it from what is wrong, is one of the gifts of God.
This is not someone seeking the Lord. This person is already saved. He is just asking to grow in knowledge and judgement. Christianity is a walk. It is not a one-time happening, and then never doing any more about it. When we first receive the Lord, we are baby Christians and are fed on milk and honey of the Word. Later we are supposed to grow in the Lord, and put away childish things, and get into the meat of the Word. The best way to acquire knowledge of the Word, is to study your Bible.
Psalm 119:67 "Before I was afflicted I went astray: but now have I kept thy word."
From God. From his word, his ways and worship. Like a lost sheep from the shepherd, the fold, the flock, and the footsteps of it (see Psalm 119:176). Not that he willfully, wickedly, maliciously, and through contempt, departed from his God; this he denies (Psalm 18:21). But through the weakness of the flesh, the prevalence of corruption, and force of temptation, and very much through a careless, heedless, and negligent frame of spirit. He got out of the right way, and wandered from it before he was well aware. The word is used of erring through ignorance (Lev. 5:18). This was in a time of prosperity, when, though he might not, like Jeshurun, wax fat and kick, and forsake and lightly esteem the Rock of his salvation. Or fall into temptations and harmful lusts, and err from the faith, and be pierced with many sorrows, as too much love of the world brings men into. Yet he might become inattentive to the duties of religion, and be negligent of them, which is a common case.
"But now have I kept thy word": Having been afflicted with outward and inward afflictions. Afflictions of body and mind. Afflictions in person, in family and estate. Afflictions in soul, through indwelling sin, the temptations of Satan, and the hidings of God's face. All this brought him back again to God, to his word, ways, and worship. He took himself to reading and hearing the word, if he might find anything to relieve and comfort him under his trials. He observed the doctrines of grace in it, and kept the precepts of it, and walked in all the commandments and ordinances of it, being restored by afflictions.
All have sinned and come short of the glory of God, but we do not have to stay in that lost condition. We can repent and be saved, and then grow each day in the Lord. Salvation is a daily walk. The psalmist is saying that after he repented, he has kept the Word of God.
Psalm 119:68 "Thou [art] good, and doest good; teach me thy statutes."
"Thou are good": The psalmist frequently appeals to the character of God:
(1) His faithfulness (verses 75, 90);
(2) His compassion (verse 77);
(3) His righteousness (verses 137, 142), and;
(4) His mercy (verse 156).
There is only one good, and that is God. The psalmist here, is recognizing the fact that God's ways are good ways. He wants to learn the ways of God, so that he can walk in the goodness God has shown him.
Psalm 119:69 "The proud have forged a lie against me: [but] I will keep thy precepts with [my] whole heart."
Or, "sewed a lie to him"; fastened a lie upon him, or sewed and added one lie to another. Either with respect to politics, as the proud and haughty courtiers of Saul, who represented David to him as a traitor. That had treasonable designs against him to take away his life, and seize his crown and kingdom (1 Sam. 24:9). Or with respect to religion. So some proud scornful men, that derided him for his piety, and scoffed at his seriousness, gave out that it was all grimace and hypocrisy. Raised calumnies upon him, and laid things to his charge he knew nothing of. And which were all lies, forged out of their own brains, and artfully and purposely put together to blacken his character, and lessen his esteem among men. And it is no unusual thing for wicked men to speak all manner of evil falsely against the people of God.
"But I will keep thy precepts with my whole heart": Observe the commands of God sincerely, heartily, and affectionately, and not in show and appearance only; and so make it evident that it was a lie that was forged against him. And this is the best way of answering such liars and defamers (see 1 Peter 3:16).
There is no reason for the proud not to lie. They are not of God, and they do not keep God's Word. They do not even believe in God's Word, so why would they not lie, if it would benefit them? The psalmist is saying, that he will keep doing the teachings of God. Even though they lied about him to get an advantage over him, he will not lie to get the advantage over them. He regards God's Word too highly to sin to get even.
Psalm 119:70 "Their heart is as fat as grease; [but] I delight in thy law."
"Is as fat as grease": Refers to the proud of verse 69 whose hearts are thick and thus the Word is unable to penetrate.
This type of heart is an evil heart stayed upon desires of the flesh. The fatness here, would be a harm and not a help. Those who delight in the law of God, have a pure heart.
Psalm 119:71 "[It is] good for me that I have been afflicted; that I might learn thy statutes."
The good and profit of which he had observed before (see Notes Psalm 119:67). The following end being also answered thereby.
"That I might learn thy statutes": To understand them, and to keep them. Afflictions are sometimes as a school to the people of God, in which they learn much both of their duty and of their privileges. And when they are teaching and instructive, they are for good (see Psalm 94:12).
Many a person has come to God and received salvation during great afflictions. If it takes afflictions to bring a person to God, then bring on the afflictions. This had certainly been the way it had been with the Israelites. They lived in sin, until God allowed afflictions to come upon them. Each time they repented of their sins. Jesus put it even more severe.
Mark 9:43 "And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:"
Psalm 119:72 "The law of thy mouth [is] better unto me than thousands of gold and silver."
The law which proceeds out of thy mouth, or which thou hast spoken.
"Is better unto me": The Hebrew is, "Good to me is the law of thy mouth above thousands of gold and silver."
"Than thousands of gold and silver": Than any amount of wealth. It is to me the most valuable possession; that which I prize above all other things (compare notes at Psalm 19:10).
There is not enough money in the world to trade for the law of God. Gold and silver are temporary luxuries for this earth. The law of God brings life to those who keep it. The law of thy mouth is the spoken Word of God. What would you exchange for your soul?
Psalm 119 (verses 57-72) Questions
1. Salvation is not a ______________ thing.
2. God offers salvation to the masses, but He saves them ______ at a _______.
3. The psalmist decision to keep God's Word is also, ____________.
4. What percentage of your heart is the only percentage God will settle for?
5. The psalmist is asking for mercy on whose merits?
6. Verse 59 says, that he considered _____________, and then made his decision.
7. When did he begin to hurry?
8. Is a band one person or a group?
9. In verse 62, when did he rise to give thanks?
10. What is different about giving thanks at midnight?
11. Who was the psalmist companion to?
12. Who is the Righteous Judge?
13. Name just a few of the merciful things God does every day.
14. Who does God teach His ways?
15. In verse 65, what does the psalmist call himself?
16. In verse 66, what two things did the psalmist ask God to teach him?
17. How is the best way to acquire knowledge of the Word?
18. _____ have sinned and come short of the glory of God.
19. Salvation is a daily ________.
20. Who is the only good One?
21. Why would it be logical for the proud to lie?
22. In verse 70, their heart is as fat as _________.
23. It is good for me that I have been ____________.
24. What was the more severe statement Jesus made about afflictions?
25. What is the law of Thy mouth?
Psalm 119 (verses 73-88)
JOD
"Let the proud be ashamed"
Verses 73-80: God made us to serve him, and enjoy him; but by sin we have made ourselves unfit to serve him, and to enjoy him. We ought, therefore, continually to beseech him, by his Holy Spirit, to give us understanding. The comforts some have in God, should be matter of joy to others. But it is easy to own, that God's judgments are right, until it comes to be our own case. All supports under affliction must come from mercy and compassion. The mercies of God are tender mercies; the mercies of a father, the compassion of a mother to her son. They come to us when we are not able to go to them. Causeless reproach does not hurt, and should not move us. The psalmist could go on in the way of his duty, and find comfort in it. He valued the good will of saints, and was desirous to keep up his communion with them. Soundness of heart signifies sincerity in dependence on God, and devotedness to him.
Psalm 119:73 "Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments."
JOD: The Tenth Part.
"Thy hands": Figuratively refers to God's involvement in human life (Psalm 139:13-16).
This is a recognition by the psalmist of the fact that he was created by God. The statement "fashioned me", reminds me of the fact that God reached into the dust of the earth and formed and fashioned a clay doll that He called man. He breathed the breath of life in that clay doll, and he became a living soul.
Genesis 2:7 "And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
He is saying, God you made me, so it is in your power to give me understanding. This is very much like Jesus opening the understanding of the disciples. He does not just want to read the commandments, but he wants to understand what they are saying.
Psalm 119:74 "They that fear thee will be glad when they see me; because I have hoped in thy word."
In outward prosperity, delivered from all troubles. Set on the throne of Israel, and at rest from all enemies round about. And in spiritual prosperity, being illuminated by the Spirit of God, having a spiritual understanding of divine things. An obedience of faith to the commands of God, in the lively exercise of grace upon him, in comfortable frames of soul, and flourishing circumstances. Now they that fear the Lord, that have the grace of fear in their hearts, and are true worshippers of God. As they delight to meet together, and are glad to see one another; so they rejoice in each other's prosperity, especially spiritual (see Psalm 34:1).
"Because I have hoped in thy Word. In Christ the essential Word, the hope of Israel. In the written word, which gives encouragement to hope. In the word of promise, on which he was caused to hope. And in which hope he was confirmed, and not disappointed, and so it made him not ashamed. And others rejoiced at it, because it was an encouragement to their faith and hope likewise.
"They that fear Thee", is possibly speaking of those who hold God in high esteem. When God opens our understanding to His teachings, we should share it with others, so that they might understand too. I love Bible study where everyone shares what God has revealed to them. We can all help each other, if we will do this. Christians should be overjoyed that God has revealed something to someone. There is no place for jealousy among believers. It seems here that the Lord revealed the truth to him, because he placed his hope in the Word. Diligently study the Bible, and you will be amazed what God will reveal to you.
Psalm 119:75 "I know, O LORD, that thy judgments [are] right, and [that] thou in faithfulness hast afflicted me."
"Thou ... has afflicted me": The psalmist expresses his confidence in God's sovereignty over human affliction referred to in (119:67, 71; compare Deut. 32:39; Isa. 45:7; Lam. 3:37-38).
He trusts the fact that God would not allow anything to come upon him that was not for his own good. Many times, afflictions make us closer to God. We pray more, when there is a problem in our life.
Romans 5:3-5 "And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience;" "And patience, experience; and experience, hope:" "And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."
Even Paul had a thorn in his flesh. We will see what Paul has to say the reason for his affliction was.
2 Corinthians 12:7 "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure."
Afflictions are sometimes for our good. Neither the psalmist here, or Paul, questioned the judgement of God in their afflictions.
Psalm 119:76 "Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant."
Shown in the provision and promise of a Savior. In the forgiveness of sins through him; a discovery and application of which yields comfort under afflictions.
"According to thy word unto thy servant": A word of promise, in which he had assured him of his love, grace, mercy, and kindness. And that he would continue it to him, and comfort him with it. To make such a promise, and show such favor, was an instance of condescending grace to him, who was but his servant, and unworthy of his regard.
The psalmist here, is not asking God to remove the affliction, he is just asking him to make it possible for him to go through the affliction. He is even saying, help me to find comfort in the affliction. God does not mind us reminding Him of His Word. In fact, He likes to know that we know what His Word says.
Psalm 119:77 "Let thy tender mercies come unto me, that I may live: for thy law [is] my delight."
As I am not able to come unto them. But the wicked will be confounded.
"That I may live": It is evident that this was uttered in view of some great calamity by which his life was threatened. He was dependent for life, for recovery from sickness, or for deliverance from danger, wholly on the compassion of God.
"For thy law is my delight" (see notes at Psalm 119:16; compare Psalms 119:24, 119:47). This is urged here as a reason for the divine interposition. The meaning is, that he was a friend of God. That he had pleasure in his service and in his commandments; and that he might, therefore, with propriety, appeal to God to interpose in his behalf. This is a proper ground of appeal to God in our prayers, not on the ground of merit or claim, but because we may reasonably suppose that God will be disposed to protect his friends. And to deliver them in the day of trouble.
Notice that he has added the word tender to the mercies of God. This type mercy would be the kind a loving Father would show to His young child. Well is that not what the believers are? Whatever this affliction is, it is so severe that he believes he might die. He is not ready to die, and asks that his life be spared. Again, he reminds God that God's law is not grievous to him.
Psalm 119:78 "Let the proud be ashamed; for they dealt perversely with me without a cause: [but] I will meditate in thy precepts."
Referring here to his enemies, who appear to have been in the higher ranks of life, or to have been those who prided themselves on their wealth, their station, or their influence (see notes at Psalm 119:51). The psalmist asks here that they might be confounded or put to shame. That is, that they might fail of accomplishing their purposes in regard to him (see notes on Psalm 25:2-3; and Job 6:20).
"For they dealt perversely with me": They were not honest; they deceived me; they took advantage of me; they were not true to their professions of friendship (compare the notes at Isa. 59:3; Job 8:3; 34:12).
"Without a cause": Hebrew, "by a lie." That is, they have been guilty of falsehood in their charges or accusations against me. I have given them no occasion for such treatment, and their conduct is based on an entire misrepresentation (see notes at John 15:25).
"But I will meditate in thy precepts" (see notes at Psalm 1:2). I will not be diverted from thee, from thy law, from thy service, by all that man can do to me. By all the false charges which the enemies of religion may bring against me. By all the contempt or persecution that I may suffer for my attachment to thee (see notes on Psalms 119:23; 119:69).
Perversely in this Scripture, means to make crooked. This means that they deceived him in their dealings with them. We remember who the proud are. They are too proud to humble themselves and receive the Lord. They are lost. This would be a common practice of someone who was lost. They would have no conscience, and they would do whatever it took to benefit them. He is saying, that even though they dealt with him in a crooked manner, he will not do the same to them, because he remembers the teachings of God's law. He is saying, I will do it your way, Lord.
Psalm 119:79 "Let those that fear thee turn unto me, and those that have known thy testimonies."
Let thy friends be my friends. Let them show me favor, and count me among their companions. If the great and the powerful turn away from me; if they persecute me, and do me wrong; if they cast out my name as evil, and are unwilling to associate with me, yet let thy friends, however poor and humble, regard me with kindness. And reckon me among their number, and I shall be satisfied.
"And those that have known thy testimonies": Thy law. Those who can see and appreciate the beauty of thy commandments. This is the ground of true friendship in religion, the common love of God, of his law, and of his service. This is a permanent ground of affection. All friendship founded on earthly distinctions; all derived from titled birth, from rank, from affluence, from civil, military, or naval renown, from beauty, strength, or nobleness of form, must be temporary. But that which is founded on attachment to God, to his law, and to the Savior, will abide forever.
"Those that fear thee" here, are possibly speaking of those who hold God in high esteem. The psalmist here, is saying for God to cause those who believe in God, to come and line up with him. Christians should forgive their Christian brothers and sisters and take them back in the fold, if they turn away from some sin they have committed.
Psalm 119:80 "Let my heart be sound in thy statutes; that I be not ashamed."
Or "perfect", and sincere. He desires that he might have a sincere regard to the ways and worship, ordinances and commands, of God. That he might have a cordial affection for them, and observe them. Not in show and appearance only, but heartily as to the Lord, and in reality and truth, like an Israelite indeed, in whom there is no guile.
"That I be not ashamed": Before men, conscious of guilt; or before God, at the throne of grace. Where a believer sometimes is ashamed to come, not having had that regard to the statutes of the Lord he should have had, and that he might not be ashamed before him at the last day. But have confidence, having the righteousness of Christ imputed to him, and the true grace of God implanted in him. Which engaged him to a regard to all his commandments.
We have said over and over, that we are what our heart is. The most important thing is to be right in our own heart. This is even more important than having others come and stand with you. To be sound of heart, would mean that the heart was not sick with sin. Only those who have a conscience, are ashamed when things are not right.
CAPH
"All thy commandments are faithful"
Verses 81-88: The psalmist sought deliverance from his sins, his foes, and his fears. Hope deferred made him faint; his eyes failed by looking out for this expected salvation. But when the eyes fail, yet faith must not. His affliction was great. He was become like a leathern bottle, which, if hung up in the smoke, is dried and shriveled up. We must ever be mindful of God's statutes. The days of the believer's mourning shall be ended; they are but for a moment, compared with eternal happiness. His enemies used craft as well as power for his ruin, in contempt of the law of God. The commandments of God are true and faithful guides in the path of peace and safety. We may best expect help from God when, like our Master, we do well and suffer for it. Wicked men may almost consume the believer upon earth, but he would sooner forsake all than forsake the word of the Lord. We should depend upon the grace of God for strength to do every good work. The surest token of God's good-will toward us, is his good work in us.
Psalm 119:81 "My soul fainteth for thy salvation: [but] I hope in thy word."
CAPH: The Eleventh Part.
Either for temporal salvation and deliverance from enemies; which, being promised, was expected by him from the Lord. But not coming so soon as looked for, his spirits began to sink and faint. Or for spiritual and eternal salvation, for a view of interest in it, for the joys and comforts of it, and for the full possession of is in heaven. And, particularly, for the promised Messiah, the author of it, often called the Salvation of God, because prepared and appointed by him to be the author of it. Of him there was a promise, which gave the Old Testament saints reason to expect him, and for him they waited. His coming they earnestly wished for, but being long deferred, were sometimes out of heart, and ready to faint, which was here David's case.
"But I hope in thy word": The word of promise concerning deliverance and salvation, especially by the Messiah, which supported him, and kept him from fainting. That being firm and sure, for ever settled in heaven, and has the oath of God annexed to it, for the confirmation of it. And God is faithful that has promised, and is also able to perform. So that his word lays a solid foundation for faith and hope.
His soul desired salvation to the point that he almost fainted trying to get it. He placed his hope in the Word of God. He knew that the Word of God promised salvation to whosoever would take it. He was depending on that promise, because he knew the Word of God was true.
Psalm 119:82 "Mine eyes fail for thy word, saying, When wilt thou comfort me?"
Either with looking for the Messiah, the essential Word, that was to be, and afterwards was made flesh, and dwelt among men. Or for the fulfilment of the word of promise, on which he was made to hope. But that being deferred; and he believing in hope against hope, and looking out continually till it was accomplished, his eyes grew weary, and failed him. And he was just ready to give up all expectation of it (see Psalm 77:8).
"Saying, when wilt thou comfort me?" The people of God are sometimes very disconsolate, and need comforting. Through the prevalence of sin, the power of Satan's temptations, the hidings of God's face, and a variety of afflictions. When they apply to God for comfort, who only can comfort them, and who has his set times to do it. But they are apt to think it long, and inquire, as David here, when it will be.
Have you ever read the Word of God until the words all seemed to run together? This is probably, what he is saying here. He is searching the Word of God finding a promise that can comfort him and give him hope.
Psalm 119:83 "For I am become like a bottle in the smoke; [yet] do I not forget thy statutes."
"Like a bottle in the smoke": Just as smoke will dry out, stiffen, and crack a wineskin thus making it useless, so the psalmist's affliction has debilitated him.
This bottle is probably not made of glass, but leather. If leather gets near a fire, it will dry it out and probably cause it to leak. A cracked bottle would be of very little use. He is saying, I am all dried up and of very little use to anyone, but I have not forgotten your Word.
Psalm 119:84 "How many [are] the days of thy servant? when wilt thou execute judgment on them that persecute me?"
If this is to be understood of the days of his life, they were very few, as the days of every man be. And if of his days of joy and comfort, peace and prosperity, they were fewer still. But if of days of adversity and affliction, which seems to be the sense, they were many indeed.
"When wilt thou execute judgment on them that persecute me?" Good men have their persecutors. There is a judgment that will be executed on them, if not here, yet hereafter. It is a righteous thing with God to do it. It is often deferred when the saints, through zeal for the glory of God, and the honor of his justice. As well as for their own deliverance and comfort, are at times somewhat impatient for it, and earnestly solicit it, as the psalmist here (see Rev. 6:9).
He is asking, how long is he going to live and be persecuted by his enemies. When will you take vengeance on them that persecute me? He reminds God that he is His servant. He knows that God has taught that He would take vengeance for his servants. They are not to do it themselves.
Psalm 119:85 "The proud have digged pits for me, which [are] not after thy law."
Laid snares and temptations in his way, to draw him into sin, and so into mischief. They sought indeed to take away his life, and formed schemes for it. The allusion is to the digging of pits for the taking of wild beasts; which shows the ill opinion they had of David, and their ill usage of him (see Psalm 7:15).
"Which are not after thy law": No, contrary to it; which forbids the digging of a pit, and leaving it uncovered, so that a neighbor's beast might fall into it (Exodus 21:33). And if those might not be dug to the injury of beasts, then much less to the injury of men, to the hurt of the servants of the Lord, or to the shedding of innocent blood, which the law forbids.
God knows that the proud are not followers of His law. He did not need the psalmist to remind him. He tells God that these evil, worldly people have dug a pit to throw him in. Whether these pits were for his body after he died, or just a pit to hold him prisoner in, is not explained.
Psalm 119:86 "All thy commandments [are] faithful: they persecute me wrongfully; help thou me."
Or, "faithfulness" they are made by a faithful God, who is holy, just, and true. They command faithfulness, sincerity, and uprightness; and require men to love their neighbors as themselves, and to do all they do faithfully, cordially, and affectionately. They are to be done in truth and faithfulness, in charity, out of a pure heart, and faith unfeigned. And therefore to dig pits for men must not be after, but contrary, to the law of God.
"They persecute me wrongfully": Without a cause, purely out of ill will and for religion's sake. Which, as it is an argument with the saints to bear persecution patiently, it is used as an argument with the Lord, to arise and appear on the behalf of his persecuted ones, as follows:
"Help thou me": Against my persecutors, and out of their hands. God is able to help his people; he has promised to do it. It may be expected from him; and he is a present help in time of trouble. This is a suitable petition in the mouths of God's people, and should be a prayer of faith.
God's enemies and the enemies of the psalmist are the same. The psalmist is explaining to God that he was not guilty of the things they accused him of. He also reminds the Lord that he would not have done the evil thing they accuse him of, because he lived by God's commandments. He says, I know your commandments are faithful and I would not sin against You.
Psalm 119:87 "They had almost consumed me upon earth; but I forsook not thy precepts."
Almost destroyed his good name, wasted his substance, took away his crown and kingdom, and even his life. It was within a little of it, his soul had almost dwelt in silence. They had almost cast him down to the ground, and left him there. But all this was only on earth; they could not reach any thing that belonged to him in heaven. Not his name, which was written there in the Lamb's book of life. Nor his riches and inheritance there, the never fading crown of glory laid up for him there. Or that eternal life, which is hid with Christ in God for him.
"But I forsook not thy precepts": Did not decline the service and worship of God, nor neglect his word and ordinances. Though thus persecuted, and all these things came upon him for the sake of religion (see Psalm 44:17).
Even though it seemed he would die at their hand, he would not turn away from the teachings of God to stop them.
Psalm 119:88 "Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth."
According to it, and with it. Let me have some discoveries of it, and of interest in it. And that will quicken me, revive and comfort me, under all the reproaches, ill usage, and persecutions of men. The love of God shed abroad in the heart comforts and supports under all sorts of afflictions. It quickens the graces of the Spirit, and brings them forth into lively exercise, as faith, hope, and love. And to a diligent and fervent discharge of every duty. It constrains to love the Lord, and live to him, to his glory, in obedience to his will.
"So shall I keep the testimony of thy mouth": The word of God, which comes out of his mouth, testifies of him, and of his mind and will. And which is to be received and observed, as being greater than the testimony of men (1 John 5:9).
We said in an earlier lesson, that the testimony of Thy mouth would be the spoken Word. To quicken is to make alive. When Jesus quickens man, it is the spirit that is quickened. You love me and are kind to me, so make me alive in my spirit, is what the psalmist is saying. He also says, if the Lord does this, he will speak the Word to the people. This has been a mournful cry to God, because of the affliction he suffered. It seems the worldly people around him had taken advantage of the fact that he was afflicted, and they cheated him on every hand. This cry is that God will take vengeance on the psalmist's enemy, who is also the enemy of God.
Psalm 119 (verses 73-88) Questions
1. What does the psalmist recognize God as, in verse 73?
2. What was he asking God to give him?
3. Why did he want this gift from God?
4. What was man formed of?
5. When did man become a living soul?
6. Who will be glad when they see him?
7. Who is it speaking of when it says, they that fear thee?
8. When God opens our understanding to His truths, what should we do with it?
9. Why had God revealed it to him?
10. I know that thy judgements are ________.
11. Why did Paul say that God had not removed the thorn in his flesh?
12. In verse 76, what is he asking the Lord to do?
13. What word did he add to the mercies, that showed the psalmist was God's child?
14. How severe does the psalmist believe his affliction is?
15. Perversely means what?
16. Why does the psalmist not do the same thing as these who cheated him?
17. Who does the psalmist want to line up with him?
18. What does being sound of heart mean?
19. Why was his heart about to faint?
20. What does it mean in verse 82 saying, Mine eyes fail for thy word?
21. What kind of bottle is verse 83 speaking of?
22. Who digged the pits for him?
23. What were they going to do with the pits?
24. Was the psalmist guilty of the things he was being persecuted for?
25. Quicken me after thy __________________.
26. What is the testimony of thy mouth?
LAMED
"Thy faithfulness is unto all generations"
Verses 89-96: The settling of God's word in heaven, is opposed to the changes and revolutions of the earth. And the engagements of God's covenant are established more firmly than the earth itself. All the creatures answer the ends of their creation: shall man, who alone is endued with reason, be the only unprofitable burden of the earth? We may make the Bible a pleasant companion at any time. But the word, without the grace of God, would not quicken us. See the best help for bad memories, namely, good affections; and though the exact words be lost, if the meaning remain, that is well. I am thine, not my own, not the world's; save me from sin, save me from ruin. The Lord will keep the man in peace, whose mind is stayed on him. It is poor perfection which one sees and end of. Such are all things in this world, which pass for perfections. The glory of man is but as the flower of the grass. The psalmist had seen the fullness of the word of God, and its sufficiency. The word of the Lord reaches to all cases, to all times. It will take us from all confidence in man, or in our own wisdom, strength, and righteousness. Thus shall we seek comfort and happiness from Christ alone.
Psalm 119:89 "For ever, O LORD, thy word is settled in heaven."
LAMED: The Twelfth Part.
"For ever ... settled in heaven": God's Word will not change and is always spiritually relevant.
Settled, in this particular Scripture, means station.
1 Peter 1:25 "But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you."
The Word of God will never change as this Scripture and the one above clearly state.
Matthew 24:35 "Heaven and earth shall pass away, but my words shall not pass away."
In the last lesson, we saw the affliction of the psalmist. In this lesson, we see the psalmist seeing the unchangeable nature of the Word of God. It was this same Word that created the world. God spoke ... it became.
Psalm 119:90 "Thy faithfulness [is] unto all generations: thou hast established the earth, and it abideth."
Or "to generation and generation". To his people in every age, fulfilling his word, supplying their wants, giving them new mercies every morning and every day. Never leaving and forsaking them, according to his promise. His faithfulness never fails, it endures for ever, and is exceeding great and large indeed (see Lam. 3:23).
"Thou hast established the earth, and it abideth": Laid the foundation of it so firm and sure, that it cannot be removed. And though one generation has passed after another, the earth abides where it was, and will do for ever. And as firm and stable, and never failing, is the faithfulness of God, which this is designed to illustrate. So some supply it, "as thou hast established the earth", etc. (see Psalm 24:2).
God's faithfulness is like His Word. It never fails. I have said this before, but it is absolutely amazing that God could make this ball we call earth, and fling it out into space. And then tell it to stay there, and it does exactly as He said. Abideth means, continues to remain. This same God is faithful to each person, one at a time, upon this earth.
Psalm 119:91 "They continue this day according to thine ordinances: for all [are] thy servants."
According to thy judgments (Hebrew); that is, thy commands. They "stand" (Hebrew), as thou hast appointed. They are what thou didst design them to be. The original purpose in their creation is carried out, and they thus furnish an illustration of the stability of thy government and the permanency of thy law.
"For all are thy servants": All worlds obey thy commands; all are under thy control. They show that they are thy servants by the conformity of their movements to the laws which thou hast impressed on them.
He is Creator, we are His creation. The Creator controls His creation. The whole universe and everything, and everyone in it is kept in order by the order established at creation. We are not only His servants, but we are His creation. He can do with His creation, whatever He wants to.
Psalm 119:92 "Unless thy law [had been] my delights, I should then have perished in mine affliction."
Not the law of works, the voice of words, which they that heard entreated they might hear no more. Which is terrible, and works wrath in the conscience. Is a cursing and damning law to the transgressors of it; and so not delightful, unless as considered in the hands of Christ, the fulfilling end of it. But the law of faith, the doctrine of faith, or of justification by the righteousness of Christ, received by faith, which yields peace, joy, and comfort, even in tribulation. Or the whole doctrine of the Gospel, the law of the Messiah. The isles waited for; the doctrine of peace, pardon, righteousness, and eternal life by Christ, which is exceeding delightful to sensible sinners.
"I should then have perished in mine affliction": Referring to some particular time of affliction he was pressed with, either through the persecution of Saul, or the conspiracy of Absalom which was very great and heavy upon him. So that he almost despaired of deliverance from it; and must have perished, not eternally, but as to his comforts. His heart would have fainted in him, and he would have sunk under the weight of the affliction, had it not been for the relief he had from the word of God, and the doctrines and promises of it. He was like one in a storm, tossed with tempests, one wave after another beat upon him, and rolled over him. When he thought himself just perishing; and must have given all over for lost, had it not been for the delight and pleasure he found in reading and meditating on the sacred writings.
Many people do not understand that the moment of our death is set by the Lord. We die, when He says it is time. We live, until He says it is enough. The psalmist had read and studied the Word of God so much, that he knew he was in the hands of God. He says, if I had not studied the Word of God, I would have just given up and died.
Psalm 119:93 "I will never forget thy precepts: for with them thou hast quickened me."
Thy laws; thy truth. I will bear them in mind forever. To all eternity they shall be the object of my meditation.
"For with them thou hast quickened me": By them thou hast given me life, spiritual life (compare notes at James 1:18). This is stated as a reason why he would never suffer the truth of God to pass out of his mind. By that truth he had been made really to live. He had been brought from spiritual death to spiritual life. He saw before him now, as the result of that, an endless career of blessedness. How could he ever forget what had worked such a change in his character and condition. Which had inspired such hopes; and which had opened before him such an immortal career of glory!
How many of us have been sick unto death (seemingly), and then God came along, and put that extra spark of life in us and we lived? That extra spark is His Spirit. At the moment, it is fresh in his memory, but he is promising himself and God that he will never forget.
Psalm 119:94 "I [am] thine, save me; for I have sought thy precepts."
From all troubles and afflictions; from all enemies, temporal and spiritual. From Satan, and his principalities and powers, from sin, and all the wretched consequences of it. From hell wrath, and damnations. Salvation from all which is by Christ. And this is a prayer of faith with respect to him, founded upon his interest and property in him. Whose he was by choice, by covenant, by gift, by purchase, and by grace. And this is a plea for salvation; thou hast an interest in me, I am one of thine, therefore let me not be lost or perish.
"For I have sought thy precepts": To understand them better, and observe them more constantly. And which sense of interest and relation, and of salvation, will influence unto.
Precepts in this particular instance, means appointed mandate, or commandments. The Psalmist here is giving back to God, that which already belongs to Him. He is committing himself to God. This is total commitment to God. He has studied the commandments of God and has totally given himself to that teaching. We cannot save our self. He speaks correctly, when he asks God to save him.
Psalm 119:95 "The wicked have waited for me to destroy me: [but] I will consider thy testimonies."
That is, they have lain in wait; or, they have laid a plan. They are watching the opportunity to do it.
"But I will consider thy testimonies": I will think of them; I will adhere to them. I will find my support in them. I will not be driven from my adhesion to them by an apprehension of what man can do to me.
The wicked may wait to destroy, but they cannot get near those who are covered in the blood of the Lamb. He is placing all his trust in the Word of God, which he has hidden away in his heart.
Proverbs 16:7 "When a man's ways please the LORD, he maketh even his enemies to be at peace with him."
Psalm 119:96 "I have seen an end of all perfection: [but] thy commandment [is] exceeding broad."
There is nothing so perfect in earth, but it has an end, only God's word lasts forever. I have observed that all human things, how complete whatsoever they may seem, such as wisdom and power, glory and riches. And the greatest and most perfect accomplishments and enjoyments in this world, are exceeding frail, and soon come to an end.
"But thy commandment": Thy word, (one part being put for the whole,) is exceeding broad. Or large, both for extent and for continuance. It is useful to all persons, in all times and conditions, and for all purposes, to inform, direct, quicken, comfort, sanctify, and save me. It is of everlasting truth and efficacy; it will never deceive those who trust to it, as all worldly things will, but will make men happy both here and for ever.
"Is exceeding broad": Or large, both for extent and for continuance. It is useful to all persons, in all times and conditions, and for all purposes, to inform, direct, quicken, comfort, sanctify, and save me. It is of everlasting truth and efficacy. It will never deceive those who trust to it, as all worldly things will, but will make men happy both here and for ever.
The psalmist is aware that even though he loves God, and studies God's Word, he is not perfect. Only One who ever lived upon this earth was perfect, and that was Jesus Christ. The Word of God is so broad that it speaks of perfection. It also shows the way to perfection. In this imperfect world with imperfect people, we are not perfect. He is suddenly aware that he is not perfect, just forgiven.
MEM
"How I love thy law"
Verses 97-104: What we love, we love to think of. All true wisdom is from God. A good man carries his Bible with him, if not in his hands, yet in his head and in his heart. By meditation on God's testimonies we understand more than our teachers, when we understand our own hearts. The written word is a surer guide to heaven, than all the fathers, the teachers, and ancients of the church. We cannot, with any comfort or boldness, attend God in holy duties, while under guilt, or in any by-way. It was Divine grace in his heart, that enabled the psalmist to receive these instructions. The soul has its tastes as well as the body. Our relish for the word of God will be greatest, when that for the world and the flesh is least. The way of sin is a wrong way; and the more understanding we get by the precepts of God, the more rooted will be our hatred of sin; and the readier we are in the Scriptures, the better furnished we are with answers to temptation.
Psalm 119:97 "O how love I thy law! it [is] my meditation all the day."
MEM: The Thirteenth Part.
This commences a new division of the Psalm, indicated by the Hebrew letter Mem (מ m, "m"). The expression here, "O how love I thy law," implies intense love, as if a man were astonished at the fervor of his own emotion. His love was so ardent that it was amazing and wonderful to himself. Perhaps wonderful that he, a sinner, should love the law of God at all. Wonderful that he should ever have been brought so to love a law which condemned himself. Any man who reflects on what his feelings are by nature in regard to religion, will be filled with wonder that he loves it at all. All who are truly religious ought to be so filled with love to it, that it will be difficult for them to find words to express the intensity of their affection.
"It is my meditation all the day" (see notes at Psalm 1:2).
To study the law of God is a very good thing. In our study on Leviticus, we could see types and shadows of Jesus, the Lamb of God. We see from the following Scripture, that there was a definite need for the law.
Galatians 3:24 "Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith."
No one could perfectly live up to the law. It just made all of mankind very aware that they needed a Savior. He is saying, that he thinks on the law of God all the day long. When a person meditates upon something, it is their choice. That is what is meant by my meditation.
Verses 98-101: God's written Word ("Thy law"), was His wisdom for the Israelites (Deut. 4:5-6). Its purpose was to shape Israel into a just and righteous society that would reflect His goodness to the surrounding nations who lacked such a source of wisdom. God's Word gives, not just the psalmist but all believers, wisdom that exceeds that of their enemies and teachers.
Verses 98-100: The wisdom of God always far surpasses the wisdom of man.
Psalm 119:98 "Thou through thy commandments hast made me wiser than mine enemies: for they [are] ever with me."
By the teaching and power of thy law.
"Hast made me wiser than mine enemies": I have a better understanding of thee, of thy law, of the duties of this life, and in regard to the life to come, than my enemies have. Not because I am naturally better, or because I have higher endowments by nature, but because thou hast made me wiser than they are. The rendering of this first clause of the verse now most approved by interpreters is, "Thy commandments make me wiser than my enemies" Though this requires a singular verb to be construed with a plural noun (Professor Alexander). So DeWette renders it.
"For they are ever with me": Margin, as in Hebrew, "it is ever with me." The reference is to the law or commandments of God. The meaning is, that that law was never out of his mind. That he was constantly thinking about it; and that it unfolded such wisdom to him as to make him superior to all his foes. To give him a better understanding of life, its design, its duties, and its obligations, than his enemies had. The best instructor in true wisdom is the revealed word of God, the Bible.
The people who do not study the Word of God, have no perfect example of how to live before them. The Word of God is very helpful in our day to day affairs of life. We are told who to marry, and who we should not marry. Husbands are told how to be a good husband. Wives are taught how to be a good wife; children are told how to treat their parents. We are even told how to conduct day to day transactions in business. In fact, a government could run its affairs with no problem at all with the laws God set up in Leviticus. It would make a person very wise, if he studied the Word of God every day. If a problem arose that he did not know how to handle, he would just grab the Bible and look up the answer in God's Word. How much wiser could you be than to have the knowledge of God at your fingertips?
Psalm 119:99 "I have more understanding than all my teachers: for thy testimonies [are] my meditation."
"Understanding" is used to speak of knowledge that brings about good results. It is often translated as "success" and frequently refers to the benefits of knowing and obeying the written Word of God (Deut. 29:9; Joshua 1:7-8; 1 Kings 2:1-3).
Unless the teacher spent as much time in the Word as he has spent, this would be true. Absolute Truth is in the Word of God. The teachers' opinions are not always correct. Sometimes the teacher is basing what they believe on some other textbook, which is not necessarily so. The type of understanding that the psalmist is speaking of here is a gift from God through the Holy Spirit, who is the true Teacher.
Psalm 119:100 "I understand more than the ancients, because I keep thy precepts."
Than those that had lived in ages before him. Having clearer light given him, and larger discoveries made unto him, concerning the Messiah, his person and offices particularly, as it was usual for the Lord to do. Or than aged men in his own time. For though wisdom, knowledge, and understanding, may be reasonably supposed to be with ancient men. Who have had a long experience of things, and have had time and opportunity of making their observations, and of laying up a stock of knowledge. And this may be expected from them, and they may be applied to for it. Yet this is not always the case. A younger man, as David was, may be endued with more knowledge and understanding than such; so Elihu (see Job 8:8, Job 32:6). Or, "I have got understanding by the ancients"; so Kimchi; though the other sense seems preferable.
"Because I keep thy precepts": Keep close to the word. Attend to the reading of it, and meditation on it. Keep it in mind and memory, and observe to do the commands of it; and by that means obtained a good understanding, even a better one than the ancients. Especially than they that were without it, or did not carefully attend unto it (see Psalm 111:10).
He has the benefit of learning from the mistakes that the ancients made. Learning the teachings of God, and then keeping His commandments would put him in a place of more knowledge. As I said, this type of knowledge would have been taught him by the Holy Spirit of God. The lesson opened unto him would be the Word of God. God will not just open your brain and pour in this knowledge. He will give you the ability to understand it more and more as you study. The Holy Spirit brings it to remembrance. That means you had to read and study it first, then He makes you remember. It takes some effort on your part. Hide God's teachings deep within your heart. They will be there, when you need them.
Psalm 119:101 "I have refrained my feet from every evil way, that I might keep thy word."
I have walked in the path which thy law marks out. I have avoided the way of wickedness, and have not yielded to the seductions of a sinful life.
"That I might keep thy word": I have avoided all those allurements which would turn me from obedience, and which would prevent a right observance of thy commands. This indicates a purpose and a desire to keep the law of God, and shows the method which he adopted in order to do this. That method was to guard against everything which would turn him from obedience. It was, to make obedience to the law of God the great aim of the life.
He is speaking of the Bible teaching him the importance of living holy before the Lord. He says, I have disciplined my walk to match up with the Word of God. Many today do not believe it is necessary to walk holy before the Lord. The Bible teaches that you must walk the salvation that you have received. When you repent, it means that you have turned away from your life in the flesh and are walking in the spirit.
Psalm 119:102 "I have not departed from thy judgments: for thou hast taught me."
From the precepts of the word, from the ways and worship and ordinances of God. He had not wickedly and on purpose departed from them. Whenever he did, it was through inadvertency, the weakness of the flesh, and strength of temptation. Nor from the doctrines of the word, which he held fast, knowing of whom he had learned them. As follows:
"For thou hast taught me": The nature, excellency, and use of these judgments. He had taught him, by his Spirit, experimentally to understand the doctrines of the word. And practically to observe the precepts of it. And this preserved him from an apostasy from either of them.
I really believe that this is the secret. To walk in the will of God for your life, you must know what that will is. The psalmist has not departed from God's judgements, because he knows what God's judgements are. He has diligently studied the Word of God, and is using what he learned to guide his life. Most people who do not believe it is important to walk the holy life, spend very little, if any time, truly studying God's Word. They are not familiar with what the Bible says. They have taken someone else's word for what the Bible teaches.
Psalm 119:103 "How sweet are thy words unto my taste! [yea, sweeter] than honey to my mouth!"
Who had a spiritual one. And could discern perverse things, and could taste how good and gracious the Lord is. And so his words were sweet unto him. The doctrines of grace, the truths of the Gospel, were delightful and pleasant to him. Like unadulterated milk, desirable by him: and like good wine, that goes down sweetly. Like good food, that is exceeding palatable; or like honey, and even sweeter than that, as follows. And that words "may be tasted and eaten", is not only agreeable to Scripture language (Jer.15:16). But to classical writers;
"Yea, sweeter than honey to my mouth": Not only had they the nourishing nature and the refreshing virtue of honey, but the sweetness of it; yea, exceeded it in sweetness (see Psalm 19:10).
Have you ever had the sensation that the psalmist is speaking of here? He has read it so much, that it is sweetness to his inner most being. This reminds me of the book that John was told to eat, that was sweet in his mouth as honey. The sweetness of the Word, to me, is that as I study it, it seems to be so personal to me. It is so ageless, that it is current today. Look with me at what Jesus said about this.
Matthew 4:4 "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
We are to partake of the Word of God (Bible), as often as you would physical bread. The Word feeds the soul of man.
Psalm 119:104 "Through thy precepts I get understanding: therefore I hate every false way."
A true understanding. A correct view of things. A knowledge of thee, of myself, of the human character, of the destiny of man, and of the way of salvation. The best, and the only essential knowledge for man. This knowledge the psalmist obtained from the "precepts" of God. That is, all that God had communicated by revelation. This passage expresses in few words what had been said more at length in Psalm 119:98-100.
This is speaking of those who love the Truth, and despise the lie. The false way is the wide way that leads to destruction. Not only is the psalmist thankful that he learned the way of God and would not be led into this false way again, but he hates this way that others might be deceived into falling in. This false way is the path that leads to the father of all lies, Satan. Again, I must stress, the thing that kept the psalmist here, from getting in that false way was his understanding of the Word of God. The Word of God contains life. The false way leads to death.
Psalm 119 (verses 89-104) Questions
1. In verse 89, we read that God's Word is settled where?
2. What does settled mean in this particular Scripture?
3. In Matthew 24:35, we read that __________ and ________ shall pass away.
4. What does abideth mean?
5. What is amazing to the author about the earth?
6. What keeps all of God's creation in order?
7. What did the psalmist say, caused him to live in verse 92?
8. Who sets the moment of our death?
9. What quickened the psalmist in verse 93?
10. What is the extra spark of life that God gives us?
11. What does precepts, in verse 94, mean?
12. Who is the only One who ever lived perfect upon the earth?
13. The psalmist is not perfect, just ____________.
14. Where is the law of God given in the Bible?
15. Why should Christians study the law?
16. In verse 98, what had made him wiser than his enemies?
17. What are some very important things about how to live, that the law in Leviticus tells us?
18. What would make a person very wise?
19. What could possibly make him wiser than his teacher?
20. What advantage did he have over the ancients?
21. The Holy Spirit causes us to remember what?
22. What had the psalmist refrained his feet from?
23. What does repent really mean?
24. How can you walk in His will?
25. Why do people not understand that you must lead a holy life?
26. His Word is sweeter in his mouth than what?
27. Through Thy precepts, I get __________________.
Psalm 119 (verses 105-120)
NUN
"Thy word is a lamp ... and a light"
Verses 105-112: The word of God directs us in our work and way, and a dark place indeed the world would be without it. The commandment is a lamp kept burning with the oil of the Spirit, as a light to direct us in the choice of our way, and the steps we take in that way. The keeping of God's commands here meant, was that of a sinner under a dispensation of mercy, of a believer having part in the covenant of grace. The psalmist is often afflicted; but with longing desires to become more holy, offers up daily prayers for quickening grace. We cannot offer anything to God, that he will accept but what he is pleased to teach us to do. To have our soul or life continually in our hands, implies constant danger of life; yet he did not forget God's promises nor his precepts. Numberless are the snares laid by the wicked; and happy is that servant of God, whom they have not caused to err from his Master's precepts. Heavenly treasures are a heritage for ever; all the saints accept them as such, therefore they can be content with little of this world. We must look for comfort only in the way of duty, and that duty must be done. A good man, by the grace of God, brings his heart to his work, then it is done well.
Psalm 119:105 "Thy word [is] a lamp unto my feet, and a light unto my path."
NUN: The Fourteenth Part.
"Lamp ... light": God's Word provides illumination to walk without stumbling.
We are living in a very darkened world. The path of life would be obscured from our view, were it not for the Light of Jesus which lights our way.
John 8:12 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
The Word (spoken of in John chapter 1), and the Light are the same. The One we know as Jesus Christ the righteous is both. The Light that directs my every step is not only that flaming torch of a light mentioned in the first of verse 105 above, but the Bible (God's Word), guides me by enlightening my understanding. If I continue to study His Word, then I will see the path that I am to walk brighter and brighter. It is very important not to go anywhere, unless the light guides you there. Stay in the presence of Light, until you are like Moses' head: full of His Light. Look with me at one more Scripture on this.
Ephesians 5:8 "For ye were sometimes darkness, but now [are ye] light in the Lord: walk as children of light:"
You see, we not only walk in His Light, but His Light is in us and shines forth from us.
Psalm 119:106 "I have sworn, and I will perform [it], that I will keep thy righteous judgments."
Or, "I have performed it". The psalmist had not only taken up a resolution in his mind, but he had openly declared with his mouth, and professed in a solemn manner, that he would serve the Lord. He had sworn allegiance to him as his King, and, through divine grace, had hitherto kept it. And hoped he ever should, and determined through grace he ever would (see Psalm 119:48).
"That I will keep thy righteous judgments": The precepts of the word, the ordinances of the Lord, the doctrines of grace. All which are righteous, and to be kept, observed, and held to. Though they cannot be perfectly kept unless in Christ the surety.
When the day star shines in our lives, it causes us to understand so fully that we will be committed, such as the psalmist is here, to keep the judgements of the Lord.
2 Peter 1:19 "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:"
When this day star, (Jesus, the Light), shines forth within you, it does away with all darkness. It completely changes you from within.
Psalm 119:107 "I am afflicted very much: quicken me, O LORD, according unto thy word."
In a temporal sense, in his body, in his family, and by his enemies. In a spiritual sense, with the corruptions of his heart, with the temptations of Satan, and with the hidings of God's face. And what with one thing or another, he was pressed above measure. And his spirits sunk under the weight of the affliction, so that he was as a dead man. And therefore prays:
"Quicken me": Make me live; give me life and vigor, that I may bear up under my trials (see notes at Psalm 119:25).
This is not the psalmist being pushy with God, he is just claiming the promises that God has made in His Word. He says, your Word says that you will quicken me, I believe your Word, so it is done. Remember that the quickening is of the spirit, and not the flesh.
Psalm 119:108 "Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments."
Or, the meaning of the word here rendered "free-will," (see notes at Psalm 110:3). It conveys the idea that there is no constraint or compulsion. That the offering is a prompting of the heart. The offering might be that of flour, or grain, or fruits, or property of any kind, as devoted to God. Or it might be, as here, an offering of the lips, expressed in prayer and praise. Either of them might be acceptable to God. Their being accepted in either case would depend on the good pleasure of God, and hence, the psalmist prays that his offering might be thus acceptable (compare Heb. 13:15).
"And teach me thy judgments": Thy commands; thy laws (see notes at Psalm 119:12).
This is speaking of the sacrifice of praise. Some sacrifice is of obligation, but the sacrifice of praise is a freewill offering. This is not an obligation. The psalmist desires to praise, and so it is spoken of as a sacrifice of praise.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
Psalm 119:109 "My soul [is] continually in my hand: yet do I not forget thy law."
In the utmost jeopardy, always exposed to danger, ever delivered unto death. Killed all the day long, or liable to be so. This is the sense of the phrase (see Judges 12:3). For what is in a man's hands may easily fall, or be taken out of them. So the Targum, "my soul is in danger upon the back of my hands continually.''
"Yet do I not forget thy law": It was written on his heart, and fixed in his mind. He had a true affection for it, and a hearty desire to keep it. And no danger could divert him from his duty. As Daniel, though he carried his life in his hand, yet continued to pray to his God as usual. Nor could anything move the Apostle Paul from the doctrine of the Gospel, and preaching it.
The soul of man is his will. The flesh of man is always trying to take control of the soul of man. The spirit of man is in mortal battle against the flesh, and it too is trying to control the soul or will. It is in the psalmist hands what controls the soul. The psalmist decides what he will follow. Will his flesh rule him, or will his spirit rule him? This is also a decision that each of us must make, as well. The condition of our soul is in our hands. The psalmist has no trouble deciding, because he remembers God's law.
Psalm 119:110 "The wicked have laid a snare for me: yet I erred not from thy precepts."
To draw him into sin, and so into mischief. And even to take away his life, as they are said to dig pits for him (Psalm 119:85).
"Yet I erred not from thy precepts": Not willfully and wickedly, though through inadvertence and infirmity, as he often did, and every good man does. And indeed, his errors are so many, that they cannot be understood and numbered. The sense is, he kept on in the way of his duty and did not desist from that. Or wickedly depart from his God, and his worship, to escape the snares of bad men.
The wicked are continuously trying to get us to follow the call of our flesh. They try to find out what your weakness is, and lay a trap for you. The man that has thoroughly studied and accepted God's ways, will not be fooled into falling into this trap.
Psalm 119:111 "Thy testimonies have I taken as a heritage for ever: for they [are] the rejoicing of my heart."
The Scriptures, which testify of Christ and of his grace, and of the mind and will of God, are a portion of themselves. And a goodly heritage they are, better than thousands of gold and silver. Preferable to all worldly inheritances; as they have been to many, who have forsaken all for Christ and his Gospel. These, like an inheritance, have been transmitted from father to son, from one age of the church to another, in successive generations. Nor shall they depart from her, nor from her seed and her seed's seed, from henceforth and for ever. They are an inheritance which will continue for ever (Deut. 33:4). These David chose and took, as for his counsellors, so for his portion and inheritance. And a wise and good choice he made. He chose the good part that should never be taken away; his reason for it follows:
"For they are the rejoicing of my heart": The doctrines in them, the promises of them, when read or heard explained, gave him a sensible pleasure. Revived his heart, and cheered his spirits. Supported him under all his troubles, and caused him to go on his way rejoicing (see Jer. 15:16).
"Rejoicing": Compare verse 162.
The teachings of God are possibly the greatest heritage we could have. Parents that truly love their children and teach them the ways of God have left their children a wonderful heritage. They may not have great material blessings to leave their children, but they have given them the greatest gift a person can have, the knowledge of how to acquire Eternal life. Testimonies, in the verse above, is speaking of the covenant of God with man. This covenant promises us eternal life.
Psalm 119:112 "I have inclined mine heart to perform thy statutes always, [even unto] the end."
He had prayed to God to incline his heart to them (Psalm 119:36). And by the grace of God his heart was inclined to obedience to them. And nothing but that can incline the heart, which is naturally averse unto them. The carnal mind is not subject to the law of God, nor can it be, until it is made so by the grace of God (Rom. 8:7). And by this the psalmist had prevailed upon his heart to keep the statutes of the Lord, and do them, and that continually. For a good man is desirous of being steadfast and immovable, always abounding in the work of the Lord.
"Even unto the end": The end of life, as long as he lived. The Septuagint and Vulgate Latin version render it, "for a recompense"; and the Arabic version, "for an eternal recompense"; but the Ethiopic version the reverse, "not for a recompense", or benefit. Which latter is the truth, though neither of them for a right reason. For the statutes are to be kept, not for the sake of a recompense of reward, but from love of God. And; in duty to him, without any mercenary views. Though the word does sometimes signify "a reward". And may be rendered here, "for ever there is a reward"; as there is "in", though not "for", keeping the commands (see Psalm 19:11).
He has made a lifetime commitment to God. He has caused his heart to listen to the teachings of the Word. We see a man whose heart is stayed upon God. We are what our heart is.
SAMECH
"I hate vain thoughts"
Verses 113-120: Here is a dread of the risings of sin, and the first beginnings of it. The more we love the law of God, the more watchful we shall be, lest vain thoughts draw us from what we love. Would we make progress in keeping God's commands, we must be separate from evil-doers. The believer could not live without the grace of God; but, supported by his hand, his spiritual life shall be maintained. Our holy security is grounded on Divine supports. All departure from God's statutes is error, and will prove fatal. Their cunning is falsehood. There is a day coming which will put the wicked into everlasting fire, the fit place for the dross. See what comes of sin. Surely we who fall so low in devout affections, should fear, lest a promise being left us of entering into heavenly rest, any of us should be found to come short of it (Heb. 4:1).
Psalm 119:113 "I hate [vain] thoughts: but thy law do I love."
SAMECH: The Fifteenth Part.
Or thoughts: evil thoughts are undoubtedly meant, no other can be the object of hatred to a good man. They are such as are contrary to the law of God, and forbidden by it, mentioned in the next clause as the object of love, in opposition to these. And which are abominable to God, and defiling to men; and should be forsaken and need pardon. And, if not pardoned, will be brought into judgment, and there exposed, and men punished for them. There are multitudes of these that rise up in the minds of men, not only bad men, but good men. Even sometimes atheistically blasphemous thoughts, as well as proud, haughty, revengeful, lustful, impure, and worldly ones. Which, when observed by a good man, give him great concern and uneasiness, and raise a holy indignation in him against them. The word is used for the "opinions" of men. The ambiguous, doubtful, wavering, and inconstant sentiments of the mind (1 Kings 18:21). And is used of branches, or the tops of trees, waved with the wind to and fro. And may be applied to all heterodox opinions, human doctrines, and damnable heresies. Such as are inconsistent with the perfections of God. Derogate from his grace, and from the person and offices of Christ. And are contrary to the word, and which are therefore rejected and abhorred by good men. The Targum is, "I hate those who think vain thoughts;'' and so Jarchi and Aben Ezra interpret it of persons, thinkers, or devisers of evil things. And to this sense are the Septuagint, Vulgate Latin, and all the Oriental versions; and which is approved of by Gussetius. Even free thinkers, such as devise things out of their own brains, and regard not the law, doctrine, or word of God.
"But thy law do I love": Which forbids and condemns such vain and wicked thoughts, and requires pure and Holy Ones. Or, "thy doctrine"; which comes from God, is concerning him, and reveals his mind and will, his grace and love to men. The doctrine of Christ, concerning his person, office, and work. The doctrine of the Scriptures, which contain the whole Gospel of Christ, as well as the law of God. The doctrine according to godliness, and which is good, sound, and wholesome, and to be received in the love of it.
This is saying, that he rejects vain thoughts. Vain thoughts are thoughts of one's self. I suppose everyone occasionally have a thought they must reject. Satan tempted Jesus with vain things, and Jesus rebuked him with the Word of God.
Psalm 119:114 "Thou [art] my hiding place and my shield: I hope in thy word."
From temporal calamities. The perfections of God are chambers of retreat and safety to his people. Where they may hide themselves and be safe, till such calamities are over (Isa. 26:20). And from spiritual evils; from avenging justice, from divine wrath, from the rage of Satan, and the fury of men (Isa. 32:2). And from eternal death, and being hurt by it. The spiritual and eternal life of saints being hid with Christ in God (Col. 3:3; see Psalm 32:7).
"And my shield": To protect from all dangers, and preserve from every enemy. Such are the love and grace, the power and strength and the truth and faithfulness of God. Which are the saints' shield and buckler (Psalm 5:12). Such also the person, blood, righteousness, and salvation of Christ, who is a sun and shield. The shield of faith, or which faith holds up and defends the soul against the attacks of a powerful enemy (Psalm 84:11).
"I hope in thy Word": In Christ the Word, for acceptance and justification, for peace, pardon, and eternal salvation. All which are in him: in the word of promise, for all supplies of grace, strength, light, life, and comfort here, and for glory hereafter, contained therein (see Psalm 119:74).
The only hiding place that any of the believers have, is in the Lord. We could run and hide and the Lord would protect us, but it is time to stand and fight and God will be our shield. This shield covers our heart, where we are the most vulnerable. For the believer in Christ, He builds a hedge around us and over us of the precious shed blood of the Lamb. The blood of Jesus the Lamb, is what defeated Satan on the cross. He is afraid of the blood of Jesus. We must stand and fight for the Truth of God. He will protect us with His blood.
Psalm 119:115 "Depart from me, ye evildoers: for I will keep the commandments of my God."
The same with the evil thinkers (Psalm 119:113). According to Aben Ezra, they that think evil commonly do it; as they devise it, they commit it. This describes such persons whose course of life is, and who make it their constant business to do, iniquity. Such the psalmist desires to depart his presence, to keep at a distance from him, as being very disagreeable to him. And who would be a great hindrance to him in keeping the commandments of God, as follows. These same words will be spoken by David's son and antitype, at the great day of account (Matt. 7:23).
"For I will keep the commandments of my God": Of God who has a fight to command, and not of men, especially when opposed to the commands of God. Of God, who is the covenant God and Father of his people. And whose covenant, grace, and favor, in choosing, redeeming, regenerating, and adopting them, lay them under greater obligations still to keep his commandments. And whose commandments are not grievous. And though they cannot be perfectly kept by good men, yet they are desirous of keeping them as well as they can, and determine in the strength of divine grace so to do. And which they do out of love to God, and with a view to his glory, without any selfish or mercenary ends. The Syriac version renders it, "that I may keep", etc. To which end he desires to be rid of the company of wicked men; who are both a nuisance to good men, and a hindrance in religious duties.
Do not fellowship with those of unbelief. Witness to them and go home. Do not fellowship with them. When you fellowship with them, it is as if you are approving of their life style. Fellowship with believers, so you can build each other up in the most holy faith. He is determined to keep the Word of God. We, too, must determine in our heart to live for Jesus. We must refuse to be part of the evil that goes on around us.
Psalm 119:116 "Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope."
In thy ways, that my footsteps slip not. In thine arms, and with the right hand of thy righteousness. From fainting and sinking under difficulties and discouragements, in trying circumstances. And from slipping and sliding out of the way of God. And from a total and final falling away, according to thy word of promise, that, as are the days of thy people, their strength shall be. And that thou wilt never leave them nor forsake them. The Targum is, "uphold me in thy word;'' or by thy word, either essential or written. That I may live; meaning not relating to a physical body, though none so live but whom the Lord upholds in life. But, spiritually, live by faith on Christ the Savior. Live comfortably on the word of promise, and live honorably, agreeably to the word of God, in all holy conversation and godliness.
"And let me not be ashamed of my hope": As men are, when they are disappointed or having and enjoying what they have been hoping and waiting for. But the grace of hope makes not ashamed, nor shall those who have it ever have any reason to be ashamed of it. Since it is a good hope through grace and is an anchor of the soul, sure and steadfast. Is upon a good foundation, Christ, and by which men are saved. And so may rejoice, in full hope of the glory of God they shall certainly enjoy.
I believe the psalmist is more concerned about what the world will think about him placing his hope in the word of God, than he is concerned about living. He does not want the worldly people around him to have any comeback at him, because of what he believes.
Psalm 119:117 "Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually."
Keep me from falling in the trials and temptations of life. The Hebrew word means to prop, uphold, and support. The Septuagint is, "Aid me."
"And I shall be safe": And I shall be saved; or, that I may be saved. It is an acknowledgment of entire dependence on God for salvation, temporal and eternal.
"And I will have respect": I will look to thy statutes; I will have them always in my eye (compare notes at Psalm 119:6).
He knows the promises of the Word so well, that he knows if God upholds him, he definitely will be safe. I don't believe this is saying that he would lose respect for God, if God doesn't keep him safe. I believe he is saying, if God does not save him, he will die, and from the grave, he cannot uphold the Lord. If he does live, he will spend all of his time uplifting God.
Verses 118-119: "Has trodden ... puttest away": God righteously judges the wicked by His Word.
Psalm 119:118 "Thou hast trodden down all them that err from thy statutes: for their deceit [is] falsehood."
That wander from the way of the Lord's commandments; that deviate from his precepts, go astray constantly and willfully. A people that err in their hearts, and with all their hearts. These the Lord treads down, as mire in the streets, as grapes in a winepress. Which shows his abhorrence of them, his indignation at them, and how easily they are subdued under him.
"For their deceit is falsehood": Or, "their hypocrisy is a lie": the appearance they make is a false one. They appear outwardly righteous, but are inwardly wicked. They have a form of godliness, but deny the power of it. Or all their deceitful doctrines are lies in hypocrisy, though dressed up with all the art and cunning they are masters of. Or all their subtle schemes to corrupt and subvert the true doctrines of the word are in vain and to no purpose.
There are those who pretend to be of God, and are not. These are the ones spoken of here who are deceitful. Usually, someone who professes to be a believer and is not, does not keep the laws of God. Even ministers, who do not have the right relationship with God, will sometime deceive their people into believing they are doing right, when in fact, they are sneaking around committing sins against God. Falsehood and deceit are near kinsman. Both are products of Satan. This Scripture is about those who pretend to be of God, and are really of their father, the devil.
Psalm 119:119 "Thou puttest away all the wicked of the earth [like] dross: therefore I love thy testimonies."
Which is of no worth and value, useless and unprofitable. Which is cast into the fire, and separated from the choice metal. This expresses the character and state of wicked men; who are of no account with God, are of no profit and advantage to him; nor to men, but harmful and pernicious. They are cast into the fire of God's judgments here, and into everlasting burnings hereafter. And will be separated from the righteous, and have no part and lot with them. These seem to be hypocrites also, who have made a show of being gold and silver, when they were nothing but dross. And being reprobate silver, were rejected of God as such.
"Therefore I love thy testimonies": Which discover such persons when brought to be tried by them. And which require purity of heart and life, and caution against evil ways and evil men, and are a means of preserving from them.
When silver or gold is heated to a very hot temperature, the dross comes to the top, and you can skim this trash off of the metal and leave the metal pure. This then, is speaking of God separating the evil people from His followers. The dross (trash), sinners, are just thrown away. They must be separated from the pure in heart. This is spoken of in heaven when Jesus separates the sheep from the goats. The Bible teaches that the wheat (believers), live in the earth with the tares, until that day when God separates them and burns the tares. The wheat is carried into the great barn called heaven. He is saying, that he has read in God's Word where this will happen, and he knows he will not always have to be tormented by them. This is a promise he is looking forward to having fulfilled.
Psalm 119:120 "My flesh trembleth for fear of thee; and I am afraid of thy judgments."
Not for fear of the wrath of God coming down upon himself, nor for fear of eternal damnation. But for fear of what was coming upon the wicked, for their sins and transgressions. The word used signifies such a dread and horror, which seizes a man to such a degree, that it makes the hair of his flesh to stand up. As Jarchi and Kimchi observe (see Psalm 119:53, Job 4:14).
"And I am afraid of thy judgments; not of their coming down upon him, but upon the wicked. The thought of which is more awful to good men than to the wicked themselves. And especially when under any darkness, doubts, and fears. Lest, being conscious to themselves of their own weakness, they should be left to join with the wicked in their sins, and so be partakers of their plagues.
Fear or reverence, of the Lord is the beginning of wisdom. The fear that a believer has of the Lord is similar to the fear a son has of his father. We know that even the earth trembled before the Lord. We know that when the presence of God was on the mountain, the mountain would tremble before Him. It would be more unnatural for us not to tremble before Him. The judgements of God are righteous. We are not righteous in our own right. The only thing that makes us able to stand before the Judge of all the world, is the fact that we are clothed with His righteousness.
Psalm 119 (105-120) Questions
1. What lights the way of the believer?
2. The Word and the Light are the ______.
3. The Word of God enlightens my ________________.
4. What had the psalmist sworn in verse 106?
5. Who is the Day Star?
6. Remember that the quickening is in the _______________.
7. What are the freewill offerings of the mouth?
8. How is his soul in his hand?
9. What two things, in a man, are in constant battle?
10. What are they fighting over?
11. Why does the psalmist have no trouble deciding between the flesh and the spirit?
12. What is the snare the wicked tries to lay for those who follow God?
13. What has the psalmist taken as his heritage?
14. What is the greatest gift your parents can give you?
15. What is testimonies in verse 111, speaking of?
16. What kind of commitment is spoken of in verse 112?
17. What are vain thoughts?
18. Thou art my ________ ________ and my ________, I hope in the Word.
19. What is the protection that the believer in Christ has?
20. If we fellowship with those of unbelief, it is as if we are saying what?
21. Uphold me according to thy _______.
22. What is verse 117 really saying?
23. Their deceit is _______________.
24. Who is verse 118 speaking of?
25. What is dross?
26. How is dross removed from silver or gold?
27. Give two more examples when the evil and those who love God are symbolized, when a separation is made?
28. What type of fear is verse 120 speaking of?
AIN
"I am thy servant"
Verses 121-128: Happy is the man, who, acting upon gospel principles, does justice to all around. Christ our Surety, having paid our debt and ransom, secures all the blessings of salvation to every true believer. The psalmist expects the word of God's righteousness, and no other salvation than what is secured by that word, which cannot fall to the ground. We deserve no favor from God; we are most easy when we cast ourselves upon God's mercy, and refer ourselves to it. If any man resolves to do God's will as his servant, he shall be made to know his testimonies. We must do what we can for the support of religion, and, after all, must beg of God to take the work into his own hands. It is hypocrisy to say we love God's commandments more than our worldly interests. The way of sin is a false way, being directly contrary to God's precepts, which are right: those that love and esteem God's law, hate sin, and will not be reconciled to it.
Psalm 119:121 "I have done judgment and justice: leave me not to mine oppressors.
AIN: The Sixteenth Part.
As king of Israel; which is the character given of him (2 Sam. 8:15). And in which he was a type of Christ (Jer. 23:5). And as a private person; which is everyone's duty, and every good man especially will be desirous of performing it. It is not indeed perfectly done by any, and therefore not to be trusted to; nor was it so done by David. Nor did he place his confidence in it. Or did he say this in a boasting way, but in defense of himself and his innocence against those who oppressed him with their defamatory statements, as appears from the next clause. The Syriac version takes it to be an address to God, and as describing him, "O thou that doest judgment and justice!" to whom the following petition is directed.
"Leave me not to mine oppressors": David had his oppressors, as all good men have, and power was on their side. But they could do no more, nor further exercise it, than as they were permitted by the Lord. For they had no power but what was given them from above. And he applies to God, and not men, for relief; and deprecates being given up to them, and left in their hands.
I have mentioned before in these verses from the 119th Psalm that I believe David to be the penman. Saul had been the first of the kings of Israel, and he had done things very displeasing unto God in the last of his reign.
1 Samuel 28:7 "Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her. And his servants said to him, Behold, [there is] a woman that hath a familiar spirit at En-dor."
You see, instead of consulting with God, he had turned to a witch for advice. Saul was evil in the sight of God. David was the opposite of Saul. David had no counselors except God. David was a good king and judged the people with God's kind of justice. David's only sins against God was taking Bath-sheba when she was another man's wife, and having her husband, Uriah, killed so that he could marry her. In David's whole lifetime, his heart was stayed upon God. He had done good to the people he reigned over and had tried to live exactly the way God would have him to live. Here, David has come to the only place there had ever been help for him. He came to God for help. David always upheld God's Word, and he knew God had never let him down either.
Psalm 119:122 "Be surety for thy servant for good: let not the proud oppress me."
The psalmist was, in a like case with Hezekiah, oppressed. And therefore, desires the Lord would undertake for him, appear on his side, and defend him (Psalm 38:14). And if God himself is the surety of his people, and engages in their behalf, they need fear no enemy. What David prays to God to be for him, that Christ is for all his people (Heb. 7:22). He drew nigh to God, struck hands with him, gave his word and bond to pay the debts of his people. And put himself in their legal place and stead, and became responsible to law and justice for them. He engaged to make satisfaction for their sins, and to bring in everlasting righteousness for their justification. To preserve and keep them, and bring them safe to eternal glory and happiness. And this was being a surety for them for good. The Syriac version is, "delight that servant with good things"; and to the same sense the Targum and Kimchi interpret it. But Jarchi and Aben Ezra take the word to have the same meaning we do. And so Aquila and Theodotion translate it: the sense Arama gives is, "be surety for thy servant, that I may be good.''
"Let not the proud oppress me": The oppressors of God's people are generally proud. They are such who deal in proud wrath. It is in their pride, and owing to it, they persecute them (Psalm 10:2). This has been their character in all ages, and agrees with the man of sin and his followers, who is king over all the children of pride. But wherein such men deal proudly and oppress, God is higher than they, and therefore most proper to be applied unto.
He is asking God to be his security here. You could have no better security than God. That is just what the Lord Jesus did for all the believers. The proud are not just the enemy of David, but they rejected God, and they are His enemy as well. You stand good for me, is another way to say what David is asking here.
Psalm 119:123 "Mine eyes fail for thy salvation, and for the word of thy righteousness."
For temporal salvation or deliverance from oppressors. And for spiritual salvation, for views of an interest in it, and the joys and comforts of it. And for the Messiah, the author of it; whom he was looking wistfully for, but, not coming as soon as expected. His eyes were tired and weary, and ready to fail, and his heart to faint (see note on Psalm 119:81).
"And for the word of thy righteousness": For the word of promise, which the righteousness or faithfulness of God was engaged to perform. Or for the law of God, the rule of righteousness, and which shows what righteousness God requires. And for the bringing in of that righteousness of the Messiah, which could answer its demands. Or for the Gospel, and more clear administration of it, which is called the word of righteousness (Heb. 5:13). In which the righteousness of God is revealed; the righteousness which Christ. Who is God as well as man, has wrought out; and which his Father has approved of, accepted, and imputes to his people, and justifies them with. And which word also teaches men to live soberly, righteously, and godly.
His eyes fail means that he has been looking so intently waiting to see his salvation that he can barely hold his eyes open any longer. David wants to hear the righteous Word of God speak up for him against his oppressors. You could also look at this prophetically, and say that we too, get to the point that it seems we are about to go under. We cry out for salvation. Sometimes we look and look, before we see the salvation in our life.
Psalm 119:124 "Deal with thy servant according unto thy mercy, and teach me thy statutes."
Not according to justice, for sinners as we are, we can never urge that as a plea before God. No man who knows himself could ask of God to deal with him according to the strict and stern principles of justice. But we may ask him to deal with us according to mercy, for mercy is our only plea. And the mercy of God, vast and boundless, constitutes such a ground of appeal as we need. No man can have any other; no man need desire any other.
"And teach me thy statutes" (see notes at Psalm 119:12). Show thy mercy to me in teaching me thy law.
Notice David calls himself, thy servant. He has made his commitment to God, and he will not go back on it. He asks for God's mercy. He says, after you have forgiven me by your mercy, teach me thy statutes.
Psalm 119:125 "I [am] thy servant; give me understanding, that I may know thy testimonies."
Not only by creation, but by grace. And as he had a work to do, he desires to know what it was. And as it was proper he should know his Master's will, he applies to him for it. Using this as an argument, that he was his servant, devoted to his service, and willing to perform it to the best of his knowledge and ability; and therefore prays:
"Give me understanding, that I may know thy testimonies": The Scriptures, which testify of the will of God. Which are only rightly understood by those who have their understandings opened and enlightened. Or have an understanding given them, that they may understand them, so as to receive and embrace the doctrine, and do the precepts of them. And such an understanding is the gift of God, and owing to his powerful and efficacious grace (see Luke 24:45).
I hear many people say that they have read the Bible, and still do not know what it is saying. The Holy Spirit of God reveals the meaning to those who diligently seek out the Word. We must pray and ask God to open our understanding, as David is asking here. David's desire is to serve God. He wants the Spirit of God to be his Teacher that he might understand more fully.
Psalm 119:126 "[It is] time for [thee], LORD, to work: [for] they have made void thy law."
The prophet shows that when the wicked have brought all things to confusion, and God's word to utter contempt, then it is God's time to help and send the remedy.
"For they have made void thy law": They have broken it. They have set it at defiance. They regard and treat it as if it had no claim to obedience; as if it were a thing of naught. This the psalmist urges as a reason for the putting forth of power to arrest the evil. To bring people to repentance; to secure the salvation of souls. By all the evil done when the law of God is set at naught, by all the desirableness that the law should be obeyed, by all the danger to the souls of people from its violation. This prayer may now and at all times be offered, and that with earnestness (compare Psalm 119:136).
When David asks the LORD to work here, he is saying, intervene on my behalf. David has done all he can do to make things better with these people, and all the things he has done have been to no avail. Now he says, Do it for me LORD. They have not only been opposed to David, but were trying to do away with the law of God as well.
Psalm 119:127 "Therefore I love thy commandments above gold; yea, above fine gold."
Because he was the Lord's servant, as Aben Ezra; or rather because the wicked made void the law. His love was the more inflamed and increased towards it by the contempt it was had in by others; he preferred it;
"Above gold": Yea, above fine gold; or gold of Phez, a place where the best gold was. As was thought. The Septuagint and Vulgate Latin versions render it "the topaz"; and the Syriac and Arabic versions, "precious stones" or "gems" (see Psalm 119:72).
Gold was the most expensive metal at this time and David knew just how valuable it was, because he had so much of it. All of the gold stacked up had not been able to free him from this problem. David knew that the commandments of God were not to be compared with earthly things like gold. David would have given all the gold in his possession, if necessary, for the commandments. David did give a tremendous fortune of gold and silver for the use in building the temple in Jerusalem.
Psalm 119:128 "Therefore I esteem all [thy] precepts [concerning] all [things to be] right; [and] I hate every false way."
He had an impartial regard to all the commandments of God; and valued one as well as another, and walked according to all of them. Making no difference either in his affection or practice between one and another, as being more or less necessary, just, and right. He had an equal respect to the lighter and weightier matters of the law. And, like Zacharias and Elisabeth, walked in all the commandments and ordinances of the Lord blameless. Looking upon them all, with respect to everything commanded or forbidden by them, to be just and equitable.
"And I hate every false way": Every command, institution, and ordinance of men, which are opposed to the will of God. Every false way of worship, all superstition and idolatry; and every false doctrine whatsoever is contrary to the testimonies and word of God. And indeed where there is a true love of the word, worship, and ordinances of God, there must be a hatred of these.
Since these ungodly people around David tried to destroy the law of God in a previous verse, we see David upholding it even more. David put the laws of God above everything, except God Himself. David knew that God and His law were absolute truth. David learned well the teaching of God, and he knew that anything false was from the devil himself. David's hate for the false way was really a righteous hate.
PE
"The entrance of thy words giveth light"
Verses 129-138: God offers of life's greatest wonders: the inner "light" that gives understanding even to the unlearned person. Brokenhearted over those who do not "keep" God's "law"; the psalmist uses "mouth" metaphors to suggest his great appetite for God's commandments.
Verses 129-136: The wonders of redeeming love will fix the heart in adoration of them. The Scriptures show us what we were, what we are, and what we shall be. They show us the mercy and the justice of the Lord, the joys of heaven, and the pains of hell. Thus, they give to the simple, in a few days, understanding of those matters, which philosophers for ages sought in vain. The believer, wearied with the cares of life and his conflicts with sin, pants for the consolations conveyed to him by means of the sacred word. And every one may pray, "Look thou upon me, and be merciful unto me as thou usest to do unto those that love thy name" (verse 132). We must beg that the Holy Spirit would order our steps. The dominion of sin is to be dreaded and prayed against by everyone. The oppression of men is often more than flesh and blood can bear; and He who knoweth our frame, will not refuse to remove it in answer to the prayers of his people. Whatever obscurity may appear as to the faith of the Old Testament believers, their confidence at the throne of grace can only be explained by their having obtained more distinct views of gospel privileges, through the sacrifices and services of their law, than is generally imagined. Go to the same place, plead the name and merits of Jesus, and you will not, you cannot plead in vain. Commonly, where there is a gracious heart, there is a weeping eye. Accept, O Lord, the tears our blessed Redeemer shed in the days of his flesh, for us who should weep for our brethren or ourselves.
Psalm 119:129 "Thy testimonies [are] wonderful: therefore doth my soul keep them."
PE: The Seventeenth Part.
This commences a new division of the psalm, indicated by the Hebrew letter Pe (פ p), corresponding to our "p." The meaning of the expression here is, that the laws of God, the revelations of his will, are adapted to fill the mind with wonder. The mind is awed by their wisdom; their comprehensiveness; their extent; their spirituality; their benevolence. By the fact that laws are framed, so perfectly adapted to the end; so well suited to secure order, and to promote happiness.
"Therefore doth my soul keep them": Because they are so surpassingly wise and benevolent; because they are so manifestly the work of wisdom and goodness.
Testimonies, in the verse above, has to do with witness. The wonderful witness of the Word (Jesus Christ), turned the believing world upside down. David is saying, that the Word is so wonderful, is why he keeps them. We can say with David, that the Bible is so wonderful. You can read the same Scripture a thousand times and find something brand new every time you read it. The Word of God is alive. The same Word that ministered to people a thousand years ago is still current today. The Bible is more current than your daily newspaper. I could go on and on, but that is wonderful enough for me to desire to live by it.
Psalm 119:130 "The entrance of thy words giveth light; it giveth understanding unto the simple."
"Light ... understanding": Refers to illumination in comprehending the meaning of Scripture.
When you read and study the Word of God (Bible), it is like an electric light bulb of understanding goes off in your mind. The Word sheds Light on every aspect of life. It is so strange to me, that people who never went beyond the second grade in school are the very people who understand the meaning of the Scriptures better than some college graduates. The understanding is a gift from God. This understanding is not accumulated learning in school. Jesus taught a simple message of salvation. One of the problems today is that we complicate it with big words, thinking that makes us look intelligent.
Psalm 119:131 "I opened my mouth, and panted: for I longed for thy commandments."
"Panted": As after God Himself (compare Psalm 42:1-2).
This Scripture reminds me of the Scripture that speaks of hungering and thirsting after righteousness.
Matthew 5:6 "Blessed [are] they which do hunger and thirst after righteousness: for they shall be filled."
David is so diligently seeking the teachings of God, that it is as if he is out of breath for the search.
Psalm 119:132 "Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name."
Turn not away from me. Regard me with thy favor.
"And be merciful unto me, as thou usest to do unto those that love thy name": Margin, "According to the custom toward those," etc. The Hebrew word is "judgment:" "According to the judgment to the lovers of thy name." The word seems here to be used in the sense of "right;" of what is due; or of what is usually determined. That is, as God usually determines, judges, acts toward those who love him. The idea is, treat me according to the rules which regulate the treatment of thy people. Let me be regarded as one of them, and be dealt with accordingly. On the sentiment in this passage (see notes at Psalm 106:4).
Those that love the name of God and His teachings, can get audience with God at any time. David is asking for the mercy, he has been reading about, to be available to him. This is like saying, may I have your attention for a moment. David does not want God to turn away from him.
Psalm 119:133 "Order my steps in thy word: and let not any iniquity have dominion over me."
My goings, or my conduct and life by thy word; according to thy requirements. Let me be wholly obedient to thy will.
"And let not any iniquity have dominion over me (see notes at Psalm 19:13). The prayer is, that no form of sin, that no wicked passion or propensity, might be allowed to rule over him. He who is willing that any one sin should rule in his heart, though he should be free from all other forms of sin, cannot be a pious man (see notes at James 2:10).
Show me, in your Word, what you would have me to do. David is asking God to protect him from temptations. Let me study your Word, and let it direct me away from temptation, would be another way of saying this.
Psalm 119:134 "Deliver me from the oppression of man: so will I keep thy precepts."
From constraint on the part of man, so that I may be free to act as I please. Give me true religious liberty, and let me not be under any compulsion or constraint. The word rendered "deliver" is that which is usually rendered "redeem." It is used here in the large sense of deliverance; and the prayer is an expression of what the true friends of religion have always sought, desired, and demanded. "Freedom" of opinion, the richest blessing which man can enjoy.
"So will I keep thy precepts": My heart inclines to that; I desire it; and, if suffered to act without constraint, I will do it. As it is the purpose and the wish of my soul, I pray that all hindrances to the free exercise of my religion may be removed. How often has this prayer been offered in times of persecution! By how many millions of the dwellers on the earth might it even now be offered! What a blessing it is to those who are free from oppressive laws, that they are permitted to carry out the wishes of their hearts, and to worship God according to the dictates of their conscience, with none to molest them or make them afraid.
It is a fact that some men who attack us so bitterly, sometimes cause us to sin, when we get angry with them. Moses is a very good example of that, when the people had so angered him, that he disobeyed God and struck the Rock instead of speaking to it. David is saying here, that if God would remove the oppression from these men, he could better keep God's precepts. He would not be feeling so much anger toward them, which might cause him to sin.
Psalm 119:135 "Make thy face to shine upon thy servant; and teach me thy statutes."
That is, lift up the light of thy countenance on me. favor me with thy gracious presence, and communion with thyself. Manifest thyself unto me, and shed abroad thy love in my heart. Cause the sun of righteousness to arise upon me, and commune with me, from above thy mercy seat. Restore to me the joys of thy salvation, and let me have the comforts of thy good Spirit. This prayer is a part of the blessing of the High Priest (Num. 6:25).
"And teach me thy statutes": The more communion a man has with God, the more desirous he is of learning and doing his will. This is a frequent petition (see Psalm 119:124).
If God looks upon him, not with gloom and a solemn face, then he says, He made His face to shine upon me. David is speaking as if this shining down upon him will open his knowledge to the statutes of God. Perhaps, the following Scripture can say it better than I can.
2 Corinthians 4:6 "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ."
David is saying, shine your Light in my heart, and let Your Spirit open up my knowledge of the glory of God.
Psalm 119:136 "Rivers of waters run down mine eyes, because they keep not thy law."
"Rivers of waters": The psalmist is brought to sobbing over the sin of others. My heart is sad, and my eyes pour forth floods of tears. It is not a gentle weeping, but my eyes are like a fountain which pours out full-flowing streams (see Jer. 9:1). "Oh that my head were waters, and mine eyes a fountain of tears," etc. (compare Jer. 14:17; Lam. 1:16; 2:18).
"Because they keep not thy law": The persons are not mentioned, but must be understood of wicked men. Whose open and impudent transgression of the law in innumerable instances, and in the most flagrant manner, gave the psalmist great distress, as it does all good men. Because the law of God is despised, his authority is trampled on, his name is dishonored, and he has not the glory which is due unto him.
David is weeping so much over the lost people around him that his tears are like a river. David is not only weeping for the lost people, but he is also, weeping for God's law, which has been taken so lightly. So many times, I have cried out myself, why do they not understand and keep your law, God? I suppose this is what is called a pastor's heart. David, and those who really are concerned about the lost people of the world around them, have a loving and caring heart. Many a mother has cried and prayed to God for her lost children. Don't you know it breaks God's heart to see His creation taking the Word of God so lightly?
Psalm 119 (121-136) Questions
1. I have done _____________ and __________: leave me not to mine oppressors.
2. Who does the author believe to be the penman here?
3. What evil council did Saul seek?
4. Who was David's only counselor?
5. What was the blemish in David's walk with God?
6. David always upheld God's _______.
7. What is David saying, when he asks God to be surety for him?
8. Who are the proud the enemy of?
9. What is meant by, mine eyes fail for thy salvation?
10. How does David want God to deal with him?
11. What did David call himself in verse 124?
12. What did David want understanding for?
13. What reveals the meaning of the Scriptures to one seeking to know the meaning?
14. What is David saying, when he asks God to work in verse 126?
15. He said he loved what above gold?
16. What was the most expensive metal in David's time?
17. Anything false is of the ________.
18. Thy testimonies are _____________.
19. Who turned the believing world upside down?
20. What does the author believe is wonderful about reading the Word?
21. The entrance of thy _______ giveth light.
22. Strangely enough, who seems to understand the meaning of Scriptures better than the college graduates?
23. Why is this so?
24. David is so diligently seeking the teachings of God, that it seems like he is doing what?
25. Who can get audience with God any time?
26. Order my steps in thy ________.
27. Deliver me from the ______________ of man.
28. Make thy _______ to shine upon thy servant.
29. What are 2 reasons David is weeping a river of tears?
Psalm 119 (verses 137-152)
TZADDI
"Thy word is very pure"
Verses 137-144: God never did, and never can do wrong to any. The promises are faithfully performed by Him that made them. Zeal against sin should constrain us to do what we can against it, at least to do more in religion ourselves. Our love to the word of God is evidence of our love to God, because it is designed to make us partake his holiness. Men's real excellency always makes them low in their own eyes. When we are small and despised, we have the more need to remember God's precepts, that we may have them to support us. The law of God is the truth, the standard of holiness, the rule of happiness. But the obedience of Christ alone justifies the believer. Sorrows are often the lot of saints in this vale of tears; they are in heaviness through manifold temptations. There are delights in the word of God, which the saints often most sweetly enjoy when in trouble and anguish. This is life eternal, to know God and Jesus Christ whom he has sent (John 17:3). May we live the life of faith and grace here, and be removed to the life of glory hereafter.
Psalm 119:137 "Righteous [art] thou, O LORD, and upright [are] thy judgments."
TZADDI: The Eighteenth Part.
Essentially, originally, and of himself. Naturally, immutably, and universally, in all his ways and works of nature and grace. In his thoughts, purposes, counsels, and decrees. In all the dispensations of his providence. In redemption, in the justification of a sinner, in the pardon of sin, and in the gift of eternal life through Christ.
"And upright are thy judgments": They are according to the rules of justice and equity. The precepts of the word, the doctrines of the Gospel, as well as the judgments of God inflicted on wicked men. And all the providential dealings of God with his people, and also the final judgment.
LORD here is Jehovah. Righteousness is the character of Jehovah. Jesus Christ (the Word), is also righteous. The judgements of God are above all other judgements. They are right, they are pure, they are truth. Just as there is no blemish to be found in the judgements of the LORD, there is no blemish in His Word.
Psalm 119:138 "Thy testimonies [that] thou hast commanded [are] righteous and very faithful."
Thy law, considered as a testimony as to what is right and best.
"Are righteous and very faithful": Margin, as in Hebrew, "righteousness and faithfulness." They are "so" righteous, and so deserving of confidence, so certain to be accomplished, and so worthy to be trusted in. That they may be spoken of as "righteousness" and "fidelity" of the most perfect kind. The very essence of that which is right.
This is so clear in its meaning, that it leaves nothing to be said. The Word is beyond question. It is absolute truth. You can depend on it; it will not let you down. This is also true of not just the testimonies, but of the One who spoke them as well.
Psalm 119:139 "My zeal hath consumed me, because mine enemies have forgotten thy words."
Zeal for God and his glory, for his word and ordinances and worship. Which is a fervor of the mind, burning love, and flaming affections for God, shown in a holy indignation against sin and sinners. This was a zeal according to knowledge, sincere and hearty, and what continued; and which was shown in embracing and defending the truths of the word, and resenting every indignity cast upon them. To such a degree, that it ate up his spirit, wore away his flesh, and almost consumed him (see Psalm 69:9).
"Because mine enemies have forgotten thy words": Not merely through an indifference to them, and inattention in hearing them. Nor through want of an earnest heed to keep and retain them. Nor through negligence in laying them up, and a carelessness in making use of proper means to recollect them. But through an aversion to them, a hatred of them, and a spiteful malicious contempt of them, casting them away and despising them. Which stirred up the spirit of the psalmist, and raised such an emotion in him as was almost too much for him.
David is so heart sick, because their enemies (his and God's), have not realized how perfect the Words of God are. They not only did not realize, but they did not even accept them as the Word of God. If they did not believe there was a God, then possibly that explains why they do not believe His Word. If they would stop and listen to it, or read it, then they would have to admit that it far surpassed all other things written or spoken. This is just saying, that he is utterly grieved by them not accepting God's Word.
Psalm 119:140 "Thy word [is] very pure: therefore thy servant loveth it."
"Very pure": Like silver refined 7 times (compare Psalm 12:6), the Word is without impurity, i.e., it is inerrant in all that it declares.
If this were speaking of gold, it would be stated that it was 24 Karat. All of the imperfections of most writings are not found in this Word. It is perfect. It must not be added to, or taken away from. David loves it, because it is perfect. It cannot be improved upon. Truth, in its purest form, cannot be improved upon, and that is what God's Word is. Perfection would be a good description.
Psalm 119:141 "I [am] small and despised: [yet] do not I forget thy precepts."
Or, "I have been". Some versions render it "young"; as if it had respect to the time of his anointing by Samuel, when he was overlooked and despised in his father's family (1 Sam. 16:11). But the word here used is not expressive of age, but of state, condition, and circumstances. And the meaning is, that he was little in his own esteem, and in the esteem of men, and was despised. And that on account of religion, in which he was a type of Christ (Psalm 22:6). And which is the common lot of good men, who are treated by the world as the faith of it, and the rejecting of all things.
"Yet do not I forget thy precepts": To observe and keep them. The ill treatment of men on account of religion did not cause him to forsake it, or to leave the ways, word, and worship of God (see Psalm 119:83).
This would almost make you believe that this is not David, but you must remember he is doing the talking here. This is his own description of himself. Even though those around him despise him, he still remembers the teachings of God.
Psalm 119:142 "Thy righteousness [is] an everlasting righteousness, and thy law [is] the truth."
It never changes. The principles of thy law, of thy government, and of thy method of saving people, are the same under all dispensations, in every land, in all worlds. And they will remain the same forever. Human governments change. Old dynasties pass away. New laws are enacted under new administrations. Customs change. Opinions change. People change. The world changes. But as God himself never changes, so it is with his law. That law is founded on eternal truth, and can never change.
"And thy law is the truth": It is founded on "truth;" on the reality of things. It is so essentially founded on truth, it springs so certainly out of truth, or out of the reality of things, that it may be said to be the truth itself. He who understands the law of God understands what truth is, for it is the expression and the exponent of that which is true.
The righteousness of God is like God himself, it has no beginning and has no end. Jesus said "I am the Way, the Truth and the Life". Jesus is the fulfillment of the law.
Psalm 119:143 "Trouble and anguish have taken hold on me: [yet] thy commandments [are] my delights."
Or, "found me". Outward troubles and inward distress. Troubles arising from his enemies, the men of the world, that hated and persecuted him. And from a body of sin and death, from the temptations of Satan, and divine desertions. Some from without, and others from within. Troubles both of body and mind, which is what all good men are liable to.
"Yet thy commandments are my delights": So far from being grievous, that they were a pleasure to him. Yea, exceedingly delighted him, and cheered and refreshed his spirits amidst all his troubles.
David's life had been full of sorrow and anguish over his children and grandchildren. Absalom, had given him many heartaches, because of his jealousy over Solomon. Power and money in this life have a tendency to bring sorrow more than poverty does. Families that are torn apart can bring more sorrow than we can bear. The delights that helped David through all of this was the commandments of God. The covenant that God had made with man was an unbreakable covenant. David looked at God's Word in time of sorrow, and it helped him.
Psalm 119:144 "The righteousness of thy testimonies [is] everlasting: give me understanding, and I shall live."
The principles of righteousness on which they are founded. Those testimonies, those laws, are not arbitrary, or the mere expressions of will. They are founded on right and justice as seen by God, And his laws are his testimony as to what truth and justice are.
"Is everlasting" (see notes at (Psalm 119:142).
"Give me understanding, and I shall live": Give me a right view of thy law, and thy truth, and I shall have real life (see notes at Psalm 119:34).
If he could only truly understand the teachings of God, it would cause him to have life back in his spirit. Family problems can break your spirit to the point, that sometimes, it seems hardly worth the effort to go on. If David's understanding were opened, he would be able to see the end of all this and a better tomorrow.
KOPH
"Thy commandments are truth"
Verses 145-152: Supplications with the whole heart are presented only by those who desire God's salvation, and who love his commandments. Whither should the child go but to his father? Save me from my sins, my corruptions, my temptations, all the hindrances in my way, that I may keep thy testimonies. Christians who enjoy health, should not suffer the early hours of the morning to glide away unimproved. Hope in God's word encourages us to continue in prayer. It is better to take time from sleep, than not to find time for prayer. We have access to God at all hours; and if our first thoughts in the morning are of God, they will help to keep us in his fear all the day long. Make me lively and cheerful. God knows what we need and what is good for us, and will quicken us. If we are employed in God's service, we need not fear those who try to set themselves as far as they can out of the reach of the convictions and commands of his law. When trouble is near, God is near. He is never far to seek. All his commandments are truth. And God's promises will be performed. All that ever trusted in God have found him faithful.
Psalm 119:145 "I cried with [my] whole heart; hear me, O LORD: I will keep thy statutes."
KOPH: The Nineteenth Part.
Prayer is often expressed by crying. Which sometimes signifies mental, and sometimes vocal prayer. And generally supposes the person praying to be in distress, either outward or inward. This prayer of the psalmists was hearty and cordial, not with his mouth and lips only, but with his heart also. It did not proceed from feigned lips, but was put up in sincerity and truth. Yea, it was with his whole heart, with all the powers and faculties of his soul employed. His affections set on God. The desires of his soul after him, and his will submitted to his. It denotes the intenseness, earnestness, and fervency of prayer.
"Hear me, O Lord": The prayer he had put up, and answer it. Some persons pray, and that is enough. They do not concern themselves whether their prayers are heard or not. But David desired an answer, and looked after that.
"I will keep thy statutes": Not in his own strength, but in the strength of the Lord. And it is to be understood not merely as a resolution what he would do. Nor as a promise, which he uses as a plea, argument, or motive to be heard. But rather it expresses the end of his being heard, or the thing for which he desires to be heard. For so it may be rendered, "that I may keep thy statutes"; hear me, and give me grace and strength to enable me to observe them.
This prayer to God is a sincere prayer from the heart. The fact that the prayer brought tears, is another sign of the sincerity of the prayer. Open your ears to me, and do not close me out LORD. Notice the determination of David in this prayer to keep the ways of the LORD. The keeping of the statutes is not a condition of the prayer. David would keep the statutes anyway. He is just reminding God that he does keep his statutes.
Psalm 119:146 "I cried unto thee; save me, and I shall keep thy testimonies."
In his distress he cried and prayed to the Lord. And this was a principal and leading petition, that he would "save" him out of all his troubles and afflictions, and out of the hands of all his enemies. And with a temporal, spiritual, and eternal salvation which he knew he was able to do, and none else.
"And I shall keep thy testimonies": Such salvation will affect my heart. And the sense of it influence and engage me to have the utmost regard to the word of God. Its truths and doctrines, precepts and ordinances, so as carefully to observe them.
This keeping of the testimonies is conditional. He would keep the testimonies, if the Lord saved him. If he were not saved, he would not be wishing to do the testimonies of the LORD. The only way to get saved, is to sincerely cry out to be saved.
Psalm 119:147 "I prevented the dawning of the morning, and cried: I hoped in thy word."
That is, he awoke and got up, and prayed, before the day broke, the morning looked forth, or the sun arose. He was early as well as earnest in his supplications to God (see Psalm 5:3). As Christ, his antitype, rose early in the morning, a great while before day, and went out to a solitary place, and prayed (Mark 1:35).
"I hoped in thy word": Which is a great encouragement to prayer, the grace of hope itself is, though a man can only put his mouth in the dust, if so be there may be hope. And especially when it is grounded on the word of promise, that God will hear and answer his people, when they call upon him in a time of trouble. And particularly hope in Christ, the essential Word, is a great encouragement. Many encouraging arguments to prayer are taken from the person, office, advocacy, and mediation of Jesus Christ (Heb. 4:14).
This is saying, he was up all night praying. He did not wait until break of day to begin. He has studied God's Word, and knows that it promises salvation to all who seek it. His hope is that he has fulfilled his part, so that salvation will come to him.
Psalm 119:148 "Mine eyes prevent the [night] watches, that I might meditate in thy word."
The Targum is, "the morning and evening watches.''
"There were three of them": Kimchi interprets it of the second and third. The meaning is, that the psalmist was awake and employed in one religious exercise or another, praying, reading, or meditating. Either before the watches were set, or however before the time that some of them took place, or at least before they were all over.
"That I might meditate in thy word": He rose so early, in order to give himself up to meditation on the word of God. That he might be better instructed in the knowledge of divine things. That he might have solace and comfort from thence under his afflictions. And that he might be better furnished for the work of prayer. For the more familiar the word of God is to us, the better able we are to speak to God in his own language.
This is just saying, that he did not go to bed at the usual bedtime. He stayed up and prayed, and thought on God's Word. He finds comfort in God's Word. He knows it is true, and he is praying that it will come true in his life.
Psalm 119:149 "Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment."
According to thy mercy; thy goodness. Let that be the rule in answering me; not my deserts, or even the fervor of my prayers. We can desire no better rule in answer to our prayers.
"O Lord, quicken me": Give me life; cause me truly to live (see notes at Psalm 119:40).
"According to thy judgment": Thy law as a rule of judgment; thy revealed truth, with all its gracious promises.
He is asking God to hear him, because God is kind, and loving and good. David does not even try to claim any rights with God. He wants God to hear him, because God is kind, not because he deserves to be heard. We said, in a previous lesson, that the quickening is of the spirit, and not of the flesh. You can read about this in the 15th chapter of 1 Corinthians. He does not fear the judgement of God, because he knows God is merciful to those who admit their sin.
Psalm 119:150 "They draw nigh that follow after mischief: they are far from thy law."
They follow me; they press hard upon me.
"That follow after mischief": That seek to do me wrong.
"They are far from thy law": They yield no obedience to it. They are not influenced by it in their conduct toward me.
Those who do not keep the law of God are not of God, they are of the devil. They are like the devil, in that they roam around seeking whom they may destroy. They are not happy to be lost themselves, they would like to cause others to get in the mischief with them. They prey on those they believe to be helpless. This would have been the case with David, but he had the LORD on his side. One, and the LORD, are a majority.
Psalm 119:151 "Thou [art] near, O LORD; and all thy commandments [are] truth."
God was present with him; he was ready to hear his cry. He was at hand to save him (compare Psalm 145:18). The psalmist had the assurance, springing from deep feelings, and the conscious presence of God. Which the people of God often have, that God is very near to them. That he is ready to hear them. That their prayers are answered. That they are in the presence of a heavenly Friend. Such are among the precious experiences of the life of a religious man.
"And all thy commandments are truth": All that thou hast ordained; all that thou hast promised. The psalmist felt this. He was experiencing the truth of what God had assured him of. Not a doubt came into his mind, for God was near him. This conviction that God is "near" us, this manifestation of God to the soul as a present God, is one of the most certain assurances to our own minds of the truth of religion, and of our acceptance with him.
We are promised in the Word of God that He will never leave us, or forsake us. He is always as close as our next prayer. David is now feeling the presence of God. He glorifies the commandments of the LORD one more time.
Psalm 119:152 "Concerning thy testimonies, I have known of old that thou hast founded them for ever."
Or, "from thy testimonies, I have known of old": by carefully reading the Scriptures which testify of God. His mind and will, and frequently meditating on them. He had learned a long time ago, even from his youth, what follows:
"That thou hast founded them for ever": That the things contained in them are sure and certain, established and eternal truths. The moral law and the precepts of it are eternal, and of perpetual obligation. Not one jot or tittle of them shall ever fail. The Gospel, and the truths of it, are everlasting, and shall ever remain. In spite of all the opposition, craft and cunning, fury and force of men, to undermine and root them out (see Psalm 119:89).
From the time that David had been a young lad, he had known and loved God. He knew that God had been with him, when he herded the sheep and fought off the wild animals. When David came against Goliath, he came in the name of God. He had always known and trusted the testimonies of God. This same God had kept Saul from killing him. He had known from his old time relationship with God, that The LORD God He is God. He knew that He was the God of Abraham, Isaac, and Jacob, from the things he had read about them. There had never been a doubt with David that God had founded His testimonies forever.
Psalm 119 (137-152) Questions
1. LORD, in verse 137, is whom?
2. What is the character of Jehovah?
3. Describe the judgements of God.
4. Thy testimonies that thou hast commanded are ____________ and ______ ___________.
5. This not only covers the testimonies, but who?
6. What has consumed him in verse 139?
7. What is verse 139 talking about?
8. What explains why they do not believe His Word?
9. What Karat would the Word be, if it were gold?
10. Why does David love the Word so much?
11. What would almost make you believe that it is not David writing verse 141?
12. Why can we assume it is David?
13. What is the righteousness of God like?
14. ________ is the fulfillment of the law.
15. What was the anguish in David's life?
16. What helped David through the anguish?
17. Why would it help David, if his understanding were opened?
18. What is verse 145?
19. How do you know it is in earnest?
20. What did preventing the dawning mean?
21. What was meant by, preventing the night watches?
22. What did David do, while he was up?
23. Hear my voice according to thy __________________.
24. Where do we read more about the quickening Spirit?
25. Those who are not following God are who?
26. How do we know God is near?
27. Name several times when David knew for sure God was with him.
Psalm 119 (verses 153-176)
RESH
"Great are thy tender mercies"
Verses 153-160: The closer we cleave to the word of God, both as our rule and as our stay, the more assurance we have of deliverance. Christ is the Advocate of his people, their Redeemer. Those who were quickened by his Spirit and grace, when they were dead in trespasses and sins, often need to have the work of grace revived in them, according to the word of promise. The wicked not only do not keep God's statutes, but they do not even seek them. They flatter themselves that they are going to heaven; but the longer they persist in sin, the further it is from them. God's mercies are tender; they are a fountain that can never be exhausted. The psalmist begs for God's reviving, quickening grace. A man, steady in the way of his duty, though he may have many enemies, needs to fear none. Those that hate sin truly, hate it as sin, as a transgression of the law of God, and a breaking of his word. Our obedience is only pleasing to God, and pleasant to ourselves, when it comes from a principle of love. All, in every age, who receive God's word in faith and love, find every saying in it faithful.
The verb "quicken" me frequently used in this psalm, does not refer to spiritual quickening but to the removal of the many burdensome things that weigh people down. In this segment, that burden is the psalmist's "persecutors and ... enemies".
Psalm 119:153 "Consider mine affliction, and deliver me: for I do not forget thy law."
RESH: The Twentieth Part.
Or, "look upon mine affliction" (as in Psalm 25:18). The Lord seems as if he did not, when he does not grant his gracious presence to his people. Or does not arise to the help and deliverance of them so soon as they desire and expect. But he always sees and beholds their afflictions. He cannot do otherwise, since he is the omniscient God. And not only so, but he is the author, appointer, and organizer of them. Yea, he looks upon them with an eye of pity and compassion, which is what is here prayed for. He sympathizes with his people in all their afflictions, supports them under them, pays kind visits to them, sanctifies his hand, and in his own time delivers them out of all. Which none else can do but himself. And he has power to do it. And has promised it, and does perform (see Psalm 50:15).
"For I do not forget thy law": The precepts of it. To observe it as a rule of walk and conversation, as a lamp to the feet, and a light to the path, as a directory of the good and perfect will of God. Or, "thy doctrine". The doctrine of the word, and the precious truths of it, which were his support under afflictions. And when either of them have a place in the heart, and are written there, they cannot easily be forgotten. This the psalmist mentions, not as if his not forgetting the law or doctrine of God was meritorious of deliverance from affliction, but as a descriptive character of such the Lord does deliver.
Consider in the verse above, is from a prime root word that means to see. Look upon my afflictions, and understand my plight, and deliver me from all my afflictions. This again is an urgent prayer of David. He reminds God that he has never forgotten His law.
Psalm 119:154 "Plead my cause, and deliver me: quicken me according to thy word."
This shows that his affliction was chiefly from men, wicked, ungodly, and unreasonable men. Such as were Saul and his courtiers, and a whole ungodly nation. His cause was a good one, and therefore he puts it into the hand of the Lord. And who otherwise would not have undertaken it. And this he did also because he could not plead it himself, nor any other for him but the Lord. His enemies that strove with him being so many, mighty, and crafty (see Psalm 35:1). Christ is the advocate of his people, their Redeemer. Who is mighty, and thoroughly pleads their cause against the accusations of Satan. The charges of law and justice, and the condemnation of their own hearts. As well as defends their innocence from the calumnies of wicked men, and rights their wrongs, and redresses their grievances.
"Quicken me according to thy word" (See notes on Psalm 119:25).
The Christians are promised that we have an advocate with the Father, Jesus Christ the Righteous. This verse above is as if God will plead on the side of David. David knows that he is helpless unless God takes his side. This is like an attorney who pleads your case for you. He works on your behalf. The second Adam, is the quickening Spirit. He has nothing to do with our body. He quickens our spirit.
Psalm 119:155 "Salvation [is] far from the wicked: for they seek not thy statutes."
"Salvation ... far": Salvation is clearly revealed in the Scripture and nowhere else with such perspicuity.
Salvation is offered to everyone. The secret is that we must avail our self of it. It is a free gift, but to receive a gift, you must open your hand and receive it.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
The wicked do not receive the salvation that is offered them. How can they receive something that they do not believe exists? They do not seek the law of God, because they do not believe in God.
Psalm 119:156 "Great [are] thy tender mercies, O LORD: quicken me according to thy judgments."
Not his providential mercies only, which are many and undeserved, and constantly repeated. But his special mercies in Christ, which flow from the tenderness of his heart; and his merciful lovingkindness to his people, and which are great or many, as to quantity. There being a multitude of them, not to be reckoned up. And for quality they are wonderful beyond expression and conception. Proceed from unmerited love, rich, free, sovereign grace, and last forever.
"Quicken me according to thy judgments (see notes on Psalm 119:149).
More than anywhere else in the Bible I guess, is the mercy God showed these adulterous people, when they made the golden calf and worshipped it. I just knew that He would utterly destroy them for this. Moses plead their case, and God did not utterly destroy them. It is amazing to me also, how He forgave them over and over. His patience and mercy is far above what we can imagine. God is slow to wrath and is easily found when a person desires to repent and come to him.
Psalm 119:157 "Many [are] my persecutors and mine enemies; [yet] do I not decline from thy testimonies."
Because they were his enemies, therefore they were his persecutors. And they became enemies to him, or hated him, because of his religion, and on that account persecuted him. And this has always been the lot and case of God's people in all ages. And whose persecutors are many, even the whole world, as well as fierce and furious.
"Yet do I not decline from thy testimonies": From reading and hearing the word of God; and from embracing and professing the doctrines contained in it. And from the worship of God according to it, for which he was hated and persecuted. Yet none of these things moved him from them, which showed that his heart was principled with the grace of God. For otherwise, when persecution arises because of the word, carnal professors are offended, and apostatize from it (see Matt. 13:22).
In the greatest persecutions, David still reaches out for and depends on the testimonies of the Lord. David has faced many an enemy with very little except his faith to protect him.
Psalm 119:158 "I beheld the transgressors, and was grieved; because they kept not thy word."
Those who wronged me. Those who violated the law of God.
"And was grieved": Or, "sickened." The word used here means commonly to loathe, to nauseate, to sicken (Ezek. 16:47; Psalm 95:10). I was made sad, sorry, and sick at heart. I did not look on them with anger. I did not desire to take revenge upon them. I did not return evil for evil. My heart was sad that people would do wrong; that they would expose themselves to such danger (see notes at Psalm 119:136).
"Because they kept not thy word": Because they violated thy law; because they were sinners.
In another verse similar to this, we found that David had cried seemingly rivers of tears over this very same thing. These law breakers (transgressors), were living very close to David, because he had seen them himself. As we said before, part of David's grief was for the transgressors themselves being lost, and the other thing he was grieved for was God's law being broken.
Psalm 119:159 "Consider how I love thy precepts: quicken me, O LORD, according to thy lovingkindness."
How ardently and affectionately, how cordially and sincerely (Psalm 119:127). And that was the reason why he was so grieved and distressed when wicked men transgressed and despised them.
"Quicken me, O Lord, according to thy loving kindness" (see notes on Psalm 119:88).
He is saying here, take into consideration how I love your teachings. Make me alive, O Lord, with thy Spirit. He is saying again, that he does not deserve this favor from God, but is depending on the lovingkindness of the Lord.
Psalm 119:160 "Thy word [is] true [from] the beginning: and every one of thy righteous judgments [endureth] for ever."
"Thy word ... righteous judgments": There is not a speck of untruth in Scripture.
For further reading (see 118:89; Isa. 40:8; Matt. 24:35).
God does not make fleeting judgements. His judgements are from everlasting to everlasting. Once God has said it, there is no turning back. His judgements are absolute. They are unshakeable.
John 1:1 "In the beginning was the Word, and the Word was with God, and the Word was God."
Notice, that the Word was in the beginning. The Word was God. God is Truth.
SCHIN
"Great peace have they which love thy law"
Psalm 119:161 "Princes have persecuted me without a cause: but my heart standeth in awe of thy word."
SCHIN: The Twenty-first Part.
These could be the princes of the Philistines at the court of Achish. Or the princes of Israel, who joined in the conspiracy with Absalom. Or the princes in Saul's court, as Kimchi observes; who insinuated that David had evil designs against the king, drove him from abiding in the Lord's inheritance, and pursued him from place to place, as a partridge on the mountains (1 Sam. 29:4). And all which was without any cause or reason on his part. And which, as it was an aggravation of the sin of his persecutors, so it was an alleviation of his affliction. In this he was, a type of Christ, against whom the kings of the earth set themselves. And the rulers took counsel together; Herod, Pontius Pilate, and others. The princes of this world, who crucified the Lord of glory, and hated him without a cause. Who was holy and harmless, and never did any injury to any man's person or property (Psalm 2:2).
"But my heart standeth in awe of thy word": Not in awe of the princes, but of the word of God. He had a greater regard to that than to them. When they in effect said, "go, serve other gods" (1 Sam. 26:19). He remembered what the word of God says, "thou shall have no other gods before me" (Exodus 20:3). And this was a means of preserving him from sinning. Kimchi thinks some respect is had to the word of God by Nathan the prophet, "I will raise up evil against thee out of thine house", etc. (2 Sam. 12:11). And he was afraid, on account of this word, lest he should fall into the hands of the princes. But it seems not to be an excruciating tormenting fear that is here meant; but a high regard for, and a holy reverence of the word of God. Or a reverential affection for it; such as is consistent with the highest joy on account of it, as follows.
We have discussed in a previous lesson, that these princes could be David's sons. David was the King and his sons would have been princes. Even though David's own sons have persecuted David and even tried to kill him, David still knows that God's Word is true. He will not abandon the Word of God, even though his sons have turned away from God. Sometimes, belief in God's Word separates families.
Psalm 119:162 "I rejoice at thy word, as one that findeth great spoil."
At having it, which is a distinguishing blessing. All are not favored with it; and is an inestimable treasure, a field in which a treasure lies. Which those that find rejoice at, and especially at the understanding of it, as Kimchi notes: for such only delight in it who spiritually understand it, or have an application of it to them. Find it, and eat it, and then it is the joy and rejoicing of their hearts. The doctrines of it are matter of great joy, particularly which concern the grace of God, the person of Christ, and peace, pardon, righteousness, and salvation by him. And each of its promises, which are exceeding great and precious. And, when opened and applied in a time of need, occasion great joy; such as is expressed at finding a great spoil, when much substance comes into the hands of the conqueror, as well as victory. The word is a part of the believer's spiritual armor, by which he overcomes his enemies. As well as it acquaints him with the conquest Christ has obtained over them, and made him a sharer in. And directs him to unsearchable riches. To things more valuable than thousands of gold and silver; so that he has great reason to rejoice at it in such a manner indeed! (see Isa. 9:2).
Spoil is free for the taking, and so is the Word of God. He rejoices that something as valuable as the Word can be had for the taking.
Psalm 119:163 "I hate and abhor lying: [but] thy law do I love."
The mention of lying here particularly seems to have been suggested by the necessity, from the structure of the psalm, of finding some word at the beginning of the verse which commenced with the letter Schin. At the same time, it is an illustration of the nature of piety, and doubtless there had been numerous occasions in the life of the psalmist when he had seen and experienced the effects of falsehood. This sin, therefore, might occur to him as readily as any other. It is unnecessary to say that religion "forbids" this sin in all its forms.
But thy law do I love": Particularly here the law which forbids lying. The psalmist was conscious, as every good man must be, that he truly loved that pure law which forbids falsehood in all its forms.
Lying is one of the sins that will keep you out of heaven. The Bible says that those who love and make lies are of their father the devil. The devil is the father of lies. The law is the opposite of lying which David hates. The law is unshakeable Truth.
Psalm 119:164 "Seven times a day do I praise thee because of thy righteous judgments."
"Seven times": Seven is perhaps used in the sense of perfection/completion meaning here that a continual attitude of praise characterizes the psalmist's life.
Seven is symbolic of spiritual completeness. This just shows the extreme importance of praising God. The righteous judgements are truly something to be praising God for.
Psalm 119:165 "Great peace have they which love thy law: and nothing shall offend them."
See the notes at (Isa. 26:3); compare the notes at (Phil. 4:6-7). They have great calmness of mind. They are not troubled and anxious. They believe and feel that all things are well-ordered by thee, and will be conducted to the best result. They, therefore, calmly leave all with thee. As a matter of fact, the friends of God have peace and calmness in their minds, even amidst the troubles, the disappointments, and the reverses of life. The love of God is the best, and the only way to secure permanent peace in the soul.
"Which love thy law": It is the love of law, and the belief that the law of God is in accordance with justice, that gives peace to their minds. God's government is a government of law, and therefore it is loved.
"And nothing shall offend them": Margin, "They shall have no stumbling-block." "Hebrew, "And to them no stumbling," or stumbling-block (see notes at Matthew 5:29-30; 18:6; 16:23; 1 Peter 2:8; James 2:10). The meaning here is, that they would not fall into sin; they would be kept safe. They would be preserved from the power of temptation. The meaning is not, as it would seem to be in our version, that nothing would pain, grieve, or irritate them. But, as above, that as long as they were obedient to the law, and disposed to obey it, they would be safe from the power of temptation.
This peace is that peace that passes all understanding. This is the peace that comes from the King of Peace (the Lord Jesus).
Philippians 4:7 "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."
These who have this special peace that cannot be understood are peace makers. They are dead in Christ. Dead people are not easily offended.
Psalm 119:166 "LORD, I have hoped for thy salvation, and done thy commandments."
Either temporal salvation and deliverance from enemies, and from afflictions, which God had promised. And therefore, he had reason to hope for; or spiritual and eternal salvation, resolved on in the mind of God. Provided in covenant, promised to be wrought out by Christ, and which since has been accomplished. And therefore, there is a sufficient foundation to hope for it.
"And done thy commandments": This was not the cause, ground, and foundation of his hope. For then it would not have been like an anchor, sure and steadfast. But as the hope of the hypocrite, which is as the spider's web. But this was the effect of his hope; because he had a good hope of salvation, therefore he was studiously concerned to do the commandments of God. His hope prompted him to it, and encouraged him in it (see 1 John 3:2). Kimchi's note here is a good one; "and done thy commandments". Not for hope of reward; but I have done them as thy commandments are with me and I know that I shall have salvation, and I have hoped for it.
When the rich young ruler came before Jesus, he said, what must I do to be saved? Jesus told him to keep the commandments. He said he had kept them from his youth. Jesus told him he lacked one more thing, if he were to be perfect. He loved his money so much that he refused the last condition. You see, just doing the commandments are not enough. We must have no other gods before Him. This young ruler's god was his money.
Psalm 119:167 "My soul hath kept thy testimonies; and I love them exceedingly."
The word of God, which he kept cordially and heartily. And in his heart, laid it up there; and with his whole soul observed the doctrines and kept the precepts of it.
"And I love them exceedingly": And kept them from a principle of love, and not with mercenary and selfish views. And this love was exceeding great, not cold nor lukewarm, but ardent and fervent, love in the superlative degree.
We discussed how the soul of man has to do with his will. David is saying in this, that his will has followed the teachings of God and his spirit has overruled his flesh. He is saying, the battle within him was won by the spirit. His love for God's Word is what caused his will to line up with his spirit.
Psalm 119:168 "I have kept thy precepts and thy testimonies: for all my ways [are] before thee."
This is an appeal which is several times made in the psalm. Not with boasting, but as indicating the tenor and purpose of his life. Every man ought to be able to make such an appeal.
"For all my ways are before thee": Thou hast seen my manner of life, and I may appeal to thee in proof that I have thus kept thy law. No one can lay claim to entire perfection, but there is many a man who, while conscious of much imperfection, and many shortcomings, can appeal to God for the truth of the statement that his great aim of life has been to keep his commandments.
David is aware here, that God knows more about him than he knows about himself. He says, I am an open book to you. He knows that God has looked upon his heart and found it pure.
TAU
"I have longed for thy salvation"
Verses 169-176: The psalmist desired grace and strength to lift up his prayers, and that the Lord would receive and notice them. He desired to know more of God in Christ; to know more of the doctrines of the word, and the duties of religion. He had a deep sense of unworthiness, and holy fear that his prayer should not come before God. Lord, what I pray for is, what thou hast promised. We have learned nothing to purpose, if we have not learned to praise God. We should always make the word of God the rule of our discourse, so as never to transgress it by sinful speaking, or sinful silence. His own hands are not sufficient, nor can any creature lend him help; therefore, he looks up to God, that the hand that had made him may help him. He had made religion his deliberate choice. There is an eternal salvation all the saints long for, and therefore they pray that God would help their way to it. Let thy judgments help me; let all ordinances and all providences, (both are God's judgments), further me in glorifying God. Let them help me for that work. He often looks back with shame and gratitude to his lost estate. He still prays for the tender care of Him who purchased his flock with his own blood, that he may receive from him the gift of eternal life. Seek me, that is, find me; for God never seeks in vain. Turn me, and I shall be turned. Let this psalm be a touchstone by which to try our hearts, and our lives. Do our hearts, cleansed in Christ's blood, make these prayers, resolutions and confessions our own? Is God's word the standard of our faith, and the law of our practice? Do we use it as pleas with Christ for what we need? Happy are those who live in such delightful exercises.
Psalm 119:169 "Let my cry come near before thee, O LORD: give me understanding according to thy word."
TAU: The Twenty-second and last Part.
Not "my praise", as the Syriac version; but "my prayer". Put up in great distress, and with great vehemence and importunity (see Psalm 119:145). And when it is desired it might "come near before" the Lord, it does not so much suppose distance of place between the petitioner and the petitioned as earth is from heaven. As Aben Ezra observes, as distance of state and condition. The petitioner being a creature, and a sinful creature, and whose sins had separated between God and him. And now the only way of access is by Christ. Prayer can only pass to God through him, who is the only Mediator between God and man. By whom persons and services are brought near unto, him with acceptance. The sum of this request is, that his prayer might not be rejected and shut out. But that it might be admitted, might come up before God, and into his ears, and be regarded by him, and accepted with him.
"Give me understanding according to thy word": Meaning not natural, but spiritual understanding. Not that he was without any, as natural men are, whose understandings are darkened. For he had a large share of understanding of spiritual things. But he wanted more, he desired to know more of himself, of his wants and weaknesses. To know more of God in Christ, and of Christ, his person, offices, and grace. To know more of the doctrines of the word, and of the duties of religion. And particularly that he might have a better understanding of the business of prayer. And might know both what to pray for, and how to pray as he ought. All which is a gift from God. And he desires in all to be directed "according to the word" of God. The means of enlightening the understanding, and of increasing spiritual knowledge. Or else he means the promise of God, that he would give him more knowledge and understanding. That he might be taught of God, and follow on to know him, and increase in every branch of spiritual knowledge.
This cry of David's is not just to come before Him, but to be near Him. This understanding that David is crying out for here, is a gift of the Spirit of God.
Psalm 119:170 "Let my supplication come before thee: deliver me according to thy word."
The same with his "cry" in (Psalm 119:169). Only expressed by another word, signifying a petition for grace and favor, in a humble and submissive manner. Which it is entreated might be received and accepted, as before.
"Deliver me according to thy word": Of promise, such as that in (Psalm 50:15). Meaning from all troubles and afflictions. Out of the hands of all his enemies, and from the power of sin, Satan, and the world. And from all fears of wrath, ruin, and destruction. Kimchi observes, that this is not to be understood of a deliverance of the body from distress, but of the soul from the stumbling block of sin.
Supplication, in this particular verse, means, graciousness, or entreaty. The Word of God promises deliverance for those who love and serve God. David is bringing his petition before God, coupled with God's Word.
Psalm 119:171 "My lips shall utter praise, when thou hast taught me thy statutes."
Like water flowing from a fountain, as the word signifies. The heart of a good man is like a fountain of water, abounding: with good things. And his mouth is a well of life; out of the abundance of grace and good things in his heart his mouth speaks (John 4:14). And particularly his heart is filled with praise and thankfulness for the many blessings of providence and grace enjoyed. His lips show it forth; it comes flowing from him freely and readily, without force and compulsion, largely and plentifully. Constantly and continually, and with great vehemence and strength, as streams from a fountain.
"When thou hast taught me thy statutes": Which is what the psalmist often prays for in this psalm. And signifies he should be very thankful to God for, and should sincerely praise him, could he obtain this favor (see Psalm 119:7).
Praise from lips that do not understand God's statutes are false praise. The true praise is when your whole heart, full of understanding, praises God aloud. How can I praise except I know?
Psalm 119:172 "My tongue shall speak of thy word: for all thy commandments [are] righteousness."
It shall speak of it in the language of praise; it shall speak of it in making it known to others.
"For all thy commandments are righteousness": I see this; I feel it; and, therefore, I will speak of it. My impression that thy commandments are all righteous is so deep, that I cannot but speak of them. I must vindicate them; I must praise thee for them.
The tongue is the evilest part of the body. When the evilest part of the body speaks words of praise, it means the person is totally consumed with praise. When it is settled in his heart that the commands of God are righteous, there is nothing left to do but praise Him with everything within them.
Psalm 119:173 "Let thine hand help me; for I have chosen thy precepts."
Let thine hand of power help me against mine enemies, and deliver me from them. And let thine hand of providence and grace communicate to me, and supply me with and help me to everything needful for me. For body and soul; for time and eternity, all grace here, and glory hereafter. Let thy right hand help me on in my way, hold and uphold me, keep and preserve me safe to heaven and happiness.
"For I have chosen thy precepts": Not only the good part, which shall not be taken away, and the way of truth (Psalm 119:30). But even the commandments of God, which he preferred to the commandments of men, and choose rather to obey the one than the other. Having a most ardent affection for them, a high esteem of them, and a strong attachment to them (see Psalm 119:127).
The Hand of God is speaking of the Lord Jesus. A decision to follow God, always brings help from the Right Hand of God.
Psalm 119:174 "I have longed for thy salvation, O LORD; and thy law [is] my delight."
For temporal salvation and deliverance from enemies. And for spiritual and eternal salvation by the Messiah. And for the Messiah himself, the author of it. Kimchi interprets it of the salvation of the soul in the world to come (see Psalm 119:81).
"And thy law is my delight": Or "delights". His exceeding great delight, as being pure and perfect, holy, just, and good. A transcript of the divine nature, a revelation of the divine will. As in the hands of Christ, his surety and Savior, who had engaged to fulfil it for him. And as written in his heart; and as delivered from the curse and condemnation of it, through the suretyship engagements of Christ.
Every person who ever lived, has a longing in his heart to worship God. All the material things they might accumulate, and all the fame they might get, will not fill this longing of their heart. The Savior is the only One who can fill this longing. Salvation is the gift we receive, when we find Him and accept Him. He is the fulfillment of the law.
Psalm 119:175 "Let my soul live, and it shall praise thee; and let thy judgments help me."
The psalmist desires the continuance of his natural life, not for his own personal advantage, nor for the sake of his family. Nor with any worldly, sinister, and selfish views; but for the glory of God. And for the sake of praising him. Or his desire is, that his soul might be lively and comfortable. Or that he might be in a lively and cheerful frame of spirit, and so be in fit and proper circumstances to praise the Lord. For it is the living man in both senses, natural and spiritual, that is capable of praising the Lord (Isa. 38:19).
"And let thy judgments help me": That is, to praise him. Meaning either judgments on his enemies, as Aben Ezra; which furnish out matter and occasion of praise and thanksgiving (see Rev. 15:3). Or the word of God, the doctrines and precepts of it (see Psalm 119:164).
God breathed the breath of life in man, and he became a living soul. It is God that gives life. The breath of the Spirit of God can renew David's soul. When this breath of the Spirit of God comes in, it brings eternal life. David is speaking of his soul praising Him, when he says it shall praise thee. Let everything that has breath, praise the Lord. God's judgements have always been to benefit man.
Psalm 119:176 "I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments."
"I have gone astray": In spite of all that he has affirmed regarding Scripture's power in his life, the psalmist confesses that sin has not yet been eliminated from his life (compare Rom. 7:15-25). Any decrease of sin in his life should be attributed to the suppression of unrighteousness by the working of God's Word (compare verses 9-11).
The Great Shepherd will always go in search of the sheep that has strayed. If you are His sheep, you belong to Him. He will seek, until you are found. This really is a cry of repentance from David. David's heart has been always stayed on God. He never stopped belonging to God, even though he strayed.
Psalm 119 (verses 153-176) Questions
1. What does consider mean in verse 153?
2. Who is the advocate with the Father for the believer?
3. David realizes that he is helpless, unless what?
4. Who is the quickening Spirit?
5. Who is salvation offered to?
6. What do we have to do for it to be ours?
7. Why do the wicked not receive salvation?
8. Where is one prominent place in the Bible that we see the mercy of God?
9. In David's greatest persecutions, what does he do?
10. Why was David grieved over the transgressors?
11. David wants to be quickened according to what?
12. God does not make fleeting ______________.
13. Who are the princes in verse 161?
14. What is spoil?
15. In verse 163, David abhors _________.
16. How many times a day did David praise God?
17. What is that number symbolic of?
18. What is the peace spoken of in verse 165?
19. Why did the rich young ruler go away from Jesus sorrowful?
20. The soul of man has to do with his _____.
21. What does supplication, in verse 170, mean?
22. What is important about the tongue speaking of God's Word?
23. What does every person have a longing for?
24. What can renew David's soul?
25. Who should praise the Lord?
26. In verse 176, David says he has gone astray as a _________.
Prayer for deliverance from lying lips
A Song of degrees
Verses 1-4: The psalmist was brought into great distress by a deceitful tongue. May every good man be delivered from lying lips. They forged false charges against him. In this distress, he sought God by fervent prayer. God can bridle their tongues. He obtained a gracious answer to this prayer. Surely sinners dare not act as they do, if they knew, and would be persuaded to think, what will be in the end thereof. The terrors of the Lord are his arrows; and his wrath is compared to burning coals of juniper, which have a fierce heat, and keep fire very long. This is the portion of the false tongue; for all that love and make a lie, shall have their portion in the lake that burns eternally.
Verses 1-7: Psalms 120-136 comprise "The Great Hallel"; compare "The Egyptian Hallel" (Psalms 113-118), and "The Final Hallel" (Psalms 145-150). Almost all these psalms (15 of 17), are "Songs of Ascent" (Palms 120-134), which the Jewish pilgrims sang on their way up to Jerusalem (about 2,700 feet in elevation), on 3 prescribed annual occasions. These feasts included:
(1) Unleavened Bread;
(2) Weeks/Pentecost/Harvest; and
(3) Ingathering/Tabernacles/Booths. Compare (Exodus 23:14-17; 34:22-23; Deut. 16:16).
David authored 4 of these songs (Psalms 122, 124, 131, 133), Solomon one (Psalm 127), while 10 remain anonymous. When these psalms were assembled in this way is unknown. It appears that these songs begin far away from Jerusalem (compare Meshech and Kedar in Psalm 120:5), and progressively move toward Jerusalem until the pilgrims have actually reached the temple and finished their worship (compare Psalm 134:1-2). With regard to Psalm 120, the author and circumstances are unknown, although it seems as if the worshiper lives at a distance among unbelieving people (compare Psalm. 120:5).
III. Lament 120:5-7).
Psalm 120:1 "In my distress I cried unto the LORD, and he heard me."
Being at a distance from his own country, or, however, from the house of God. Persecuted by men, under the lash of their tongues. Reproached, abused, and belied by them. In this his case and circumstances, he betook himself by prayer to the Lord, and importuned help and deliverance of him. Knowing that none could help him as he (see Psalm 18:6).
"And he heard me": Answered him, and delivered him. The petition he put up follows, which shows his case, and his particular distress.
This is the first of the Songs of Ascent (120 - 134), a group of hymns that pilgrims sang on their way to Jerusalem for the holy feasts, Passover, Pentecost, and Tabernacles.
Verses 1-7: Psalms 120-136 comprise "The Great Hallel"; compare "The Egyptian Hallel" (Psalms 113-118), and "The Final Hallel" (Psalms 145-150). Almost all these psalms (15 or 17), are "Songs of Ascent" (Psalms 120-134), which the Jewish pilgrims sang on their way up to Jerusalem (about 2,700 feet in elevation), on 3 prescribed annual occasions. These feasts included:
(1) Unleavened Bread;
(2) Weeks/Pentecost/Harvest; and
(3) Ingathering/Tabernacles/Booths.
Compare (Exodus 23:14-17; 34:22-23; Deut. 16:16). David authored 4 of these songs (Psalms 122, 124, 131, 133). Solomon one (Psalm 127), while 10 remain anonymous. When these psalms were assembled in this way is unknown. It appears that these songs begin far away from Jerusalem (compare Meshech and Kedar in Psalm 120:5), and progressively move toward Jerusalem until the pilgrims have actually reached the temple and finished their worship (compare Psalm 134:1-2). With regard to Psalm 120, the author and circumstances are unknown, although it seems as if the worshiper lives at a distance among unbelieving people (compare psalm 120:5).
III. Lament (120:5-7).
The song of degrees is believed by many to be the song that was sung in front of the Ark of the Covenant, as it was brought back into the land. In all of these lessons, we have been looking more at the meaning of the Scriptures, rather than the history of the Scriptures. We are attempting to find practical applications of the Scriptures to our everyday life.
I find that most of mankind does not call on the Lord, until they have run out of ideas about how to get out of the problem they are in. It is a desperate cry then, that calls to the Lord. When you are in something, it means it surrounds you on every side. Truly the place to go in such a desperate situation is to the Lord. The most wonderful statement in the verse above is, He heard me.
Psalm 120:2 "Deliver my soul, O LORD, from lying lips, [and] from a deceitful tongue."
From the unjust censures and malicious slanders of mine enemies.
"From lying lips": False, deceitful, slanderous (compare notes at Psalm 31:18).
"And from a deceitful tongue": From a tongue whose statements cannot be relied on. Whose words are deceptive; whose promises are false. David was often called to experience troubles of this sort. And this is a kind of trial which may come upon anyone in a form which he can no more anticipate or prevent than he can the coming of a "mist from the ocean." No man can certainly guard against the influence of falsehood. No man can be sure that all that will be said to him is true. No man can be certain that all the promises made to him, save those made to him by God, will be performed.
"Lying lips ... deceitful tongue" (compare Psalms 52:2-4; 109:2; Rom. 3:9-18).
We find now just exactly what the distress is. To have your reputation slandered is probably the worst hurt you can have. It does not just break your bones; it breaks your heart. There is really no way to get away from this type of attack. If a person came at you with a physical sword, you could knock it out of their hand, but cutting you to pieces with their tongue is hard to fight against. Only God could deal with this type of attack. The tongue is the evilest part of the body. It can cut you to pieces.
Psalm 120:3 "What shall be given unto thee? or what shall be done unto thee, thou false tongue?"
Or, "what shall it give unto thee?" That is, what shall the deceitful tongue give unto thee, O my soul? Or to thee, to anyone that hears and reads this psalm? It is capable of giving thee a great deal of trouble, of doing thee a deal of mischief. And of injuring thy character, and hurting thy peace and comfort, if permitted.
"Or what shall be done unto thee, thou false tongue?" Or, "what shall the false tongue add unto thee?" It shall increase thy sorrows and distress. Or rather, what gain, profit, and advantage, shall the deceitful tongue get to itself by its lies and deceit? none at all; it may do harm to others, but gets no good to itself (see Isa. 28:15). Or, "what shall he (God) give unto thee?" Or, "what shall he add unto thee, thou false tongue?" so Jarchi. What punishment will not he inflict upon thee, who hates lying lips? What plagues will not he add unto thee, who knows all the deceit that is in thee, and spoken by thee? The answer is as follows:
If Jesus were answering this, He would say cut it out. Get rid of it. Of course, that is pretty drastic. You could not trade slander for slander, because that would make you as evil as the slanderer. The slanderer probably already has a bad reputation, and is trying to bring the person he is slandering down to his own level. There is really nothing man can do about this type of attack. The punishment must be left up to God.
Psalm 120:4 "Sharp arrows of the mighty, with coals of juniper."
"Sharp arrows ... coals": Lies and false accusations are likened to:
(1) The pain/injury inflicted in battle by arrows; and
(2) The pain of being burned with charcoal made from the wood of a broom tree (desert bush that grows 10-15 feet high).
There are two ways to look at this little verse. The mighty could have been speaking of the mighty of this earth. Their lies and slander against David would have been like sharp arrows shot into David's heart. Another way one might look at this is if this is the punishment from God Almighty for the terrible slander brought upon David. Those who live by the sword, must die by the sword. The coals of juniper speak of a hot fire, that burns a long time. It would fit either. My own personal opinion, is that these were still arrows from the evil tongue.
Verses 5-7: It is very grievous to a good man, to be cast into, and kept in the company of the wicked. From whom he hopes to be for ever separated. See here the character of a good man; he is for living peaceably with all men. And let us follow David as he prefigured Christ. In our distress let us cry unto the Lord, and he will hear us. Let us follow after peace and holiness, striving to overcome evil with good.
Verses 5-7: The psalmist actually lives among pagans who do not embrace his desire for peace.
Psalm 120:5 "Woe is me, that I sojourn in Mesech, [that] I dwell in the tents of Kedar!"
"Mesech" and "Kedar" were pagan peoples who created a hostile environment for the psalmist. He looked forward to arriving in Jerusalem, where he would hear welcome words of peace and truth. These were in Asia Minor (compare Gen. 10:2), and Kedar (Isa. 21:16), respectively.
The psalmist here, is feeling a very saddened plight for himself. Mesech and Kedar were similar to Gypsies. They wandered constantly and were at war with everyone they came into contact with. They even fought with each other from time to time. There really was nothing good that could be said of either of them. David is comparing his living among these liars as being in such an awful place. The word, sojourn, means that you are passing through. Dwell, however indicates a somewhat more permanent situation. At any rate, the psalmist feels that he is caught in the middle of a group of very sinful people.
Psalm 120:6 "My soul hath long dwelt with him that hateth peace."
The God of peace, against whom their carnal minds are enmity itself. Christ, the Prince of peace, the Man, the Peace, who has made peace by the blood of his cross, whom the world hates. The sons of peace, the quiet in the land, against whom the wicked devise evil things. The Gospel of peace, which the natural man abhors as foolishness. The way of peace, pardon, and salvation by Christ, which carnal men know not, and do not approve of. And the ordinances of the Gospel, which are paths of peace. In short, some are of such restless, quarrelsome, and contentious spirits, that they hate peace with any. They are like the troubled sea, that cannot rest; and cannot sleep, unless they do mischief to their fellow creatures. It is very uncomfortable living, especially living long with such. The Targum is, "my soul hath long dwelt with Edom, hating peace;" that is, with the Romans or Christians, who are intended. For the Jews understand this psalm of their present captivity.
It seemed that the psalmist here, (who is probably David), had lived among these evil people for a very long time. It reminds me of the believers in Christ, who are living in a very evil world. We do not understand the ways of these people, because we are not one of them. Christians are like an island to themselves. They are sojourners in an evil land. Thank goodness, we do not fit in with the liars and thieves around us. These people in the previous verse was said by historians to have been armed heavily, just looking for a fight to get into. This would be a terrible place for the peaceful little shepherd boy to live.
Psalm 120:7 "I [am for] peace: but when I speak, they [are] for war."
Am wholly peace. A man of peace, as Aben Ezra. Of a peaceable disposition, devoted to peace. Love it, seek and pursue it, as every good man does, who is called to it, and in whose heart it rules. Such follow peace with all men, and the things which make for it. And, as much as in them lies, endeavor to live peaceably with all.
"But when I speak, they are for war": Make a motion for peace, and propose the terms of it, they declare against it, and are for war. Or when he spoke of the things of God, and of his experience of them, of the word of God, and of the truths of it, and of what he believed (Psalm 116:10). And especially when he gave good counsel and advice to them, and reproved them for their sins, they could not bear it. But hated him for it, and proclaimed war against him. And could not behave peaceably to him in any degree, but became his avowed, sworn, and implacable enemies. The Targum is, "when I prayed;" either prayed to God, that they did not like. Or prayed for peace with them, that they would not grant; but became more embittered against him.
David was always for peace, but when he was forced into war, the Lord was with him in battle. It seemed there was no way to have peace with these people, who thought of nothing but war. Even while he was speaking to them, trying to find peaceful solutions to the problems, they had their weapons drawn ready for war.
Psalm 120 Questions
Gods sustaining power
A Song of degrees.
Psalm 121: This psalm fits well against the backdrop of a pilgrimage for it is concerned with the uncertainties one faces on such a journey. It moves naturally from the need for help (verses 1-2), to the promise of God's protection (verses 3-8). Verse (1b), should probably be retranslated as a question, which is quite permissible. The psalmist is not looking at the hills as a source of help but as a source of threat or harm. Then he raises the question: "From whence cometh my help?" Verses 2 is his immediate answer.
Verses 1-8 (see note on Psalm 120-7). The author and circumstances are unknown. This song strikes a strong note of assurance in 4 stages that God is help and protection to keep both Israel and individual believers safe from harm.
III. God - Protector (121:5-6);
Verses 1-2: As the psalmist anticipates his journey through "the hills" to Jerusalem, a route filled with anxiety, he seeks for help, perhaps looking around and within, and then finally looks up. His "help", all help, comes from above. Both nature and a person's very life are God's handiwork; He has the power to aid His people (146:6).
Psalm 121:1 "I will lift up mine eyes unto the hills, from whence cometh my help."
Not to the hills and mountains in Judea, looking about to see if the inhabitants of them. Or any bodies of men, appeared upon them to his help in distress. Rather to the hills of Moriah and Zion, where the Ark of God, the symbol of his presence, was. And to whom he looked for assistance and deliverance. Or to heaven, the holy hill of the Lord, and to him that dwelleth there (see Psalm 3:2). The lifting up of the eyes is a prayer gesture (John 11:41); and is expressive of boldness and confidence in prayer, and of hope and expectation of help and salvation (Job 11:15).
"From whence shall my help come?" Not from hills and mountains; not from men, for vain is the help of man; not from kings and princes, the great men of the earth, nor from the most powerful nations. But from the Lord (as in Psalm 121:2), which may be an answer to this.
Sometimes, when we are in the valley of despair, as the psalmist was in the last chapter, everything looks hopeless. This verse above is the answer, not only for the psalmist, but for all who are in trouble. In this life, we go through valleys, but we must always look up for help, and climb back up to the mountaintop. Do not keep looking downward in a cast down fashion, look up to the hills, for help is on its way. Let's look at something Jesus had to say about the very same thing in the following verses.
Luke 21:26-28 "Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken." "And then shall they see the Son of man coming in a cloud with power and great glory." "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."
This is speaking of a time when trouble is everywhere you look. There is only one help for the psalmist, or for anyone else, who is surrounded with problems. Look up and rejoice, God will come to your rescue.
Psalm 121:2 "My help [cometh] from the LORD, which made heaven and earth."
"My help": The psalmist does not look to the creation, but rather the Creator for his help.
Who helps his people out of the hands of all their enemies, and out of all their troubles and afflictions. He helps them in the performance of duty, in the exercise of grace, in bearing the cross, in fighting the Lord's battles, and on in their journey. He helps them to all blessings, temporal and spiritual. To all needful supplies of grace here, and glory hereafter. And this help he gives is quick and present, suitable and seasonable, is sufficient, and sometimes with, and sometimes without means. And they have great encouragement to expect it from him, since he is able to give it, being the Maker of heaven and earth. For what is it that he cannot do, who has made both them? And besides, he has promised to help them, and he is faithful that has promised. He has laid help on Christ for them, and set up a throne of grace, where they may hope to find grace and mercy, to help them in time of need. And they have had past experiences of his help and salvation.
LORD here, is Jehovah. To add, which made heaven and earth, adds to the name Jehovah the Word.
John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God." "All things were made by him; and without him was not any thing made that was made."
The spoken Word of God created the heaven and earth. God said, "let there be", and it was so. The God that was Creator of everything, including me, would be the best help a person could have. Notice, there is no doubt in his statement. He does not say, maybe He will help me. He says cometh, which means continues to come. My help continues to come from the Lord.
Psalm 121:3 "He will not suffer thy foot to be moved: he that keepeth thee will not slumber."
This is either an address of the psalmist to his own soul; or to any other good man, his friend and acquaintance, assuring of stability, and of final perseverance in grace to glory. The Lord keeps the feet of his saints from falling: he will not suffer them to be moved out of the spiritual estate in which they stand. Nor off of the Foundation and Rock of ages, on which their feet are set, and their goings established. Nor out of the house of God, where they are as pillars. Nor out of his ways, where he upholds their goings. Moved in some sense they may be, yet not "greatly moved"; their feet may be "almost" gone, and their steps "well nigh" slipped, and yet shall not fall finally and totally, or so as to perish (see Psalm 62:2). "Moved" (compare Psalms 37, 23, and 24).
"He that keepeth thee will not slumber": Neither angels nor men are the keepers of the saints, but the Lord himself. He is the keeper of every individual saint, of every regenerate person, of every one of his sheep, of every member of his church. He keeps them by his power, he preserves them by his grace, he holds them with his right hand. Guides them by his counsel, keeps their feet from falling, and brings them safe to glory. And a watchful keeper he is, he does not so much as slumber; he keeps them night and day, lest any harm them (Isa. 27:3).
In Hebrews chapter 13, we read that He will never leave us, or forsake us. God is a present help. He is always there to help us night and day. If you are standing on the Rock that cannot be moved, you will not slip. The Great Shepherd never sleeps or lets the wolves come in and get the sheep. He is ever watchful over His sheep. The assurance is, that He will be with us even unto the end of the earth.
Psalm 121:4 "Behold, he that keepeth Israel shall neither slumber nor sleep."
"Slumber": Compare the appearance of sleep, Psalm 44:23. The living God is totally unlike the pagan gods/dead idols (compare 1 Kings 18:27).
This does not just mean physical Israel, who the presence of God was continually with on their way to the Promised Land. Spiritual Israel (Christians), are on a journey to their promised land (heaven). God is with His own every step of the way to make sure our journey is completed. The presence in the wilderness was the fire by night and the cloud by day. The presence with the believer, now, is the Holy Spirit which is our Comforter and our Guide. He will guide us to eternal life in heaven (our promised land).
Verses 5-6: Traveling across the arid desert toward their city, the pilgrims' great danger was exposure to the elements, and particularly the heat. They could be scorched if they did not find "shade".
Psalm 121:5 "The LORD [is] thy keeper: the LORD [is] thy shade upon thy right hand."
Thy Preserver; thy Defender. He will keep time from danger; he will keep thee from sin; he will keep thee unto salvation.
"The Lord is thy shade". The Lord is as a shadow: as the shadow of a rock, a house, or a tree, in the intense rays of the burning sun (see the notes at Isaiah 25:4).
Upon thy right hand": Partly to uphold thy right hand, which is the chief instrument of action. And partly to defend thee in that place where thine enemies oppose thee. This represents the place of human need (see Psalm 109:6; and compare Psalms 16:8; 109:31).
LORD here, is Jehovah. The promise is that the evil one cannot snatch you away from God. He is our Keeper. Look, with me, at the following 2 Scriptures that tell exactly what I want to say here.
John 10:28-29 "And I give unto them eternal life; and they shall never perish, neither shall any [man] pluck them out of my hand." "My Father, which gave [them] me, is greater than all; and no [man] is able to pluck [them] out of my Father's hand."
The shade here, means a protector from harm. The right hand always has to do with the spirit. This then, would be saying that God Himself protects the spirit of His followers.
Psalm 121:6 "The sun shall not smite thee by day, nor the moon by night."
With its rays, which it shoots forth like darts, and which fly swiftly, and pierce and hurt. Hence Apollo, the same with the sun, is represented with a bow and arrows; so the rays of the sun seem to be called in (Hab. 2:11).
"Nor the moon by night": This clause should be supplied, as a learned man observes, thus, "neither shall the moon cool thee by night"; for that has no warmth in it, and cannot smite with heat, as the sun does. For even, as he observes, its rays focused by a magnifying glass will not communicate the least degree of sensible heat to bodies objected thereunto. Yet some say the moon is not only moist, but heats bodies as the sun. The Septuagint version is, "the sun shall not burn thee by day, nor the moon by night". And burning may be ascribed to the cold frosty air in a moonlight night, as to the north wind.
"By day ... by night": Around the clock protection.
The key word in this is smite. Smite means to strike you lightly, or severely. Day and night God is our Protector. The elements of nature would cooperate with the believer, and not be harmful to them. Just as the Spirit of God was with physical Israel, He will be with and protect spiritual Israel (Christians).
Verses 7-8: God's care includes His limitless ability to "preserve" believers from "all evil" and extends not just to all settings of life but for all time, both now and forevermore. "Going out and ... coming in" is an idiom that speaks of the regular routines of life.
While this seems to have a temporal sense at first glance, there are indications that it looks beyond to eternal life, e.g., all evil (verse7), and forevermore (verse 8).
Psalm 121:7 "The LORD shall preserve thee from all evil: he shall preserve thy soul."
The Word of the Lord, as the Targum. Not from the evil of affliction, though from that as a penal evil; or as a real one, it being made to work for good. But from the evil of sin; not from the being or commission of it; but from its dominion and damning power, or from a final and total falling away by it. And from the evil of the world; not from tribulation in it, nor from the reproach or persecution of it. But from the wickedness and lusts that are in it. And from the wicked men of it, their power, rage, and fury: and from the evil one, Satan. Not from his temptations, but from sinking under them, and perishing by them (see John 17:12).
"He shall preserve thy soul": He preserves the bodies of his people, oftentimes from diseases and disasters, and from death, till the appointed time comes. And then he preserves their dust in the grave, and raises it up at the last day. But more especially their souls, the redemption and salvation of which he undertook, and has affected. And which are preserved by him safe to his coming, kingdom, and glory.
Psalm 121:8 "The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore."
Preserve thee in going out and coming in; in going from thy dwelling, and returning to it. In going from home and coming back; that is, everywhere, and at all times. Compare (Deut. 28:6; see the notes also at Job 5:24).
"From this time forth, and even forevermore." Through this life and for ever. This is the gracious assurance which is made to all who put their trust in God. At home and abroad; in the house, in the field, and by the way; on the land and on the ocean. In their native country and in climes remote; on earth, in the grave, and in the eternal world, they are always safe. No evil that will endanger their salvation can befall them. Nothing can happen to them here but what God shall see to be conducive to their ultimate good. And in the heavenly world they shall be safe forever from every kind of evil, for in that world there will be no sin, and consequently no need of discipline to prepare them for the future.
Evil may be all around you, but the LORD will build a hedge around you.
Psalms 91:7 "A thousand shall fall at thy side, and ten thousand at thy right hand; [but] it shall not come nigh thee."
Just as the LORD made a separation from the firstborn of Egypt and the firstborn of the Hebrews, He will make a separation for us as well. Preserve means keep. The sum total of this is, that he will keep our soul. When I look at this, I see the 23rd Psalm. He is our Shepherd. He leads me where I should go. He leads me to green pastures, He leads me to clear water, He watches over me while I rest. The wolves cannot get me because He protects me. When the Shepherd is there, I fear no evil even though I am walking through the shadow of death. He not only leads me to this green pasture once, but over and over as I need food. He watches His sheep, as they go out and come in, to make sure they are all there, and that they are in good shape. If they wander off, He goes after them. I shall not want, because He provides all my needs. Notice, that when I am in His presence, He restores my soul. He leads me in the straight and narrow path of righteousness. He even prepares a table before me in the presence of my enemies. He fills my cup so full that it runs over.
If I belong to the Great Shepherd, surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.
Psalm 121 Questions
"Pray for the peace of Jerusalem"
A Song of degrees of David.
Psalm 122: The end of a pilgrimage to Jerusalem was probably the occasion of this psalm. It contains a recollection of the pilgrimage (verses 1-2), praise for Jerusalem (verses 3-5), and a prayer for Jerusalem (verses 6-9).
Verses 1-9: See notes on (Psalms 120:1-7). David expressed his great joy over Jerusalem, which he had settled by defeating the Jebusites (compare 2 Sam. chapter 5), and bringing the tabernacle and Ark for permanent residency (compare 2 Sam. chapter 6). David's desire/prayer was temporarily fulfilled in Solomon's reign (compare 1 Kings 4:24-25). It is ironic that Jerusalem, which means "city of peace", has been fought over through history more than any other city in the world. Prophetically, David's desire will not be experienced in its fullness until the Prince of Peace (Isa. 9:6), comes to rule permanently (Zech. 14:9, 11), as the promised Davidic King (compare 2 Sam. 7:12-13, 16; Ezek. 37:24-28).
122:1 "I was glad when they said unto me, Let us go into the house of the LORD."
"The house of the Lord": A term used of the tabernacle (compare Exodus 23:19; 34:26; 2 Sam. 12:20), not the temple that would be built later by Solomon.
Are you glad, when someone says let's go to church? David of course, is the penman here. David loved the Lord. He was always excited when it was time to go to worship with his God. He was not only glad for himself, but he was glad that others wanted to go as well. This is probably speaking of the physical house of the LORD here on the earth. It would be said also, of those who have run their race and are prepared to meet their LORD at His throne in heaven. Any times I ask someone, why do you go to church? Is it a joy to go? Would you rather be doing something else? Are you going because you are obligated to go, or do you go because you want to go? In David's case here, he was excited about just the thought of going. It was with great anticipation that he went. He knew the Presence of God was there over the mercy seat. Oh to be just in the near vicinity of the LORD. I can truthfully say, that it is with joy I think upon the possibility of going to church. I am likewise anticipating the day when I can go home to be with Him and never have to leave again. When I think of Anna that was in the temple day and night, praying and fasting, I think of a woman who truly loved God. She just stayed, because she did not want to leave that Presence of God. Think on these things.
Psalm 122:2 "Our feet shall stand within thy gates, O Jerusalem."
"Stand within thy gates": Sometime after the Tabernacle and Ark of the Covenant had arrived in the city of David (2 Sam. chapter 6). David's joy is that the Ark has found its proper location.
The word stand, here, means a stationary fact. This means they are not leaving, but standing. The joy of the first verse has run on over in this. It is such a joy just to stand within the gate. Those who have travelled to Israel can vouch for the joy of just standing in the gate. There is a heavenly Jerusalem that this can be looking forward to as well.
Psalm 122:3 "Jerusalem is builded as a city that is compact together:"
"Compact together": The Jerusalem of David's day (Zion), was smaller than the enlargement by Solomon.
Probably when David penned this, the city was not what we see there today. Possibly he was speaking of it prophetically. It is very compact with a wall completely around it. The city, many times in the Bible, is speaking of the church. We know that the church also, is compact. It is a close-knit group (family).
Psalm 122:4 "Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD."
"The testimony of Israel": Refers to God's command to go up to Jerusalem 3 times annually (see note on Psalms 120:1-7).
Now we see an important reason for going up to the temple. This is still one of the reasons for going to church. O give thanks unto the Lord, for He is good. There were twelve tribes of Israel, but the thing that kept them together was their God. The temple in Jerusalem would be their gathering place of worship. The families of the tribes would come at least three times a year to the temple to worship.
Psalm 122:5 "For there are set thrones of judgment, the thrones of the house of David."
In Jerusalem as the Targum. Here were courts of judicature, and thrones for the judges to sit upon, to execute judgment and justice to the people.
"The thrones of the house of David": The Targum is, "thrones in the house of the sanctuary, for the kings of the house of David;" who might sit there, as the Jews say, when others might not. In the church of Christ, the heavenly Jerusalem, every saint is a king, as well as a priest. And all have thrones and seats there. Have a power of judging, not only lesser matters pertaining to this life, but such as regard the spiritual peace and welfare of the church and interest of Christ. Having laws and rules given them to go by, in the admission and exclusion of members, and respecting their conduct to each other, and to their Lord and head. And in the New Jerusalem there will be thrones set, not only for the twelve apostles of Christ, and for the martyrs of Jesus, but for all the saints. There will be the thrones of God and of the Lamb, and every overcomer shall sit down on the same. This honor all the saints will have (Matt. 19:28).
The throne of judgement was in Jerusalem. David was the leader of all 12 tribes at this time. Each tribe had a leader, but matters of great importance were judged by David in Jerusalem.
Verses 6-9: A most appropriate prayer for a city whose name means peace and is the residency of the God of peace (Isa. 9:6; Rom. 15:33; Heb. 13:20). Compare prayers for the peace of Israel (Psalms 125:5; 128:6), and other psalms which exalt Jerusalem (Psalms 128, 132, 147). History would prove that bad times had to come (Psalms 79, 137), before the best of times (Rev. chapters 21 and 22).
Psalm 122:6 "Pray for the peace of Jerusalem: they shall prosper that love thee."
In whose prosperity both your civil and your religious privileges are deeply concerned. They shall prosper; or, let them prosper. The future being taken imperatively, as is very frequent. The Lord grant them prosperity and all happiness.
"They shall prosper that love thee": That love Jerusalem, the church of God. That love Christ, her King; the saints, her citizens; her laws and ordinances. And the word of the Lord that goes out of her, and is ministered in her. Which is shown by an attendance with her on them, and by their prayers for her prosperity and welfare. And such prosper in their outward affairs, as Obed-edom and his family were blessed for the sake of the Ark he took in and took care of. And in their spiritual affairs their souls prosper, as Gaius's did. And as such do who are favored with the discoveries of the love of God, with an application of pardoning grace and mercy, and have a spiritual appetite for the word; when their graces are in lively exercise. Their corruptions are subdued, spiritual light and zeal for truth are increased, inward strength is renewed, communion with God is enjoyed, and they are fruitful in every good work.
Jerusalem was taken from the word Salem, which means peace. The city of peace has known very little peace. Perhaps, its name is for the peace it will know when Jesus reigns on the earth. We should all pray for Jerusalem, the city of our Great God. This city is the called the city of God. We should all love this city. I believe this is also speaking in a prophetic way about the church. Those who love it are blessed.
Psalm 122:7 "Peace be within thy walls, [and] prosperity within thy palaces."
The word "say" might be supplied; for this, with the following, seem to be petitions the psalmist puts into the mouths of those he desires to pray for Jerusalem's peace. And he directs them to pray in this manner, to take with them such words as these, and pray to the Lord. Jerusalem was a walled city, and so is the church of God. God himself is a wall of fire around her. Salvation by Christ is as walls and bulwarks to her; the power and providence of God protect her. Within these walls the people of God have a place and a name. All the inhabitants of Zion in common are included in this petition, and peace is wished for them all. Let their condition and circumstances be what they may, be they high or low, rich or poor, stronger or weaker believers, children, young men, or fathers. Some render it, "in thine army", as the Targum, and other Jewish writers; in the church's militia, all saints being soldiers and in a warfare state. And here success to their arms against sin, Satan, and the world, is wished for.
"And prosperity within thy palaces": As there were palaces in Jerusalem for the king, the nobles, and great men in the land. So there are in the church of God, where he is known, for a refuge. Even the meanest places in it are preferable to the palaces of the greatest monarchs (see Psalm 48:3). And here indeed all the saints are kings, and have their palaces. But particularly there are some who are set in the first place in the church, and over others in the Lord. Who are their guides and governors, and are in office relation to the church as pastors and deacons now, as there were priests and Levites before. And the prosperity of these is to be prayed for, the good of the whole church being involved therein.
This is a prayer for peace within the walls. Again, this can be speaking of the walls of physical Jerusalem, or it could be speaking of the walls of the church.
Psalm 122:8 "For my brethren and companions' sakes, I will now say, Peace [be] within thee."
Who were regenerated by the spirit of God. Adopted into his family, and children of the same father. Stood in the same relation to Christ the firstborn, and members of the same church; and so brethren. Partners in the same blessings and promises of the covenant. Partakers of the same grace. Joined together in religious worship. Shared in the same joys and griefs. Travelers together to the same heavenly country, and entitled to the same glory and happiness. So David, though a king, reckoned his meanest subjects as such, who were spiritual men. And for their sakes, through the goodwill, love, and affection he bore to them, he would set praying souls an example, and by it enforce his own exhortation, as follows.
"I will now say, peace be within thee": Now and always put up this petition, and not put it off to longer time. That peace and prosperity may always attend the church of God, as well as the city of Jerusalem, literally considered, and the inhabitants of it.
This Psalm started with someone asking David to go the house of the Lord. His brethren and companions, here, are the same as those mentioned (in the 1st verse). This is saying, that all believers would benefit by the peace of Jerusalem. This is not a private place for just David to worship. It is a place for all who love God to worship.
Psalm 122:9 "Because of the house of the LORD our God I will seek thy good."
Not because of his own palace, nor because of his own house and family. Nor because of his own personal interest; though all were concerned in the peace of Jerusalem. But chiefly because of the sanctuary of the Lord, as the Targum. Because of the worship and service of God in it; because of his great love and zeal for the house and church of the living God, which ate him up (Psalm 69:9).
"I will seek thy good": The good of Jerusalem and the good of the church of God. Do all the good he could to it both with his purse and prayers, and by stirring up others to do the same (see Psalm 51:18).
David was not allowed to build the temple in Jerusalem, because he was a warrior. We said in a previous lesson, that David was a man of peace who had been forced into war. David wanted the temple in Jerusalem built so badly, that he gave a fortune in gold and silver for the building. We see in the verse above, that David made peace around him, so the house of the Lord could be built in peaceful times.
Psalm 122 Questions
Prayer for mercy
A Song of degrees.
Psalm 123: This psalm expresses first the trusting attitude of the psalmist (verses 1-2), then his petition offered from a distressing situation (verses 3-4).
See note on Psalm 120:1-7. The author and situation are unknown.
Verses 1-2: The writer looks expectantly to God as a servant or slave looks to the hand of their master or mistress.
The "hand" here is used as a metaphor for provision, slaves were fully dependent on their masters to meet their needs. The psalmist is in a position of humble expectation as he awaits God's provision of help.
Psalm 123:1 "Unto thee lift I up mine eyes, O thou that dwellest in the heavens."
"Mine eyes": The progression from Psalm 121:1. "Dwellest in the heavens" (compare Psalms 11:4; 103:19; 113:5).
Dwellest means continues to dwell. We saw in a previous lesson, the psalmist looking from the valley to the hills. Here we see him looking into heaven itself.
1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
There is a throne in heaven, and we are told that the Lord Jesus is at the right hand of the Father. We also know that the Christians have an advocate with the Father. Our help is in the heavens. You cannot depend on people to help you. They will let you down. Our help is in heaven at the throne of God. We are allowed to look into the heavens to the throne of God, because Jesus opened the way for us. Many a saint like Stephen actually saw the throne of God. Do not look to this earth for answers to problems, you will just get more problems. Look to heaven and the Lord.
Psalm 123:2 "Behold, as the eyes of servants [look] unto the hand of their masters, [and] as the eyes of a maiden unto the hand of her mistress; so our eyes [wait] upon the LORD our God, until that he have mercy upon us."
"Servants ... masters": The psalmist reasons from the lesser to the greater (human to the divine; earthly to the heavenly). One's eyes should be on the Lord to mercifully meet one's needs.
Behold says stop for a moment and pay close attention to this. These servants, mentioned here, were watching for their master to direct them to the next job. The maiden looking at her mistress is the very same thing. We must also look at the signs and signals we get from the Lord. We are not to be caught up in the signs, but we are to use them to tell us what is about to happen. (Matthew chapter 24), gives us a list of things to watch for. We must keep our attention on the Lord at all times. It is a very dangerous thing to take your eyes off the Lord, and start looking around you at things of the earth.
Verses 3-4: "Contempt ... scorning": From unbelieving pagans, perhaps the Samaritans (compare Neh. 1:3; 2:19).
Psalm 123:3 "Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt."
Merit is not pleaded; for, though servants, they knew they were unprofitable ones. But mercy is asked; whether by the awakened sinner, under first convictions, or by the backsliding professor, for forgiveness of sins, under a sense of them. Or as under the correcting: and chastising hand of God for them. And which is repeated, to show the state of their case, which requires mercy, and in haste. And the eagerness of their spirit, and the earnestness of their suit, their prayer being the effectual fervent prayer of a righteous man.
"For we are exceedingly filled with contempt": By reason of meanness in outward circumstances, the common lot of God's people. And therefore are reckoned the faith of the world, and the off scouring of all things. And on account of their religion, which wicked men make a jest of; reckon an engine of state, to keep people in awe of the civil magistrate. Or a piece of priest-craft, to serve the lucrative views of a set of men. And particularly on account of peculiar doctrines embraced, which are branded as novel, irrational, and licentious. And ordinances, which entirely depend on the sovereign will of the institutor of them. For these things, and the like, contempt was plentifully poured upon them. They had enough of it, and too much, so much that they could not bear it. It was become intolerable and loathsome, and the more, as it had been a long time continued on them. So Aben Ezra and Kimchi interpret the word, rendered "exceedingly", of a long time.
We have discussed several times how urgently we need the mercy of our Lord. We do not want justice, because of our shortcomings. The fact that he asked twice for mercy just shows the seriousness of the request. Contempt, in this particular instance, means disrespect. It could also mean bitterness. The contempt they were filled with was from those around them. The evil people around the psalmist had no respect for him at all. They were bitter and hateful in their dealings with him.
Psalm 123:4 "Our soul is exceedingly filled with the scorning of those that are at ease, [and] with the contempt of the proud."
That are in easy and affluent circumstances; abound in the things of this world, and have more than heart can wish. Have no outward trouble, as other men, or as the saints have. Nor any uneasiness of mind, on account of sin and their eternal state. They have been at ease from their youth. Satan, that has the possession of them, keeps the goods in peace. And their consciences are seared as with a red hot iron, and they are past feeling. Though they are far from having any true solid peace of mind. And such persons are generally scorners of the saints, and load them with their gibes and jeers in a most insolent manner; which makes it very irksome and grievous to bear.
"And with the contempt of the proud": Who are proud of their natural abilities. Of their wealth and riches, and of their honors and high places. And such are generally scorners, and deal in proud wrath. And, through their pride, persecute the poor saints with their reproaches, and by other ways (see Prov. 21:24). Some understand by these characters, "that are at ease", or "quiet", and are "proud", or "excellent", as the phrases may be rendered. Such described by them as are the objects, and not the authors, of scorn and contempt. Even the saints, who are the quiet in the land, and the excellent in the earth. Those precious sons of Zion, who are disesteemed by the men of the world (Psalm 35:20).
The proud, we decided, were lost and were living for just the here and now. They had not humbled themselves and come to the Lord. They felt that they were their own boss, and they did not want anyone telling them what to do. Those that are at ease possibly, means that they were well off financially and thought they did not need God. They ridiculed the psalmist for his stand he had made for God. They actually hated the psalmist and what he stood for.
Psalm 123 Questions
Praise for deliverance from enemies
A Song of degrees of David.
Psalm 124: This psalm reflects on deliverance from danger. From a realization of the Lord's help (verses 1-5), the psalmist moves to the appropriate response to the Lord's help (verses 6-8).
Verses 1-8 (see note on Psalm 120:1-7). A Davidic psalm which generically recalls past deliverances, possible the Exodus (verse 5).
Here is affirmation of God's eternal vigilance for His people. The danger was so great, their helplessness so obvious, and deliverance so unlikely that if God had not intervened, utter ruin would have been inevitable.
Verses 1-2: God has preserved Israel from extinction.
Psalm 124:1 "If [it had not been] the LORD who was on our side, now may Israel say;"
Unless it was Yahweh who was with us. The idea is, that someone had been with them, and had delivered them, and that such was the nature of the interposition that it could be ascribed to no one but Yahweh. It bore unmistakable evidence that it was his work. The deliverance was of such a kind that it could have been accomplished by him only. Such things often occur in life, when the intervention in our behalf is so remarkable that we can ascribe it to no one else but God.
Now may Israel say": May well and truly say. The danger was so great, their helplessness was so manifest, and the deliverance was so clearly the work of God, that it was proper to say that if this had not occurred, ruin would have been inevitable and entire.
This is certainly not a complete statement, but means so much. Out of all the peoples of the world, God chose Israel to be His. On the journey from Egypt to the Promised Land, God went with them and helped them. He subdued their enemies, who in many instances were mightier in battle. The countries around them realized right off that God was on Israel's side in battle. They were aware of the Red sea parting for Israel and then drowning the Egyptians. They were not afraid of Israel, but they were afraid of Israel's God. Israel had not been trained for war. They had been slaves in Egypt. Only the mighty hand of God brought them out, and then preserved them in the wilderness and against their enemies. Had it not been for the LORD, they would have died.
Psalm 124:2 "If [it had not been] the LORD who was on our side, when men rose up against us:"
This he repeats both for the confirmation of it, and to excite the attention of the Israelites to it. As well as to observe that it was not once only, but again and again, many times the Lord appeared to be on their side. The Targum renders it, "the Word of the Lord;" the essential Word, the Son of God (and so in Psalm 123:1). In the king's Bible;
"When men rose up against us": Wicked men; though no hard epithet is given in the text, however just. "The enemies of God's people are only called "men" by them, to show their meekness and patience. It is in the singular number, "when man rose up"; hence Aroma interprets it of Pharaoh king of Egypt, and R. Obadiah of Haman. But it might be better interpreted of the man of sin, the man of the earth; who, at the head of his antichristian party, has rose up against the saints, oppressed them, and threatened them with utter ruin (2 Thess. 2:4). Though it is best to understand it of a body of men. Of men not mean, but mighty. Not few, but numerous. And who united as one man against the people of God, and rose up against them in a hostile manner; being full of enmity to them, and bent upon their ruin.
You must remember, the land they went into had belonged to someone else. The countries around Israel hated her. The battle they did attempt, without God's instruction to fight, left Israel the loser.
Psalm 124:3 "Then they had swallowed us up quick, when their wrath was kindled against us:"
Or "alive"; as the earth swallowed up Korah and his company. Or as the fish swallowed up Jonah; or rather as ravenous beasts swallow their prey; to which the allusion is. The people of God are comparable to sheep and lambs, and such like innocent creatures. And the wicked to lions, tigers, wolves, bears, and such like beasts of prey that devour living creatures.
"When their wrath was kindled against us": Which is cruel and outrageous. There is no standing against it, nor before it. It is like a fierce flame of fire that burns furiously, and there is no stopping it. None but God can restrain it.
This one little group of people would have been no match for the evil countries around them, if God had not stepped in and fought their battles for them. This is like the church today, if God were not standing between the world and His church, the church would not be able to stand. God will even protect an individual who is doing His will in the midst of all the trouble. If it were not for God, we would not have a chance.
Verses 4-5: "Waters ... stream ... proud waters": The Red Sea crossing (Exodus chapter 14), and/or the Jordan crossing (Joshua chapter 3), are pictured.
Psalm 124:4 Then the waters had overwhelmed us, the stream had gone over our soul:
People, comparable to waters for their multitude, strength, force, and impetuosity. Which bear down all before them, and against which there is no standing. Which, like the waters of the flood, overflow and destroy all they pass over. These are the floods of ungodly men, which are very destructive and terrible (see Rev. 17:15). Together with all those reproaches, afflictions, and persecutions, which come along with them. Which the presence of God only can bear up his people under, and carry them through (SOS 8:7).
"The stream had gone over our soul": And so deprived them of life. The whole force of the enemy; which, like a stream, flows in with great strength and rapidity, when a breach is made and spreads itself. Arama interprets it of the stream of the Egyptians, and restrains it to them, their armies and forces. But it rather designs others, and the enemies of God's people in general, which threaten their ruin, even their very souls and lives. It may be applied to the stream of corruptions, the flood of temptation and flow of persecutions, such as the flood the dragon cast out of his mouth after the woman. Which, were it not for divine grace and assistance, would destroy the saints, who have no might against this great force (2 Chron. 20:12).
The flood of opposition to the church would be such an overwhelming flood that it would overcome the church, if it were not for God. The strangest thing to me, is that the church seems to grow the most under the greatest opposition. Always the underground church in countries where it was forbidden to have churches, has been very strong. There were so many enemies of Israel, that if the Lord had removed His protection, they would have fallen as they did to Babylon.
Psalm 124:5 "Then the proud waters had gone over our soul."
The wicked, who, through their pride, persecute the poor saints. These proud tyrants and persecutors would prevail over them, to their ruin and destruction. Who, for their number, force, and strength, and especially for their pride and haughtiness, are like to the strong, boisterous, and swelling waves of the sea. Were they not stopped and bounded by him who has said, "thus far shall ye go, and no farther" (Job 38:11).
In the opposition to the church, the oppressors have not only classed us as religious fanatics, but they arrogantly proclaim their contempt for the believers and the church body. It seems to come like waves on the sea, but then the Lord speaks to the sea, and it calms down. The devil and his crowd can roar and try to threaten and scare us, but if we stand against the wiles of the devil, He will flee.
Psalm 124:6 "Blessed [be] the LORD, who hath not given us [as] a prey to their teeth."
Here begins the church's thanksgiving for deliverance from all their enemies, their proud persecutors; and from all afflictions and troubles by them. Which they could never have been delivered from, had not the Lord appeared for them. And therefore, it is but just that he should have all the glory of it, and be blessed and praised on account thereof.
"Who hath not given us as a prey to their teeth": The teeth of wicked men are like spears and arrows, like swords and knives, to devour good men. Their passions are strong, and their desires very vehement after their ruin. And, if suffered, the saints would fall an easy prey to them. But God will not give them up to them, either to Satan the devouring lion, or to any of his emissaries. Nay, when they have seized them, and got them in their mouths, they shall be snatched from them, as the lamb out of the mouth of the lion and the bear by David (see Psalm 57:4, 1 Peter 5:8).
The Lord will protect us from such heavy onslaught. They may rattle their weapons at us, but the Lord has built a hedge of defense around us. In the 58 chapter of Psalms, you remember, the psalmist asked the Lord to break out their teeth and render them harmless. That is just what He does. The devil is defeated. Jesus defeated him at Calvary. Blessed be the name of the Lord. We cannot praise the Lord enough for the things He has done on our behalf, and is still doing.
Psalm 124:7 "Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped."
The people of God are like little birds, being harmless and innocent, singing forth the praises of God for his goodness to them. As also because weak and unable to resist their foes; and worthless in themselves, like sparrows, as the word here used signifies. And are fearful and timorous, and flee at the least apprehension of danger (Psalm 102:7). Satan, and wicked men under his influence, are like fowlers who lay snares for them, to draw them into sin, into immorality and error, in order to bring them to ruin and destruction. Hence, we read of the snare of the devil and of wicked men (1 Tim. 3:7; 2:26). And who form plans and lay schemes to oppress and destroy them. But through the wisdom given them to discern these devices and stratagems, and through the power of divine grace, accompanying them, they escape what was intended for their hurt, and particularly in the following manner:
"The snare is broken, and we are escaped": Measures concerted by wicked men are broken, their schemes are confounded, their devices are disappointed, so that they cannot perform their enterprise. And by this means the saints escape the evils designed against them, the afflictions of the world, and the temptations of Satan.
The snare was the curse. Jesus took the curse, that we might be set free.
Galatians 3:13 "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:"
We have escaped from that curse like the bird who gets out of a trap and flies away. Our soul is free like the bird that escaped. The psalmist is speaking of being free from the wicked people who had set a trap to get them. The Lord is our help and our strength.
Psalm 124:8 "Our help [is] in the name of the LORD, who made heaven and earth."
This is the conclusion the church draws from the scene of Providence in her favor. This is the instruction she learns from hence, that her help is in the Lord only, and not in any creature. And that it is right to put her trust and confidence in the Lord for it, and only to expect it from him whose name is in himself. And is a strong tower to flee unto for safety (Prov. 18:10). The Targum is, "in the name of the Word of the Lord;" In the Messiah; in whom the name of the Lord is, his nature and perfections. And in whom help is found, being laid upon him (Exodus 23:21).
"Who made heaven and earth": And therefore, must be able to help his people, and to do more for them than they are able to ask or think. For what is it he cannot do that made the heavens and the earth, and all that is in them? Compare (Psalm 121:1-2).
The name of the Lord for the Christian is Jesus. All believers in Christ have been given the authority to use that name. You should read (all of John chapter 14), but I will give a couple of verses that show what we can do in that name.
John 14:13-14 "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." "If ye shall ask any thing in my name, I will do [it]."
How much power does the name have and where?
Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
Psalm 124 Questions
God surrounds his people
A Song of degrees.
Psalm 125: Security in the Lord is the keynote of this psalm, and appropriate theme for pilgrims. It includes a description of security (verses 1-3), a prayer for prosperity (verse 4), and a warning of judgment (verse 5).
Verses 1-5 (see note on Psalm 120:1-7). The author and circumstances are unknown, although the times of Hezekiah (2 Kings 18:27-35), or Nehemiah (Neh. 6:1-19), have been suggested.
"Crooked ways" are twisted, remote paths, away from the highways; hence the term also means paths of sin, deviations from the straight road that people should travel (Matt. 7:14). The psalmist contrasts those who continually walk the devious route with those who walk in God's ways. The former will be driven "forth" and separated from God's people, while the latter will remain for eternity.
Verses 1-2: "For ever": More than a temporal promise is involved here.
Psalm 125:1 "They that trust in the LORD [shall be] as mount Zion, [which] cannot be removed, [but] abideth for ever."
"Mount Zion": The southwest mount representing Jerusalem and an emblem of permanence, supported by God's covenant promise.
Mount Zion is symbolic of the church. This is not only showing the steadfastness of the mount, but is showing the steadfastness of the church, as well. Mount Zion cannot be removed. The gates of hell shall not prevail against God's church. The church may shake, and shake out a few of the lukewarm believers, but the true church cannot be moved. The rain may come, but it will not wash away the foundation of the church, because it is built on the Rock. Abideth means continues to abide forever. Who is the church? They that trust in the Lord are the true church.
Psalm 125:2 "As the mountains [are] round about Jerusalem, so the LORD [is] round about his people from henceforth even for ever."
There was Mount Zion on the side of the north, and the mount of Olives on the east, and other mountains on the other sides of it. So that it was encompassed with them, and was naturally as well as artificially fortified. Tacitus describes Jerusalem as inaccessible, walls and mountains, rocks and towers, surrounding it. Yet, as Kimchi observes, this did not hinder the enemy from taking it; wherefore the Lord is a greater security to his people.
"So the Lord is round about his people, from henceforth even for ever": He encompasses them with his favor and lovingkindness as a shield. He encircles them in the arms of everlasting love. He guards them by his providence all around, and keeps a wakeful and watchful eye over them, that nothing hurts them. He keeps them, as in a garrison, by his almighty power. These are the walls that are around them, yea, he himself is a wall of fire about them, and the glory in the midst of them (Zech. 2:5). And so he continues; he never leaves his people, nor forsakes them, but is their God and guide even unto death.
"His people": Those who trust in the Lord (compare verse 1).
If you have ever been to the city of Jerusalem, you know that it is surrounded by small mountains on every side. This is saying, that the Lord is not just in front of you, but is behind you and on either side of you. The true church has the Lord dwelling within them and they are dwelling within Him. He is our strong fortress. We have spoken before about trust going beyond faith. Trust is when you place yourself in His hands, and then know that all is well. There is a steadfastness with God that cannot be moved by the wind, or the storm, or the shaking. To be established in God is to be like the mountain here. Whatever comes or goes, our trust is in the Lord. The longer we know Him the sweeter He grows.
Psalm 125:3 "For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity."
"Rod of the wicked": Assyrian rule if in Hezekiah's time, or Medo-Persian rule if in Nehemiah's day.
"The lot": This would be the land promised to Abraham (Gen. 15:18-21).
There is tribulation for all, and that includes the righteous. This is saying that God will not allow the tribulation to go on so long that the Christian will not be able to bear up under it. There is a breaking point for almost anyone.
Mark 13:20 "And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days."
Even the elect, suffer tribulation, but they will not see the wrath. In the Scripture above, it says the rod shall not rest on the righteous. It may come to them, but not continue on them. It seems every day, that wickedness is increasing in the land. Those who truly love God can hardly bear to hear the slander on God's good name. It seems those who promote wickedness are increasing and getting worse and worse. This is the time for the righteous to stand against these evils.
Verses 4-5: The outcome of the upright (verse 4), is contrasted with the crooked (verse 5). The true Israel is distinguished from the false (compare Rom. 2:28-29; 9:6-7).
Psalm 125:4 "Do good, O LORD, unto [those that be] good, and [to them that are] upright in their hearts."
That are made so by the Spirit and grace of God; for none are naturally good, but evil. Only such who are regenerated and made new creatures, who have a good work of grace begun in them. Who have the good Spirit of God, and his good graces, and the good word of God in them, and are filled with all goodness. And which is known by the good fruits which they bear, or the good works done by them. For these the psalmist prays the Lord would do good to them. Not only in a providential way, as he does to all. But in a way of special grace, bestowing the blessings of his goodness on them, and causing all things to work for their good. And as saints should pray for one another, or supplication should be made for all saints. Such a prayer as this may be the prayer of faith. For it is not to be doubted but God will do good to those he makes good. Aben Ezra says this may be considered either as a prayer or a prophecy. It may have respect unto the church in the latter day, and to the good things spoken of concerning it; which God will accomplish in due time, and should be prayed for (see Psalm 51:18).
"And to them that are upright in their hearts": Which is a further description of good men, from the integrity and sincerity of their hearts. Who do all they do before God and men, in the uprightness of their souls, cordially and sincerely, from right principles, and with right views.
There is only One Good and He is God. Many Christians are upright in heart. We are what our heart is. If we are to do any good, it must originate in the heart. The psalmist here, is asking God to bless those with an upright heart.
Psalm 125:5 "As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel."
The ways of sin, immorality, or error. Which are crooked ways, not agreeing with the word of God, the rule of faith and practice. This seems to design not openly profane sinners, who have always lived in a course of sin and wickedness; but carnal professors, who, through affliction and persecution because of the word, are offended, and desert the good ways of God. And turn from the holy commandment, word, and ordinances, they have professionally embraced. The Lord shall lead them forth with the workers of iniquity; the Targum adds, "to hell."
"Lead them forth": Eternal rather than temporal judgment seems to be in view.
"Peace": God will one day institute a lasting covenant of peace (compare Ezek. 37:26).
These have been on the side of the Lord and have turned away to crooked ways like the people around them. This does not tell us whether they turned aside because of hardships, or whether the lust of their flesh led them astray. The main thing is, that they left their godly way of life and turn to evil. They are no better than the workers of iniquity, if they have given up what they had and gone back into the ways of the world. This is speaking of those who had made a confession of faith, and then, later on thought the grass was greener on the side of the wicked. The way of the wicked and the fallen away is the same. It is the broad way that leads to destruction. Those who remain with God, shall inherit peace that only the Lord can bring.
Psalm 125 Questions
"Sow in tears ... reap in joy"
A Song of degrees.
Psalm 126: At first glance the setting of this psalm appears to be the return from the Babylonian exile. However, the description is so general that it could refer to any number of events recorded in the historical books in which Israel was under pressure from foreign powers. In fact, two captivities seem to be in view in this psalm: one that was ended by God's intervention (verses 1-3), and the present one, the subject of the psalmist's petition (verse 4). The psalm may be thus outlined: praise for a past restoration (verses 1-3), petition for restoration at the present (verse 4), and confidence in restoration in the future (verses 5-6).
Verses 1-6 (see note on Psalm 120-1-7). The author and occasion are not named in the psalm. However, verse 1 points to a time of return from captivity. Most likely this refers to the Babylonian Captivity, from which there were 3 separate returns:
(1) Under Zerubbabel in Ezra (chapters 1-6; ca. 538 B.C.);
(2) Under Ezra in Ezra (chapters 7-10; ca. 458 B.C.); and
(3) Under Nehemiah in Neh. (chapters 1 & 2; ca. 445 B.C.).
The occasion could be:
(1) When the foundation for the second temple had been laid (compare Ezra 3:8-10); or
(2) When the Feast of Booths, or Tabernacles, was reinstated (compare Neh. 8:13-14).
This psalm is similar to Psalm 85, which rejoices over Israel's return from Egypt (but contrasts with Psalm 137), which laments the pain of the Babylonian Captivity.
III. The Wisdom of Righteousness (126:5-6).
Psalm 126:1 "When the LORD turned again the captivity of Zion, we were like them that dream."
"Them that dream": The actual experience of liberation, so unexpected, seemed more like a dream than reality.
This is a glorious redemption. It is so wonderful that they are asking themselves, could it be true or is this a dream? Remember, Zion symbolizes the church. After the time of darkness and falling away, there will be a time when the spirit will be poured out on all the church, and all shall know the Lord from the least to the greatest. This is not speaking of this being for all the world, but for the church (Zion).
Acts 2:17-18 "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:" "And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:"
Verses 2-3: "The Lord hath done": First recognized by the surrounding nations (verse 2), and then the returning remnant (verse 3).
Psalm 126:2 "Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them."
Who before mourned, and hung their harps on the willows, and could not sing the Lord's song in a strange land. But now, as their hearts were filled with joy, this was externally and visibly seen in their countenances, and expressed with their mouths and by outward gestures. It was so great, they could not contain it, to which respect is had (Isa. 35:10). It may be rendered, "then shall our mouth be filled with laughter". That is, when we awake, says Arama; or rather when the captivity is returned, either in a literal or in a spiritual sense, both being matter of great joy. The Midrash says, this will be in the world to come, and not in this.
"And our tongue with singing": The praises of God, and the songs of Zion.
"Then said they among the Heathen, the Lord hath done great things for them": It was taken notice of by the Chaldeans, among whom they had been captives, and by all the nations round about. And it was wonderful to them, that Cyrus, a Heathen prince, of his own motion and will, should at once, and without any price or reward, let them go, and send them into their own country to rebuild their temple. And with them the vessels of the Lord's house, that had been taken away by the king of Babylon. And order men to help them, with gold and silver, and goods and cattle (Ezra 1:1). Likewise, the conversion of the Jews, and the restoration of them to their own and in the latter day, will be observed by the Gentiles with wonder, and as the work of God (Ezek. 36:35).
You can see in this verse, the separation from the non-believers and the church. The non-believers are spoken of as the heathen. When you have been freed from such great oppression as this is speaking of, it would cause great joy and laughter. Joy in your heart will stimulate singing from a heart too full to contain the joy. The world will look on, and think what wonderful things the Lord has done for them.
Psalm 126:3 "The LORD hath done great things for us; [whereof] we are glad."
These words are generally supposed to be the words of the Jews, taking up those of the Gentiles, and confirming them. Acknowledging that the Lord had done great things for them indeed. Which, had they not owned, they would have been exceeding ungrateful. Had they been silent concerning them, the stones would have cried out, and the very Heathens condemned them. But I see not why they may not be thought to be the words of those among the Heathens continued. Declaring that the great things done were not for the Jews only, but for them also. As the great redemption by Christ is of persons out of every tongue, people, and nation. For he is the propitiation, not for the Jews only, but for the sins of the whole world. And having this in view, thus they express themselves. The work of redemption is a great thing of itself. The produce of great wisdom; the effect of great love; procured at a great price, for great sinners, by a great Savior. And is not only a deliverance from sin, Satan, and the law; but contains many great and glorious blessings in it, as justification, remission of sins, adoption, and eternal life.
"Whereof we are glad": That those great things are done without us, finished by the Redeemer himself. That they are so great and glorious, so rich and plenteous, so full and free, and suitable to us. And done for us sinners of the Gentiles, so unworthy of them, who are by nature children of wrath as others.
They are giving credit where credit is due. The Lord delivered them, when they could not deliver themselves. The joy and singing is coming from a thankful heart and directed to their Helper, the Lord.
Psalm 126:4 "Turn again our captivity, O LORD, as the streams in the south."
"Turn again": A prayer to restore the nation's fortunes at their best.
"Streams of the south": The arid region south of Beersheba (called the Negev), which is utterly dry in the summer, but whose streams quickly fill and flood with the rains of spring. In this manner, the psalmist prays that Israel's fortunes will rapidly change from nothing to everything.
The joy they had been singing about, was remembering the wonderful things the Lord had done in the past. Now they are asking the Lord to do it again.
Verses 5-6: "Sow ... reap": By sowing tears of repentance over sin, the nation reaped the harvest of a joyful return to the land of Israel.
Psalm 126:5 "They that sow in tears shall reap in joy."
A proverbial expression, encouraging faith in prayer put up for the return of the captivity, whether in a literal or spiritual sense. Praying or seeking the Lord is sowing in righteousness (Hosea 10:12). Which is often attended with tears and weeping; the issue of them is not always seen soon. These, like seed, lie buried under the clods, but take effect and will rise up in due time. Saints should wait patiently for a return of them, as the husbandman for the fruits of the earth. In due time they will produce a large crop of blessings, a plentiful harvest, which the praying saint will reap with joy; as those that prayed and waited for the redemption in Jerusalem. And as those that pray for the latter day glory, the conversion of the Jews, the fullness of the Gentiles, and the destruction of antichrist. The souls under the altar have been sowing in tears, but before long they will reap in joy (Rev. 6:9). It may be applied to the state and condition of saints in common in this life. Now is their sowing time, and careful they should be that they sow not to the flesh, but to the spirit. And a sorrowful time it is, on account of inward corruptions, Satan's temptations, divine desertions, and the imperfection of their services. But before long they will reap life everlasting, reap in joy, and be in the fullness of it. Now they weep, then they shall rejoice; now they mourn, then they shall be comforted.
We must not stop sowing the seed of the Word, even though there seems to be no one listening. Plant the seed anyway. When the rain comes, the seed will sprout and grow. There is joy in heaven over one sinner who comes to Christ.
Psalm 126:6 "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves [with him]."
Which he sows in tears. This is but a repetition and confirmation of what is before expressed in different words; and may be applied, as to a praying saint, so to a faithful preacher of the word. The word is the precious seed which he bears, which he takes out of the granaries of the Scriptures; and carries from place to place, and scatters and sows (Luke 8:11). Compared to seed, because of its meanness in the eyes of those that know it not. Because of its generative virtue and increase, which it has from God, and which, unless sown in the earth, produces no fruit. And it is called "precious seed", because either bought at a great price, when grain is dear; or because it usually is the choicest wheat that is the sowing seed. And so, may denote the preciousness and value of the Gospel, dispensed by Christ's faithful ministers, which is called a sowing of spiritual things (1 Cor. 9:11). Which should be done plentifully and constantly, and with the same sort of seed or doctrine, and which requires art and skill. And is often performed weeping or with tears, because of their own insufficiency, through fear of success, and through want of it. And because of the badness of the ground, the hardness of men's hearts they have to do with. The allusion seems to be to a poor husbandman, that has got but little seed to sow, and this bought at a dear price. And which he buries under the clods, and fears it will rise no more. And weeps as he sows, because of the badness of the weather, or of the soil, doubting of success. Aben Ezra, by the words rendered "precious seed", or, as they may be, "a draught of seed", understands the vessel in which the sower carries his seed, the seed basket. From whence he draws and takes out the seed, and scatters it (see Amos 9:13). So the Targum, "bearing a tray of sowing corn."
"Shall doubtless come again with rejoicing, bringing his sheaves with him": The seed he has been to and fro in sowing springs up under a divine blessing. And, beyond his expectation and fears, produces a large and plentiful crop. Which he reaps, and returns home, not with his arms full of sheaves only, but with his cart laden with them. So a faithful minister, sooner or later, is blessed with converts, who will be his joy and crown of rejoicing another day (see John 4:35; 1 Thess. 2:19).
Ministers, we must not worry about the harvest, or the growth of the seed (Word). Our job is to plant the seed, God sends the rains, and after they are ripe unto the harvest, the Lord will send the reaper to bring the souls produced into His barn in heaven. The harvest of the souls of believers is very near. God is the Lord of the harvest. We are told to look and see that the fields are ripe unto harvest. When the wheat is harvested, then the rejoicing comes.
Psalm 126 Questions
The need of relying on God
A Song of degrees for Solomon.
Psalm 127: The principal of this psalm is that all human efforts are in vain unless they have God's blessing. This principle is applied to four areas: building a house (verse 1a), guarding a city (verse 1b), working long hours (verse 2), and having children (verses 3-5). It is possible to accomplish all of these things without God's blessing, but it is not possible to accomplish them purposefully and with eternal value without God's blessing. The psalm includes, incidentally, two practical reasons for having children: they bring you joy and they protect you (verse 5).
Verses 1-5 (see note of Psalm 120:1-7). The author is Solomon (compare Eccl. 12:10), but the occasion is unknown. The major message of God being central to and sovereign in life sounds much like portions of Solomon's Ecclesiastes (compare Eccl. 2:24-25; 5:18-20; 7:13-14; 9:1). Psalms 112 and 128 also develop a strong message on the family.
Verses 1-2: God sovereignty is seen in 3 realms:
(1) Building a house;
(2) Protecting a city; and
(3) Earning a living.
In all 3 instances, the sovereign intention of God is far more crucial to the outcome than man's efforts. Otherwise, a man's endeavor is in vain (compare Eccl. 1:2; 12:8).
Psalm 127:1 "Except the LORD build the house, they labor in vain that build it: except the LORD keep the city, the watchman waketh [but] in vain."
This psalm of Solomon begins with the most important truth in establishing a home: unless "the Lord build the house" it, it will not work. The family was His idea, and He wants to be the Head of every household. Until God is make the Head, all attempts to establish a strong family will end in frustration ("waketh but in vain").
I believe this to be a Psalm written by David to his son Solomon. David knew not to build the house himself, because God wanted a man of peace to build the temple. It was God's idea for Solomon to build the temple. Even if Solomon knew that God wanted him to build the temple, it would have failed, if he had not taken God's instruction on how to build it. The things we do ourselves, without God's authorization, seldom work. Notice also that God wanted Solomon to build the house, but Solomon had to do the work. God gave the instructions to Solomon, and Solomon built it. It took both things to make it work. A very good example of this very same thing was Noah. God gave Noah the wisdom and instructions to build the ark, and Noah built it. We know that the tower of Babel was not by God's instructions, and it was never finished. We know that guards around a city are of no use at all, unless God guards the city. The great city of Babylon (heavily fortified) was overthrown, even though it seemed impossible. Guards are just fine to have, but the best guard we can have is the Lord and His angels.
Psalm 127:2 "[It is] vain for you to rise up early, to sit up late, to eat the bread of sorrows: [for] so he giveth his beloved sleep."
A description of an industrious and laborious person, who takes great pains to get a livelihood, or increase his substance (see Psalm 104:23). Which, yet, as in the former instances, depends upon the blessing of divine Providence (Prov. 10:4). For, after all, it may come to nothing more at last than:
"To eat the bread of sorrows": That is, to eat bread gotten with much sorrow and labor. Such get bread, and that is all, and not that without the providence of God.
"For so he giveth his beloved sleep": That is, the Lord: such who are partakers of his grace, that fear and love him. To them, thus diligent and industrious, he gives not only bread to eat, but sleep, which to a laboring man is sweet. And having food and raiment, he gives them contentment, quietness, and satisfaction of mind, which is the greatest blessing of all. Sleep, even bodily sleep, was reckoned with the very Heathens a divine gift.
You can try to do all you can do in the flesh. You can stay up late and get up early, but it will not get done unless the Lord is in it.
Verses 3-5: The same principal of God's sovereignty applies to raising a family.
Psalm 127:3 "Lo, children [are] a heritage of the LORD: [and] the fruit of the womb [is his] reward."
Parents should have this positive perspective: "children are a heritage of the LORD". God gives them as a gift.
This has to be David saying, how blessed he has been in God through his son Solomon. David had wanted the temple built, but God would not allow him to do it. He will know of the building of the temple by his son. As we have said in many of these lessons, the most important thing you can leave to your children is the knowledge to know how to become sons of God. David loved God, and it was his desire that his family would love God also. He got his desire in his son Solomon. Wealth and fame are no good, except you have children to pass them down through.
Verses 4-5: As arrows are indispensable for a warrior to succeed in battle, so children are invaluable as defenders of their father and mother in time of war or litigation. The more such defenders, the better.
Psalm 127:4 "As arrows [are] in the hand of a mighty man; so [are] children of the youth."
An arrow goes to a place the archer cannot go to accomplish a purpose the archer cannot accomplish. With God's help, Christian parents raise their "children" in such a way that they become "arrows" sent out to do good for God.
These arrows in his hand symbolized the fact that he did not have to be in hand to hand combat to win the war. The arrows could go and fight for him. This is saying, that even though David would not be able to build the temple, he could send his son to do what he could not. It was one generation away from him. but the job was done.
Psalm 127:5 "Happy [is] the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate."
That is, his house full of them; called a quiver, referring to arrows before mentioned. This being the case in which they are put up: to have many children was always reckoned a great temporal blessing and happiness (see Job 1:2). The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "that fills his desire" has as many as he desires or wishes for: The Targum, "who fills his school of them:" So Jarchi interprets the children, of the disciples of the wise men. It may be applied to young converts, the children of Christ and of the church. Which, when numerous, is a blessing to him and her (see Isa. 49:20).
"They shall not be ashamed": The father and his children, as Aben Ezra; parents rather are meant, who are not ashamed when they have many children. With the Romans, those that had wives and children were preferred in honor to senior persons that had none. And they that had most to those that had fewest; and so with the Persians (see notes on Esther 5:11).
"But they shall speak with the enemies in the gate": Where courts of judicature were kept. And so the Targum, "in the gate of the house of judgment." The sense is, that their children should stand and plead the cause of their parents against their adversaries in courts of judicature. Or publicly before the eyes of all, as Aben Ezra. And spiritually may design such of Christ's seed who are set for the defense of the Gospel, are valiant for the truth on earth, and earnestly contend for it. Meet the enemy in the gate, publicly oppose him, and behave themselves like men, and are strong.
In a battle, it was important to have many arrows to go and do the fighting at a distance. This is speaking of the children and grandchildren of David. He was pleased to have many children. This could also, be speaking prophetically of Jesus who certainly had many followers. This family would have been great indeed.
Psalm 127 Questions
The rewards of faithfulness
A Song of degrees.
Psalm 128: The message of this psalm is that one is never truly happy until he is truly holy. It begins with a pronouncement of blessing (or happiness), on a certain kind of man, a man who fears the Lord (verses 1-4). It concludes with a prayer for blessing (verses 5-6).
Verses 1-6 (see note on Psalm 120:1-7). The author and occasion are unknown. Psalms 112 and 127 also address issues of the home.
Verses 1-4: Contentment is one of Yahweh's greatest blessings to those who are faithful.
Psalm 128:1 "Blessed [is] every one that feareth the LORD; that walketh in his ways."
"That feareth the LORD" (see note on Prov. 1:7).
(Psalm 112:1-6), also develops this theme. A good working definition is provided by the parallel line, "Who walks in His ways". Fathers (Psalm 128:1, 4), mothers (Prov. 31:30), and children (Psalm 34:11), are to fear the Lord. This psalm may have been the basis for Jesus' illustration of the two builders (compare Matt. 7:24-27).
Fear or reverence of the Lord, is the beginning of wisdom. It is one of the major factors that we build upon. Many of the other attributes that Christians have are started right here. If we did not reverence Him, we might not do the things that He wills us to do. Notice the word (walketh). Walketh means continues to walk. We must continue to walk in the fear and reverence of the Lord, if we are to be blessed. This blessing is for this earth and for the eternity to come.
Verses 2-3: Four blessings are recounted:
(1) Provisions;
(2) Prosperity;
(3) Reproducing partner; and
(4) Flourishing progeny.
Psalm 128:2 "For thou shalt eat the labor of thine hands: happy [shalt] thou [be], and [it shall be] well with thee."
That is, thou that fearest the Lord, and walkest in his ways. It is an apostrophe, or address to such, even to every one of them. Instancing in one part of the blessedness that belongs to them, and enjoyment of what their hands have labored for. Which may be understood both in a literal and spiritual sense. Man must labor and get his bread with the sweat of his brow. He that will not work should not eat, he that does should. And a good man may have a comfortable enjoyment of the good of his labor; than which, as to temporal blessings, there is nothing better under the sun (Eccl. 5:18). And, in a spiritual sense, good men labor in prayers at the throne of grace, there lifting up holy hands to God, wrestling with him for a blessing, which they enjoy. They labor in attendance on the word and ordinances, for the meat which endures to everlasting life. And they find the word and eat it, and Christ in it, whose flesh is meat indeed. And feed by faith on it, to the joy and comfort of their souls.
"Happy shall thou be, and it shall be well with thee": Or, to thy soul, as the Syriac version. Happy as to temporal things, and well as to spiritual ones: such having an apparent special interest in the love, grace, mercy, and delight of God. In his providence, protection, and care. In the supplies of his grace, and in his provisions for his people, in time and eternity. It is well with such that felt God, in life and at death, at judgment and for ever. And the Targum is, "thou art blessed in this world, and it shall be well with thee in the world to come."
We find that even though we are the blessed of God, we still must work. God will bless the work of our hands, if we are walking in His ways. He in fact, will bless the work of our hands, and make it to prosper. People who work and accomplish something with that work are happy. This happiness comes especially, when we know what we are doing is pleasing to God.
Psalm 128:3 "Thy wife [shall be] as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table."
It is not uncommon in the East, as elsewhere, to train a vine along the sides of a house. Partly to save ground; partly because it is a good exposure for fruit; partly as an ornament; and partly to protect it from thieves. Such a vine, in its beauty, and in the abundant clusters upon it, becomes a beautiful emblem of the mother of a numerous household. One of the blessings most desired and most valued in the East was a numerous posterity. And this, in the case of Abraham, Isaac, and Jacob, was among the chief blessings which God promised to them. A posterity that should resemble in number the sands of the sea or the stars of heaven (compare Gen. 15:5; 22:17; 32:12). These two things, the right to the avails of one's labor (Psalm 128:2), and a numerous family, are the blessings which are first specified as constituting the happiness of a pious household.
"Thy children like olive plants round about thy table" (compare the notes at Psalm 52:8). Beautiful; producing abundance; sending up young plants to take the place of the old when they decay and die. To what particular circumstance does David refer in the 128th Psalm, where he says, "Thy children shall be like olive plants round about thy table"? Follow me into the grove, and I will show you what may have suggested the comparison. Here we have lilt upon a beautiful illustration. This aged and decayed tree is surrounded, as you see, by several young and thrifty shoots, which spring from the root of the venerable parent. They seem to uphold, protect, and embrace it. We may even fancy that they now bear that lead of fruit which would otherwise be demanded of the feeble parent. Thus do good and affectionate children gather round the table of the righteous. Each contributes something to the common wealth and welfare of the whole. A beautiful sight, with which may God refresh the eyes of every friend of mine."
Hebrews believed that children were a blessing from God. The Hebrew women were very upset if they did not bear children. It was thought to be a punishment from God if they did not have children. A good wife, who does her husband good and not evil, is said to be more precious than rubies to a man. The wife and husband are one in the flesh. When the husband is blessed, she is blessed, as well. This speaking of the olive plants round the table are speaking of the many children around the table of their parents. Olive trees have very long lives. Whether something about this is mentioned, I cannot say.
Psalm 128:4 "Behold, that thus shall the man be blessed that feareth the LORD."
In the manner before described, and in the instances already given, as well as in the following. This is said to raise attention, and fix a sense of the blessedness of such persons. And who are further addressed, and pronounced happy, in the next verses.
The blessings of a happy home are tops on the list of blessings. The fact that he had a good wife and many children would bring him happiness at home, and respect in the community. To fear the Lord, as we said, is the beginning of wisdom. This would be a wise man indeed, who would raise his family in the fear and admonition of the Lord.
Verses 5-6: Two realms of blessing are mentioned:
(1) Personal blessing; and
(2) National blessing.
Psalm 128:5 "The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life."
The church of God, where he dwells, out of which he shines. Even the Word of the Lord, as the Targum in the king's Bible. And where he commands his blessings of grace to descend on his people, even life for evermore (Psalm 133:3). Here he blesses them with his word and ordinances, which are the goodness and fatness of his house, and with his presence in them. So that the man that fears God is blessed, not only in his person, and in his family, but in the house of God (see Psalm 118:26).
"And thou shall see the good of Jerusalem all the days of thy life": The goodness of God in Jerusalem, which is another name for the church of God. The beauty of the Lord in his house and ordinances; his power and his glory in the sanctuary. Or should see the church of God in prosperous circumstances all his days. True religion flourish, the power of godliness in the professors of it; the word and ordinances blessed to the edification of saints, and many sinners converted and gathered in. This may be applied to Christ (Isa. 53:11).
The Hebrews looked to the temple in Jerusalem for blessings. This is the same as Zion. In the spiritual sense, Zion being the church, the blessings do flow from the church to the people. The LORD (Jehovah), does bless the people through the workings of the church. Jerusalem was not overrun in David's time, and all the days of his life he did see the good of Jerusalem.
Psalm 128:6 "Yea, thou shalt see thy children's children, [and] peace upon Israel."
"Children's children" (compare Psalms 103:17; 112:2; Prov. 13:22; 17:6), on grandchildren. This is a prayer for prosperity for God's people.
At the end of David's reign and the 40 years that Solomon reigned, there was peace in Jerusalem. One of the things that Solomon did was make peace treaties with the countries around them. Children's children are the crown of old men. We seem to live again in our grandchildren, and it is a joy to live to see them grow up.
Psalm 128 Questions
The Lord has preserved Israel
A Song of degrees.
Psalm 129: This psalm grows out of a situation of conflict. The psalmist looks back at the record of the past: though he was afflicted, God delivered him (verses 1-4). Then he sets forth a prayer for the future: let God confound the enemies and bless His people (verses 5-8).
Verses 1-8 (see note on Palm 120:1-7). The author and occasion are not specified. However, verse 4 indicates a release from captivity, most likely the Babylonian captivity.
Verses 1-8: Now that the Lord had "cut ... the cords" that bound Israel ("Zion"), to her longtime oppressors, the psalmist prayed against any prosperity for the ones who had "afflicted" her.
Psalm 129:1 "Many a time have they afflicted me from my youth, may Israel now say:"
"Afflicted": From living in Egypt (ca. 1875 - 1445 B.C.), to enduring the Babylonian Captivity (ca. 605 - 538 B.C.), Israel had enjoyed little rest from her enemies.
This is looking back at the afflictions through life. "Have" is past tense. This is speaking of physical Israel; who no one can deny went through terrible afflictions. They were bad, even though they brought them on themselves by disobeying God. The Christians (spiritual Israel), have gone through terrible persecutions as well. We know the disciples and the early Christians paid a terrible price for us to be able to worship as freely as we do.
Psalm 129:2 "Many a time have they afflicted me from my youth: yet they have not prevailed against me."
This is repeated for the confirmation of it, to excite attention to it, and to express the vehement affection of the speaker.
"Yet they have not prevailed against me": The Egyptians could not prevail against literal Israel. The more they were afflicted, the more they grew and multiplied. In the times of the Judges, one after another were raised up as deliverers of them. Neither the Assyrians, Chaldeans, nor Romans, nor any other, have been able to cut them off from being a nation, they continue to this day. The enemies of the church of Christ, even the gates of hell, have not been able to prevail against it, being built upon a rock, so as to extirpate and destroy it. Neither by open and cruel persecutors, nor by secret and fraudulent heretics. Nor could the enemies of the Messiah prevail against him. For though they brought him to the dust of death, they could not hold him in it. And they themselves, through his death, were conquered by him, as sin, Satan, the world, and death itself. Nor can the enemies of the saints prevail against them, God being on their side. Christ making them more than conquerors, the Spirit in them being greater than he that is in the world. "Prevailed": As the Lord had promised Abraham (compare Gen. 12:1-3).
Now David has jumped back from the afflictions of the house of Israel to himself. He did suffer great affliction in his youth from Saul. Notice that he looks back to remember that God delivered him from those afflictions. It is no good to look back, unless we learn a lesson from it.
Psalm 129:3 "The plowers plowed upon my back: they made long their furrows."
"Plowed upon my back": A farming analogy used to describe the deep, but non-fatal, wounds inflicted on Israel by her enemies.
I do not recall David being flogged in the manner mentioned here. This to me, is speaking prophetically of the lashes the whip made on the back of Jesus our Lord. This indicates the lashes went all the way across the back and they were deep as a plough would make. By His stripes, we are healed.
Psalm 129:4 "The LORD [is] righteous: he hath cut asunder the cords of the wicked."
Or gracious and merciful; hence acts of mercy are called righteousness in the Hebrew language. The Lord has compassion on his people under their afflictions, and delivers them. Or is faithful to his promises of salvation to them, and just and righteous to render tribulation to them that trouble them, and take vengeance upon them.
"He hath cut asunder the cords of the wicked": Alluding to the cords with which the plough is fastened to the oxen, which being cut, they cannot go on ploughing. Or to the cords of whips, which when cut cannot be used to any purpose. It designs the breaking of the confederacies of wicked men against the people of God. The confounding their counsels and schemes, and disappointing their devices; so that they cannot perform their enterprises, or carry their designs into execution, or go on with and finish their intentions. The Targum renders it, "the chains of the wicked;" (see Isa. 5:18).
They were evil men, prodded by Satan, that made the slashes on the back of Jesus. He was far above man. He was the purest of the righteous. He even said, Father forgive them for they know not what they do. He cut the cords that were binding all of mankind, when He defeated Satan at the cross.
Verses 5-8: A 3-part imprecatory prayer:
(1) To put to shame and defeat (verse 5);
(2) Be few and short lived (verses 6-7); and
(3) Be without God's blessing (verse 8).
Psalm 129:5 "Let them all be confounded and turned back that hate Zion."
Or "ashamed": as all the enemies of God's people will be sooner or later. Either in this world, or however when Christ shall come in the clouds of heaven. Or let them be disappointed of their views, aims, and ends, when they will be confounded, as disappointed persons are.
"And turned back": From pursuing their designs and accomplishing them. As the Assyrian monarch was, who had a hook put into his nose, and a bridle in his lips, and was turned back by the way he came (Isa. 37:29).
"That hate Zion": The inhabitants of Zion, who are called out of the world, and separated from the men of it, and therefore hated by them. The King of Zion, the Messiah, whom they will not have to reign over them. The doctrines of the Gospel, the word that comes out of Zion, to which they are utter enemies. And the laws and ordinances of Zion, the discipline of God's house, which they cannot bear to be under and submit unto.
Zion again, is the church. Those who hate Zion in the physical, or the church which is spiritual Zion, are those who are lost. They are the unsaved. They are the ones upon whom the wrath of God will fall. They are those who will be thrown into the lake of fire.
Psalm 129:6 "Let them be as the grass [upon] the housetops, which withereth afore it groweth up:"
The housetops, or roofs of houses, covered with sand or earth, in which seeds of grass may germinate and begin to grow. But where, as there is no depth of earth, and as the heat of the sun there would be intense, it would soon wither away (see the notes at Isa. 37:27). "Grass ... housetops": Grass with shallow roots, which quickly dies with the first heat, depicts the wicked.
"Which withereth afore it groweth up": This, even if it has any meaning, is not the meaning of the original. The idea in the Hebrew is, and it is so rendered in the Septuagint, the Latin Vulgate, and by Luther: "which before (one), pulls it, withers." Grass would wither or dry up, of course, if it were pulled up or cut down, but the grass here spoken of withers even before this is done. It has no depth of earth to sustain it; having sprouted, and begun to grow, it soon dies. A perfect image of feebleness and desolation; of hopes begun only to be disappointed.
Grass growing in this manner, does not need to be killed, it dies of its own account. That is what evil man is doing. The Bible says that he will destroy himself.
Psalm 129:7 "Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom."
Such grass never rises high enough to be mowed, nor is of that account to have such pains taken with it. Nor the quantity so large as to fill a mower's hand, and carry it away in his arms.
"Nor he that bindeth sheaves his bosom": When corn is mowed or reaped, the binders come and gather it up in their arms, and bind it in sheaves, and then bring it into the barn. But nothing of this kind is done with grass on the housetops. This represents the insignificancy and worthlessness of wicked men; who, when the harvest comes, the end of the world, will not be gathered in by the reapers, the angels, into Christ's garner into heaven as the wheat, the righteous will. But like the tares and chaff will be cast into unquenchable fire (Matt. 3:12).
There is no wheat in this. There will be no harvest. It is dead. Wheat is bound in sheaves to take into the barn. There is no wheat here. We know that wheat symbolizes the Christians.
Psalm 129:8 "Neither do they which go by say, The blessing of the LORD [be] upon you: we bless you in the name of the LORD."
As was usual with passengers, when they went by where mowers, and reapers, and binders, were at work in the field in harvest time. Who used to wish the presence and blessing of God with them, and upon their labors. And who returned the salutation, as may be seen in Boaz and his reapers (Ruth 2:4).
"We bless you in the name of the Lord": Which is either a continuation of the blessing of the passengers, or the answer of the reapers to them. So the Targum, "nor do they answer them, "we bless you"," etc. The sense is, that those wicked men would have no blessing on them, from God nor men. That no God speed would be wished them; but that they were like the earth, that is covered with briers and thorns; which is nigh unto cursing, and its end to be burned.
How can you bless those in the name of the LORD, who have denied that He exists? They would not appreciate the blessing, even if you spoke it. There is no need to speak a lie, and that is what it would be, because God does not bless those who reject Him.
Psalm 129 Questions
"My soul waiteth for the Lord"
A Song of degrees.
Psalm 130: The first four words of this psalm would form an appropriate title: "Out of the depths", and that is the title by which it is known in Latin (De Profundis). This is the initial position of the psalmist as he offers his petition to the Lord for deliverance (verse 1-4). He then quickly moves to an expression of expectation (verses 5-6), and ends with an outward focus consisting of exhortation to others to hope in the Lord (verses 7-8).
Verses 1-8 (see note on Psalm 120:1-7). The author and occasion are not mentioned. This is the sixth of 7 penitential psalms (compare Palms 6, 32, 38, 51, 102, 143).
III. Waiting Patience of the Psalmist (130-6);
Verses 1-4: Thankfully, God does not "mark", or makes nothing of "iniquities" that are repented of. Even one would incur a judgment so overwhelming that "who shall stand" up to it. Yet in this brief summary of the gospel is this truth: He hears His people's cries and comes, not with judgment but with forgiveness.
Psalm 130:1 "Out of the depths have I cried unto thee, O LORD."
"Out of the depths": A figurative expression of severe distress.
The word "depths" in Hebrew refers to the deep parts of the sea, picturing the watery chaos of life and floundering despair.
We have discussed before that the best place to reach the Lord is from our depth of despair. When we are at the very bottom, then we cry out to the Lord, and He hears us and answers our plea. There is one good thing about the bottom, there is no way but up to go. When we reach the end of ourselves, we reach up to God. This is the cry that the Lord hears, because it is sincere.
Psalm 130:2 "Lord, hear my voice: let thine ears be attentive to the voice of my supplications."
His prayer, which was vocal. God is a God hearing prayer; sometimes his people think he does not hear them. But he always does, and in his own time answers. For to hear prayer with him is to answer it; which he does likewise in his own way as well as time. And not always in the way and at the time his people would have him.
"Let thine ears be attentive to the voice of my supplications": His prayers put up in a humble suppliant manner, for grace and mercy. Not pleading merit and righteousness. These he desires God would hearken to and hear, listen unto, bow and incline his ears, as he is sometimes said to do. Which is a wonderful instance of his condescension.
He is always attentive to our cry. If we are not used to calling His name, we are not aware of that fact. The Bible says He knows our needs even before we cry out to Him. He is there waiting for our cry.
Verses 3-4: The psalmist basks in the glow of God's never-ending forgiveness (compare Psalm 143:2).
Psalm 130:3 "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?"
Or "observe" them. Not but that God does observe the sins of men: he sees all the evil actions of bad men done in the dark, which cannot hide them from him. And all the iniquities of good men, so as to correct and chastise for them, but not with his eye of vindictive justice. Or "keep" them; should he keep a watchful eye over them, make strict inspection into them, enter into a critical examination of them, and of all their aggravated circumstances? Should he keep them in mind and memory, retain them in the book of his remembrance? Should he lay them up, and keep them sealed among his stores, in order to be brought to light? And brought out as charges another day, and to the condemnation of men. Should he set them before him in the light of his countenance, and not cast them behind his back and into the depths of the sea? Should he visit for them in a way of wrath, or enter into judgment on account of them, with men in their own persons? Demanding satisfaction for them at their own hands, without any regard to the sacrifice and satisfaction of his Son. All a man's righteousness, repentance, humiliation and tears, would stand him in no stead, would not answer for him, or atone for his sins. Still his iniquities would remain marked before God; the consequence of which would be eternal damnation (Jer. 2:22).
"O Lord, who shall stand?" Not one; since all are sinners. The Arabic version adds, "before thee"; in his presence; in the house and courts of God. There to minister before him; to pray and praise, to preach and hear. Or at his bar hereafter, with any boldness and confidence; so as to litigate the point with him in his court of judicature. Before angels and men, and so as to carry the cause. The wicked shall not stand in judgment (Psalm 1:5). Or who can stand before his vindictive justice, or bear his wrath and vengeance? No one can (see Nahum 1:6, Mal. 3:2).
The answer to the above question is no one.
Romans 3:23 "For all have sinned, and come short of the glory of God;"
Praise God! There is a solution to this dilemma. He took my sin upon His body on the cross. My sin died upon the cross. I only have to accept Him as my Savior to receive full pardon.
Psalm 130:4 "But [there is] forgiveness with thee, that thou mayest be feared."
And with God only; not with angels, nor any of the sons of men. And which flows from his grace and mercy, through the blood of his Son. It appears to be with him by his promise of it in covenant; by appointing his Son to shed his blood for it, and exalting him as a Savior to give it. By proclaiming it in the Gospel; and by the numerous instances of it, both under the Old and under the New Testament. Or, there is "a propitiation with thee"; as the Septuagint and Vulgate Latin versions render it. God had found out Christ to be the propitiatory sacrifice for sin, and the ransom of his people; and in the fullness of time he sent him to be the propitiation for it. And he is become so; and has made reconciliation for sin, and reconciled his people to God by the sufferings of death. And reconciled all the divine perfections of justice and holiness, grace and mercy, together, in the salvation of men. And is now an advocate the Father for them, pleading the propitiatory sacrifice of himself before him.
"That thou mayest be feared": Were it not for pardon, and the hope of it, men would be desperate. And, having no hope, would resolve upon taking their swing of sin, and be entirely negligent of the worship and service of God. Was there no forgiveness of sin, there would be no more fear of God among men than there is among devils, for whom there is no forgiveness. There might be dread and trembling, as among them, but no godly fear. Yea, if God was strictly to mark iniquity, and not pardon it, there would be none to fear him, all must be condemned and cut off by him. But, in order to secure and preserve his fear among men, he has taken the step he has to pardon sin through the propitiatory sacrifice of his Son. And a discovery, and an application of his grace, teaches men to fear to offend him. Influences them to serve him acceptably with reverence and godly fear, and engages them to fear him and his goodness, and him for his goodness's sake (Titus 2:11, Hosea 3:5).
This forgiveness is not just a covering of our sin with the blood, but our sins have been removed from us and put as far away from us as the east is from the west. They are so far away; we can never find them again. We have taken on His righteousness. We are a new creature in Christ. We now have no sin. He (Jesus Christ), has bought and paid for us with His precious blood.
Verses 5-8: The word "hope" in our present thinking most often carries the idea of wishful thinking, but in biblical thought, hope was synonymous with certainty (Heb. 11:1). The psalmist puts his hope in God's Word; he is standing on the promises of God.
Psalm 130:5 "I wait for the LORD, my soul doth wait, and in his word do I hope."
"In his word do I hope": The psalmist expresses a certain hope since God's Word cannot fail (compare Matt. 5:18; Luke 16:17; John 10:35).
In His Word (Bible), I am promised everlasting life in Him, forgiven forever of my sin. I read His Word, I believe what I read and I wait for that blessed day when He will return for me, and I will ever be with Him.
Psalm 130:6 "My soul [waiteth] for the Lord more than they that watch for the morning: [I say, more than] they that watch for the morning."
"They that watch for the morning": Probably refers to shepherds with a night watch which ends with the sun's rising.
This morning is that beginning of that eternal day. We may pray all night and wait for days, but this is speaking of more than a normal day. This is speaking of like a bride waiting on the bridegroom to come. This is the church of the Lord Jesus, who are watching and waiting for the trumpet to blow in the sky, when we will begin that one eternal day with Him.
Verses 7-8: "Redemption" is deliverance from sin, at a price. Jesus paid the full price for all sin on the cross, purchasing the freedom of each one who believes. He is not miserly with his forgiveness, it is "plenteous".
Psalm 130:7 "Let Israel hope in the LORD: for with the LORD [there is] mercy, and with him [is] plenteous redemption."
"Hope in the Lord": The psalmist's hope in God's Word (verse 5), parallels Israel's hope in the Lord.
This Israel is that spiritual Israel (believers in Christ), who hope in the Lord. We received redemption by the mercy of God. Redemption is offered to all. Only those, who do what it says in (Romans 10:9-10), receive this redemption.
Psalm 130:8 "And he shall redeem Israel from all his iniquities."
"He shall redeem Israel": This can be taken in both a historical and as soteriological sense (compare Matt. 1:21; Luke 1:68; Rom. Chapters 9-11).
The sting of sin is death. Death is the penalty for sin. All who believe in Jesus Christ as their Savior and Lord, have no sin. Jesus took their sin upon His body on the cross. He traded them a robe of righteousness washed in His precious blood for their sin. He redeemed all who will receive it, freedom from sin and death, and gave them everlasting life in Him.
Psalm 130 Questions
Humility before the Lord
A Song of degrees of David
Psalm 131: An intensely personal song of humility, this psalm contains David's declaration of humility (verse 1), declaration of trust (verse 2), and call for hope (verse 3).
Verses 1-3 (see note on Psalm 120:1-7). David is the author, but the circumstances are not apparent.
I. A Personal Testimony (131:1-2);
II. A National Exhortation (131:3).
Psalm 131:1 "LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me."
"Haughty ... lofty": God gives grace to the humble (compare Prov. 3:34; 16:5; James 4:6). David expresses the greatest of God's ways (compare Psalm 139:6; Rom. 11:33-36).
Just as a gardener cuts away what merely looks good for the sake of a healthy plant, this psalm prunes readers to their roots in God. The two things to be pruned are unruly ambition and infantile dependency.
This is just saying; Lord I cannot figure out what you have done for me in salvation. I accept it on simple faith. I am humbled that so great a salvation has come to me in such a simple manner.
Psalm 131:2 "Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul [is] even as a weaned child."
"As a weaned child": David has been trained to trust God to supply his needs as a weaned child trusts his mother.
A "weaned child" is one who is no longer straining for sustenance. These children sit calmly and quietly in their mothers' laps, trusting her for all things. The psalmist has that same feeling of contentment as he hopes in God.
Except ye come to God as a little child, you shall not receive salvation. We cannot figure out salvation, we must be saved through simple childlike faith. We see from this, that faith alone is the answer. We must not guess, but truly believe, and we shall be saved. We must be separated from family and make this decision on our own.
Psalm 131:3 "Let Israel hope in the LORD from henceforth and for ever."
What he did himself, and found it good for him to do, that he knew was good for others. And therefore exhorts and encourages to it, to hope in the Lord and wait for his salvation. And which should be done constantly, and to the end of life, or till the thing hoped for is enjoyed (see Heb. 3:6). Perhaps some respect is here had to the people of Israel, especially the friends of David, who were weary of Saul's government, and impatient to have David on the throne. Whom he advises to wait patiently, and not take any indirect steps to bring it about. But leave it with God, and hope and trust in him. Compare with this (1 Sam. 24:7; see notes on Psalm 130:7).
David exhorts the nation to forever embrace his own personal hope in the Lord.
There is no hope, but in God. It is our faith that is counted unto us as righteousness. Hope in the Lord, and He shall never fail you.
Psalm 131 Questions
1. What is chapter 131:1 speaking of?
2. If I cannot figure out salvation, what must I receive it on?
A prayer for blessing on the sanctuary
A Song of degrees.
Psalm 132: The author of this psalm realized that belief in God's promises forms the basis for the saint's prayer. Because he believes in those promises, he prays for the current Davidic king. The psalm may be outlined as follows: a petition to remember David's oath (verses 1-5), a reference to David's trouble in bringing the Ark to Jerusalem; a resolution to worship at the tabernacle (verses 6-7), including the recollection of its retrieval; a petition for the Ark and present king (verses 8-10); and a reiteration of the Davidic covenant (verses 11-18).
Verses 1-8 (see note on Psalm 120:1-7). The author and occasion are not specifically mentioned. However, the bringing of the tabernacle to Jerusalem in David's time seem likely (compare 2 Sam. 6:12-19; with Psalm 132:6-9). Further, Solomon's quote (of verses 8-10), in his dedication of the temple (2 Chron. 6:41-42), makes that time probable. Psalm 132 has strong historical implications with regard to the Davidic Covenant (compare 2 Sam. 7:10-14, 16; Psalms 89; 132:10-11), and pronounced messianic and millennial overtones (Psalm 132:12-18). Essentially, this psalm contains the nation's prayers for David's royal descendants which look ahead, even to Messiah.
III. Israel's Second Prayer (132:10);
Verses 1-9: This section focuses on David fulfilling his vow to God to bring the tabernacle to rest in Jerusalem and thus his descendants are to be remembered by the Lord.
Psalm 132:1 "LORD, remember David, [and] all his afflictions:"
"His afflictions: This seems to be inclusive from the times of being pursued by Saul (compare 1 Sam. chapters 18-26), through God's judgment because David numbered the people (compare 2 Sam. chapter 24). Perhaps it focuses on David's greatest affliction, which came from not having the Ark in Jerusalem.
The LORD did bless David abundantly and frequently. There is no need for David to continue to ask for blessings on his own personal self. I believe this is asking the Lord to allow the Ark to come to Jerusalem, and a temple be built for it, so that all of David's children and grandchildren will be blessed.
Verses 2-5: Although the specific vow is not recorded elsewhere in Scripture, the historical circumstances can be found in (2 Sam. chapter 6 and 1 Chron. chapters 13-16).
Psalm 132:2 "How he sware unto the LORD, [and] vowed unto the mighty [God] of Jacob;"
Whom Jacob called so (Gen. 49:24). And to whom he vowed a vow, and is the first we read of that did make one, and it was concerning the house of God (Gen. 28:17). And who had an experience of the might and power of God in protecting and defending him from his brother Esau. Of this oath and vow of David no mention is made elsewhere, but no doubt they were made (see Psalm 119:106). Of the Messiah's swearing, though upon another account, to whom this may be applied (see Isa. 45:23).
"The mighty God of Jacob": A title last used by Jacob (in Gen. 49:24).
We see the seriousness of this request, when we see that David swore unto the LORD. He loved God and wanted to build Him a house. We must be very careful what we swear to do. David should have checked with God first on this. God does not take swearing lightly. In fact, Jesus said swear not at all. That is the best policy.
Psalm 132:3 "Surely I will not come into the tabernacle of my house, nor go up into my bed;"
The new house and palace David built for himself after he came to the throne, made of cedar (2 Sam. 5:11). Not that he should never enter into it till he had found a dwelling for God, but that he should not go into it with pleasure till that was done. For this and what follows are hyperboles, as Kimchi observes, and signify that he should have no peace nor satisfaction of mind till this was accomplished. It may be applied to our Lord's ascension to heaven, which was not till after he had purchased the church with his blood, which is the temple and habitation of God.
"Nor go up into my bed": Or "the bed that was made for me"; the royal bed, a bed of down, with soft pillows, fit for a person of such dignity to lie down on. Ainsworth renders it "the pallets of my bed"; the phrase of going up agrees with the custom of the eastern countries, who have galleries in their chambers where they are set. At one end of each chamber in their houses there is a little gallery raised three, four, or five feet above the floor, with a balustrade in the front of it, with a few steps likewise leading up to it. Here they place their beds; so that when they went to bed they might with great propriety be said to go up to it. But this David could not do with pleasure, so long as there was no place and habitation for God.
Psalm 132:4 "I will not give sleep to mine eyes, [or] slumber to mine eyelids,"
Not that he never would or did take any sleep till this thing was brought about he had so much at heart. But that he could not and would not suffer himself to sleep comfortably and quietly because of it. Aben Ezra interprets it of sleep at noon; the phrases express his great desire and solicitude to have this affair accomplished, and his eager and diligent pursuit of it (see Prov. 6:4). Of the eager desire of Christ to suffer and die for his people, that they might be brought near to God, and be his dwelling place (see Luke 12:50).
Psalm 132:5 "Until I find out a place for the LORD, a habitation for the mighty [God] of Jacob."
To build a house on for the Lord; which it seems was unknown till the times of David. For though mention had been made of a place the Lord would choose to cause his name to dwell in, yet the particular place was not pointed out (Deut. 12:11). David was very solicitous to find it out, and did (1 Chron. 22:1).
"A habitation for the mighty God of Jacob" (see notes on Psalm 132:2). Or "habitations", or "tabernacles". The temple, which is meant, consisting of three parts, the court, the Holy Place, and the Holy of Holies. This was typical of the human nature of Christ, the temple of his body, the tabernacle of God's pitching (John 2:19). In which the fullness of the Godhead dwells, the glory of God is seen, and through whom he grants his presence to his people. And also of the church of God, the temple of the living God, where he dwells and is worshipped. And that this might be a fit habitation for God was the great desire of the Messiah. And not only the end and issue of his sufferings and death, but also the design of his preparations and intercession in heaven (John 14:2).
Now we see what the oath he took was all about. He could not stand the thought of him having a home and the LORD not having a home. This is a man devoted to God. David said, I want this so badly, I cannot sleep until I have it settled where the LORD's house will be built. The Ark had not had a permanent dwelling place since the wilderness wanderings. David had a beautiful home for himself, and he resolved that God would have a more beautiful place for the Ark to rest.
Verses 6-9: The Ark was brought from Kirjath-jearim to Jerusalem (compare 2 Sam. chapter 6; 1 Chron. chapters 13 and 15).
Psalm 132:6 "Lo, we heard of it at Ephratah: we found it in the fields of the wood."
"Heard of it at Ephratah": Probably referring to David's younger days in Ephratah, which was an earlier name for Bethlehem (compare Ruth 1:1-2; 4:11), when he and his family had heard of the Ark but had not seen it.
"Found it in the fields of the wood": After the Ark of the Covenant was returned by the Philistines in the days of Saul (compare 1 Sam. 7:1-2), it rested at the house of Abinadab in Kirjath-jearim until David decided to move to Jerusalem (compare 2 Sam. chapter 6; 1 Chron. chapters 13 to 16).
The Ark symbolized the presence of Almighty God. How could it be hidden? David had heard that it was at Ephratah, and he wanted to go get it and make a permanent place for it. To David, this meant the presence of God in close proximity. It seems David had searched it out and found it in the field. This reminds me so much of the dark ages. Christianity was hidden away. Thank goodness, someone sought it out and brought it into the Light.
Psalm 132:7 "We will go into his tabernacles: we will worship at his footstool."
"His footstool": God's throne is in heaven (compare Isa. 66:1), and His footstool is on the earth (compare Psalm 99:5), figuratively speaking. Thus to worship at the Ark of the covenant on earth would be, so to speak, at God's footstool.
David wanted a quick restoration of a place to worship near unto the Ark. He is saying here, I will bow down before the presence of God, over the Ark and will worship my God.
Psalm 132:8 "Arise, O LORD, into thy rest; thou, and the ark of thy strength."
"Arise, O LORD": Since the Holy Place contained the bread of the presence (Exodus 25:30; 1 Sam. 21:6), the psalmist refers to moving the Ark to Jerusalem.
It seems to me that there were times throughout history, when the presence of God in His church has been at a very low ebb, almost as if the presence was in hiding. Then a Moses, or a David, or someone of this magnitude seeks God out and brings Him to the masses. When the children of Israel moved the Ark in the wilderness, the cloud, or the fire, would arise and lead to the next destination. This is what the psalmist is asking here. Arise O LORD and lead the procession.
Psalm 132:9 "Let thy priests be clothed with righteousness; and let thy saints shout for joy."
(In 2 Chronicles 6:41); it is, "with salvation" (as in Psalm 132:16). Either the ministers of the word; who may be said to be clothed with righteousness when they perform their work righteously, and faithfully dispense the word. keeping back nothing that is profitable, and administer the ordinances according to the rules of Christ. And when their lives and conversations are agreeable to the Gospel they preach (see Job 29:14). Or else all true believers; who are priests as well as kings unto God; and who are clothed with the robe of Christ's righteousness. And with the internal graces of the Spirit, the new man created in righteousness and true holiness. And with conversation garments, becoming the Gospel, and their profession of it.
"And let thy saints shout for joy": The Levites; thy Holy Ones, as the Targum. So Kimchi, Arama, and others; "the singers in the temple". But rather the Lord's sanctified ones, true believers under the Gospel dispensation, are meant. Who shout for joy, and have reason so to do, at the incarnation of Christ and at his ascension to heaven. At the Gospel preached by his ministers, and at the robe of righteousness with which they are clothed. In (2 Chron. 6:41), it is, "rejoice in goodness"; in the goodness of the Lord. In the good things bestowed on them, or promised to them.
The priesthood had been in terrible decay, because they had no place to function. It seems they had been fulfilling more of a civil function than a religious. There would be priests and high priest sought, who were righteous men, who were of the tribe of Levi. These men would not be like the rest of the people, but would be holy men of God, dedicated to the keeping of the temple and God's law. No man should be chosen for the priesthood, who was not interested in living holy separated lives. The people who loved God would shout for joy, because they would have a place and a presence of God that they could closely relate to. A nation that has lost their God, is in terrible sad shape.
Verses 10-18: This section focuses on God's fulfilling His vow to David to perpetuate the Davidic throne and thus his descendants are to be remembered by the Lord.
Verses 10-12: The words "the LORD has sworn" recall the Davidic covenant (issued in 2 Sam. 7:8-16). Jesus is the "Anointed" who ultimately fulfills these promises (Luke 1:32-33; Acts 2:30).
Psalm 132:10 "For thy servant David's sake turn not away the face of thine anointed."
A prayer that God's promise and favor would not be withheld from David's descendants on the throne of Judah.
"Thine anointed": As David had been anointed king (1 Sam. 16:13), so a greater King has been anointed, namely Christ, but not yet seated on the throne (compare Isa. 61:1; Luke 4:18-19).
David knew that God loved him. He is pleading with God to do this for him, if he would not do it for all. David even reminds God, that it was He who anointed David to be king. Some believe this to be Solomon pleading for David, but I believe this is David.
Verses 11-12: God's covenant with David (2 Sam. 23:5), is summarized here (from 2 Sam. 7:11-16 and 1 Kings 9:1-9).
Psalm 132:11 "The LORD hath sworn [in] truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne."
He has made a gracious promise, confirmed by an oath, which we may plead in our present necessities. That promise was made "in truth," that is, sincerely, so that it will certainly be carried out, so that we may appeal to God, on the ground of his faithfulness, to keep his word.
"He will not turn from it": We may be certain that he will carry it out. We may appeal to him on the basis of that promise with the utmost confidence.
"Of the fruit of thy body will I set upon thy throne": Margin, as in Hebrew, "of thy belly." The throne would descend to his posterity (2 Sam. 7:12; see notes at Psalm 89:3-4).
This is not just speaking of Solomon, who will truly sit upon David's throne for forty years, but is looking unto Jesus Christ, who will sit on the everlasting throne. The kingdom of Jesus will never end. In the kingdom of our Lord Jesus, we will be kings and priests. Not priests, because we are from the Levitical tribe, but because we are sons of God. This kingdom is not an earthly kingdom, but a heavenly kingdom. Notice, in the very first line of the verse above "sworn in truth". God swore upon himself, because there was no greater.
Psalm 132:12 "If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore."
This conditional aspect could interrupt the occupation of the throne, but it would not invalidate God's promise to one day seat the Messiah as king forever (compare Ezek. 37:24-28).
The condition of the above verse was more than the physical house of David would do, and so they were divided into two kingdoms. What David's physical lineage could not do in keeping God's law; the seed of David fulfilled in the person of Jesus Christ. This kingdom of the Lord Jesus Christ, is not only a physical kingdom, but is a spiritual kingdom in that He set it up in all believers. The biggest word in the verse above is, "if". You see, the sin of the physical house of David brought their downfall.
Verses 13-18: This section looks forward prophetically to the day that Jesus Christ, the son of David and the son of Abraham (Matt. 1:1), will be installed by God on the throne of David in the city of God to rule and bring peace on earth, especially Israel (compare Psalms 2, 89, 110; Isa. chapters 25 and 26; Jer. 23:5-6; 33:14-18; Ezek. chapter 37; Dan. 2:44-45; Zech. 14:1-11).
Psalm 132:13 "For the LORD hath chosen Zion; he hath desired [it] for his habitation."
Not only to build upon it the temple in a literal sense, and for the place of his worship. But also for the seat of his majesty, and over which he has set his Son as King. And all this from the love he bears to Zion, which, in a figurative and spiritual sense, is his church. Whom he has chosen to privileges, to grace and glory, and for his service and honor (see Psalm 78:67).
"Zion": Refers to earthly Jerusalem.
"He hath desired it for his habitation": Heaven is the habitation of his holiness and glory. Christ is his dwelling place, in whom all the fullness of the Godhead dwells bodily. Yet his desire is to his church and people. His heart is set upon them, and upon their salvation. His delight is in them, and he takes pleasure in walking with them, and dwelling among them. They being built up a habitation for God through the Spirit (see Psalm 68:16).
This Scripture, as so many, has a double meaning. God truly chose mount Zion to be His place of dwelling in the temple Solomon would build. There is another Zion, the church of Jesus Christ. God has chosen to dwell in His church. In the tabernacle in Jerusalem, on mount Zion, the point of contact to God was through the Ark of the Covenant. The point of contact to God for the Christian is in the mighty name of the Lord Jesus Christ.
Psalm 132:14 "This [is] my rest for ever: here will I dwell; for I have desired it."
The rest of my majesty, as the Targum; the place of his rest. And this being "for ever" shows that not Mount Zion literally, nor the temple, are meant; but the church and people of God, in whom he rests in his love, and rejoices over with joy. Who are the objects of his delight, and with whom he abides forever. For this phrase is expressive of pleasure and delight, and of permanency and perpetuity.
"Here will I dwell, for I have desired it": Not merely by his omnipresence, in which sense he dwells everywhere, both in heaven and in earth. Nor only by his omnipotence, by which he upholds all creatures in their being, and so is present with them all. And they all live and move, and have their being, in him. But by his Spirit and grace reviving and refreshing the hearts of his people with his gracious presence. Which is enjoyed in his house and ordinances, and makes them lovely and delightful. And may be expected there, since he has promised it, and it is so desirable and agreeable to himself to dwell there.
This is a statement from God Himself. The Zion, spoken of here, is the church.
2 Corinthians 6:16 "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people."
One of the most heart-warming statements in the Bible, if you are a Christian, is the following.
Revelation 21:3 "And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God."
Psalm 132:15 "I will abundantly bless her provision: I will satisfy her poor with bread."
Margin, surely. Hebrew, "Blessing I will bless." A strong affirmation, meaning that he would certainly do it. That he would do it in every way; that every needed blessing would be imparted. The word rendered provision is a cognate form of the word in (Psalm 78:25). Translated meat: "He sent them meat to the full." It properly refers to food for a journey, but it is applicable to any kind of food. The original idea is that of food obtained by hunting, as game, venison (Gen. 25:28; Job 38:41). The meaning here is that God would provide abundantly for their support.
"I will satisfy her poor with bread": I will give them what they need (see notes at Psalm 37:25).
We read, "Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you".
Psalms 37:25 "I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed begging bread."
The needs of God's people are taken care of, not their greed. The provision of those who truly love God is a bountiful provision.
Psalm 132:16 "I will also clothe her priests with salvation: and her saints shall shout aloud for joy."
With the garments of salvation, as the Targum; in answer to the petition (Psalm 132:9). But more is promised than prayed for, "salvation" including "righteousness" and all other blessings. And may be interpreted, as there. Either of the ministers of the Gospel clothed with the doctrine of salvation by Christ, coming forth full fraught with it, openly publishing and proclaiming it. Salvation being made public and manifest by them as a garment, as Aben Ezra observes. Moreover, Gospel ministers are instruments of saving others. The Gospel preached by them being the power of God unto salvation, as well as they themselves are saved in the same way (1 Tim. 4:16). Besides, they are kept by the power of God, and in the hands of Christ. Who protects them, and as it were covers them with the garment of salvation, while they are publishing it to the world. To whose reproaches and insults they are exposed. Or else this may be interpreted of the people of God in common, who are all kings and priests to God. And are all clothed with the garments of salvation (Isa. 61:10). Salvation by Christ is brought near to them, is applied to them, and put upon them as a garment. It is from Christ, and without them, though upon them; it is their clothing and their ornament, as well as their security from sin, law, death, and hell (see Psalm 149:4).
"And her saints shall shout aloud for joy": Not only "shout", as is entreated (Psalm 132:9); but "shout aloud". It shall be a jubilee time with them on account of the Gospel of salvation, the joyful sound sounded in their ears by the ministers of it clothed with it; and on account of the salvation itself. So great, so suitable, so free, so complete and full, and in which the glory of God is so much displayed. And on account of the application of it to themselves, being clothed with it and possessed of the joys of it. These the Jewish writers generally understand of the Levites.
We remember that the priests are symbolic of the believers in Christ. Jesus is the High Priest, and we are the priests. How many times have we spoken of the robe of righteousness that Jesus provides for us being the robe washed in the blood of the Lord? Salvation is through His shed blood. The joy that we feel is the joy that only the blessedness of salvation can bring.
Psalm 132:17 "There will I make the horn of David to bud: I have ordained a lamp for mine anointed."
The horn was an emblem of power; and then, of success or prosperity (see the notes at Luke 1:69). The word rendered "to bud" means to grow, or to shoot forth as a plant, or as grass grows. And then it may be applied to anything which shoots forth or grows. The allusion here would seem to be to a horn as it shoots forth on the head of an animal. So David would be endowed with growing strength and would have the means of defending himself against his enemies, and of securing victory. The language had no original reference to the Messiah, but it is not improperly applied to him (as springing from David in Luke 1:69). On the word horn (see notes at Psalm 75:4; compare Psalms 89:17, 89:24; 92:10; 112:9; Dan. 7:8; 8:5).
"I have ordained a lamp for mine anointed": Margin, a candle. I have appointed; that is, I have given him that which will always be as a lamp or guide to him; that by which he will see to walk. I have given him true and precious promises, which will be to him as a lamp, a candle, a lantern is to one walking in the night (see Psalm 18:28, and notes at Psalm 119:105).
We have learned in these studies that the horn is symbolic of the strength or power. The strength of David budded in the Lord Jesus. The name of David would be lightened in the seed, who was Jesus Christ the Light. Jesus was not only the seed of David in the flesh, but was David's God in the Spirit.
Psalm 132:18 "His enemies will I clothe with shame: but upon himself shall his crown flourish."
With the garments of shame, as the Targum. Very different from the clothing of Zion's priests. All that are incensed against Christ as a King and Savior shall sooner or later be ashamed. Either here, when brought to a sense of their evil, to repentance for it, and faith in him. Or hereafter, at the resurrection, when they will rise to shame and everlasting contempt. And when they shall see him come in the clouds of heaven, in power and great glory, to judge the world in righteousness (Isa. 45:24).
"But upon himself shall his crown flourish": Being crowned with glory and honor, as he now is at the right hand of God. He reigns, and will reign, till all his enemies become his footstool. His throne is for ever and ever, and his kingdom an everlasting one. And will be very flourishing in the latter day, when his subjects shall be many. And when there shall be an abundance of peace and prosperity, and of that no end. The crown of the Messiah shall flourish on him as a king, shine out and be very conspicuous, as Aben Ezra and Jarchi interpret the word used. And so his crown as a priest; the same word is used of the holy crown of the priests put upon the mitre, on which Holiness to the Lord was inscribed. And the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, render it, "my holiness". And, as his own crown is a never-fading one, such a one he will give to his ministers, and all that love him appearing (1 Peter 5:4).
The true enemy, who is just demonstrated in all of these earthly enemies, is Satan, himself. Jesus defeated Satan on the cross. The shame of Satan was made worse, when Jesus went into Satan's place of dwelling and brought captivity out with Him. He took the keys of hell and death away from him as well. The crown and rule of Jesus is an eternal rule. It will never diminish.
Psalm 132 Questions
The joy of brotherhood
A Song of degrees of David.
This psalm is all about the preciousness of family unity. Its blessedness is exclaimed (verse 1), and explained (verses 2-3). It sanctifies (verse 2), and solidifies (verse 3).
Verses 1-3 (see note on Psalm 120:1-7). The occasion for this Davidic psalm is unknown. Perhaps it was prompted by the nation's coming together in unity at his coronation (compare 2 Sam. 5:1-3; 1 Chron. 11:1-3). It's teaching on fraternal unity would have been instructive to David's sons, who were antagonistic toward one another, e.g., Absalom murdered Ammon (2 Sam. 13:28-33), and Adonijah tried to preempt Solomon's right to the throne (1 Kings 1:5-53).
III. Oil on Aaron's head (133:2);
Psalm 133:1 "Behold, how good and how pleasant [it is] for brethren to dwell together in unity!"
"Pleasant" means "lovely, charming, attractive", things that fill the mind with delight. God's people derive this delight from unity within the body of Christ (John chapter 17).
"Brethren: Those who lineage can be traced to Abraham, Isaac, and Jacob.
"Unity": While national unity might be on the surface, the foundation must always be spiritual unity. This would be the emphasis here, since these songs were sung by Jewish pilgrims traveling to the 3 great feasts.
The word "behold", always means to stop and take notice. Notice who it is who are to dwell together. It is brethren. All believers in Christ are the sons of God. We are brothers of the Lord Jesus Christ. He is the natural, and only begotten Son of God. We are His adopted brothers. Even women are spoken of as brothers, just as all men and women are spoken of as the bride of Christ. With God there is no male or female. We are children of God in our spirit body, not in our body of flesh. In the flesh, there is a separation of men and women, for the purpose of procreating life. In the Spirit, there is no marrying and taking in marriage. Look at the difference in the flesh body and the spirit body (in 1 Corinthians). Why cannot all believers in Christ not get along on this earth? It has to do with the frailty of the flesh. Earthly sisters and brothers do not get along very well. The flesh gets in the way.
Psalm 133:2 "[It is] like the precious ointment upon the head, that ran down upon the beard, [even] Aaron's beard: that went down to the skirts of his garments;"
"Ointment upon": Most likely refers to the anointing of Aaron as High-Priest of the nation (compare Exodus 29:7; 30:30), which would picture a rich spiritual blessing as a first priority.
Priests were anointed with "oil" when they took office as a sign of God's blessing on them (Exodus 30:22-33). God lavishes His blessing when there is unity among His children.
This oil, is the oil of the Holy Spirit. It was poured in abundance on the High Priest in the temple. The fact that it covered his entire body, showed a total dedication to the Lord. This very same oil was used to dedicate the priests, as well. Remember, the priest symbolizes all believers in Christ. It is the Spirit of God that draws us closer together in the unity of Christ.
Ephesians 4:13 "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:"
Psalm 133:3 "As the dew of Hermon, [and as the dew] that descended upon the mountains of Zion: for there the LORD commanded the blessing, [even] life for evermore."
"The dew of Hermon": Mt. Hermon, a 9200-foot peak at the extreme northern portion of Palestine, provided the major water supply for the Jordan River by its melting snow. This reference could be to the Jordan water supply or figuratively to the actual prevalent dew of Hermon being hypothetically transported to Zion. Either way, this pictures a refreshing material blessing as a second, lesser priority.
"There": Seems to refer to Zion.
"Life for evermore" (compare Psalm 21:4-6).
People do not have anything at all to do with the dew falling. God sends it wherever He will. The dew that falls from God is symbolic of the Spirit. Notice, the word mountains is plural in the verse above. Mountains are symbolic of nations. Zion symbolizes the church. We see, in this, the fact that God will pour His Spirit out unto the Christians (who are the church), in all nations. There is no greater blessing to be bestowed upon man than the blessing of everlasting life. The believers in the Lord Jesus Christ are blessed with this greatest of all blessings. Look, with me, at the pouring out of God's Spirit.
Joel 2:28-29 "And it shall come to pass afterward, [that] I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:" "And also upon the servants and upon the handmaids in those days will I pour out my spirit."
Psalm 133 Questions
An exhortation to praise
A Song of degrees.
Psalm 134: Though the first song of degrees found the psalmist in the dire straits of alien territory, this last one finds God's servants serving Him day and night in His house. The psalm is apparently antiphonal: the people call on the priests to bless the Lord (verse 1-2); the priests respond by pronouncing a blessing on the people (verse 3).
Verses 1-3 (see note on Psalm 120:1-7). This final song in the "songs of ascent" seems to picture the worshipers exhorting the priests to continued faithfulness (134:1-2), while the priests bestow a final blessing on the faithful as the feast ends and the pilgrims depart Zion for home (134:3).
Verses 1-2: The final Song of Ascent pictures the pilgrim arriving at the temple. "Stand in the house of the Lord" is a technical expression that signifies some type of official service in the sanctuary. The lifting up of "hands" is properly expressive of prayer, but the phrase may be used to denote praise or worship in general.
Psalm 134:1 "Behold, bless ye the LORD, all [ye] servants of the LORD, which by night stand in the house of the LORD."
"Servants": Levites who ministered to God's people.
"By night": The burnt offerings continued day and night (compare Lev. 6:8-13), as did the Levitical service (compare 1 Chron. 9:33).
"House of the LORD": Refers to the tabernacle up to the time of David (Exodus 23:19; 2 Sam. 12:20), and to the temple from Solomon on (1 Kings 9:10).
The eyes cannot behold the glorious things of the Lord. Stop, look and take notice. What blessings belong to the LORD who created all? These servants of the LORD are believers of all ages with faithful Abraham. It is even more directed to the Christians. Notice, standing indicates a steadfastness. We are not sitting in laziness, but standing.
Psalm 134:2 "Lift up your hands [in] the sanctuary, and bless the LORD."
"Lift up your hands": A common Old Testament praise practice (compare Psalms 28:2; 63:4; 119:48; 14:1-2; Lam. 2:19), which was understood figuratively in the New Testament (1 Tim. 2:8)
When you lift up your hands to the Lord, you are recognizing Him as the object of your worship. It shows our humbleness of heart to the Deity who is above all. When you do this, open your hands with palms upward for the LORD to fill your hands. The angels in heaven cry Holy, Holy, Holy. The saints in the church here can do no less. He is my God, and I will praise Him. God inhabits the praises of His people.
Psalm 134:3 "The LORD that made heaven and earth bless thee out of Zion."
"The LORD": The Creator blesses His human creation.
"Bless thee out of Zion": Since God's presence resided in the tabernacle/temple on Zion, from a human perspective it would be the source of divine blessing.
This is like a benediction being poured out on the people from the church (Zion). The true source of the blessing is from God. The minister in charge is acting as God's agent here on the earth, as they speak this blessing on all people.
Psalm 134 Questions
The greatness of the Lord and the vanity of idols
Psalm 135: A classic example of the hymn of praise, this psalm contains the three key elements: a call to praise (verses 1-3), a cause for praise (verses 4-18), and a conclusion (verses 19-21). The reasons cited in the cause for praise are instructive in the elements of Israel's theology: because the Lord of Israel is the only true God (verses 5-7), because He is the Savior of Israel (verses 8-14), and because He is greater than worthless idols (verses 15-18).
Verses 1-21: Palms 135 and 136 conclude the "Great Hallel". The composer and occasion of Psalm 135 are unknown but likely post-exilic Psalm 135:15-20 is strikingly similar to Psalm 115:4-11.
III. Concluding Praise (135:19-21).
Verses 1-2: "Servants ... stand ... in the courts": Addressed to the priests and Levites (compare 134:1).
Psalm 135:1 "Praise ye the LORD. Praise ye the name of the LORD; praise [him], O ye servants of the LORD."
Or hallelujah. Which may be considered as the title of the psalm. As in the Targum, Septuagint, Vulgate Latin, Ethiopic, and Arabic versions.
"Praise ye the name of the Lord": That is, the Lord himself, and the perfections of his nature. His greatness, goodness, grace, and mercy and his holiness, justice, power, truth, and faithfulness. And also his word, by which he makes known himself, and is a distinguishing blessing to his people, and to be praised for it (see Psalm 48:1).
"Praise him, O ye servants of the Lord": Priests and Levites, and ministers of the word, and all the people of God. Who once were the servants of sin, Satan, and the world, but now by the grace of God become his servants (see Rom. 6:17). Some observe that the word praise is here used three times. Which is thought not to be without a mystery; and may have regard to the three divine Persons in the Godhead, who are each to be praised. The Father for electing grace, the Son for redeeming grace, and the Spirit for regenerating and sanctifying grace.
The first praise is telling us what to do, praise. The second praise is telling us who to praise, the Lord. The third praise is saying who is to do the praising, servants of the Lord. The fact that praise is mentioned three times means, praise Father, Son and Holy Ghost. The universal word for praise is Hallelujah.
Psalm 135:2 "Ye that stand in the house of the LORD, in the courts of the house of our God,"
That have a place and standing there, and go not out, being sons as well as servants (see notes on Psalm 134:1 and on Psalm 84:4).
"In the courts of the house of our God": Alluding to the courts in the temple, the court of the priests, where they stood and ministered, slaying and offering their sacrifices. And the great court, where all the Israelites stood and worshipped (2 Chron. 4:9). So this may describe the worshippers of God in common, who should praise him: and happy are they that have a place here (see Psalm 84:1).
You that are established (stand), in the Lord. It seems not to matter whether you are the minister, or those in the outer court, the congregation.
Psalm 135:3 "Praise the LORD; for the LORD [is] good: sing praises unto his name; for [it is] pleasant."
Essentially and communicatively; he is good, and he does good, in a providential way, to all men. And in a way of special grace to his own people; for whom he has laid up and to whom he has promised good things. And on whom he bestows them; as pardon, righteousness, and eternal life. Both grace and glory; and therefore they should praise him.
"For the LORD is good": A consistent theme in the psalms (compare Psalms 16:2; 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1; 136:1; 145:9).
"Sing praises unto his name, for it is pleasant": Either the work of singing praise is pleasant, being the employment of angels and glorified saints; the subject matter of it delightful. The blessings of grace flowing from the everlasting love of God it leads unto, which is excellent and better than life. And it must be pleasant work to a saint, because it is pleasing to God. And especially when the presence of God is enjoyed in it, and melody is made in the heart as well as with the mouth. Or the sense is, "his name is pleasant"; so Aben Ezra and Kimchi interpret it. For though it is holy and reverend in itself, and fearful and terrible to sinners; yet as it is proclaimed in Christ. It is exceeding delightful, and in whom all the perfections of God are glorified. Particularly the name of God, as a covenant God and Father in Christ, blessing, with all spiritual blessings in him, is exceeding pleasant. As are all the names of Christ, and therefore to be praised.
When you run out of words to praise Him with, just burst out into song and praise Him with that. Let me be a sweet, sweet, sound in His ear.
Psalm 135:4 For the LORD hath chosen Jacob unto himself, [and] Israel for his peculiar treasure.
"The LORD hath chosen": Refers to God's unique selection of the offering of Abraham, Isaac, and Jacob to enjoy God's covenant blessing (compare Deut. 7:6-8; 14:2; Psalm 105:6; Isa. 41:8-9; 43:20; 44:1; 49:7).
"His peculiar treasure" (compare Deut. 26:18-19; see note on Psalm 148:14).
Jacob in the verse above, is speaking of him and his 12 sons, and their physical descendants. Why God chose Jacob, no one knows. It is wonderful to be the chosen of God. To be chosen of God carries great obligation with it as well. The physical house would have so much to praise God for. He separated them out of all the peoples of the world to show himself through. His law was given to them. He made special covenant with them and protected them. Jacob's family, God's chosen, will later be called the harlot wife in Hosea. Israel being separated in the verse above, makes me think that this is speaking of the spiritual house of Israel (Christians). These are not spiritual Israel who were descended from Jacob, but they who do the will of God.
Psalm 135:5 "For I know that the LORD [is] great, and [that] our Lord [is] above all gods."
"The LORD is great": A common superlative to distinguish the true God of Israel from the false gods of the other nations (compare Deut. 7:21; Psalms 48:1; 77:13; 86:10; 95:3; 104:1; 145:3; 147:5).
This was proved over and over. Elijah proved to the people and the prophets of Baal on mount Carmel that our God is God. God showed Himself over and over, in the 10 plagues of Egypt, when He defamed the gods of Egypt. The very reason Lucifer was thrown out of heaven, was because he thought he was as good as God.
Psalm 135:6 "Whatsoever the LORD pleased, [that] did he in heaven, and in earth, in the seas, and all deep places."
God is an absolute sovereign. He has formed a plan, and has carried it out. He has made the world as he chose, and he has ordered all its arrangements according to his own pleasure. As a universal sovereign, he has a right to universal adoration (see the notes at Psalm 115:3).
"In heaven, and in earth": These are put for the universe. These are the universe. In these places, in all worlds, on the land and in the ocean, even in the profound depths of the sea, there is nothing which has not been placed there by his will. And which he has not arranged according to his eternal plan.
"In the seas, and all deep places": In the visible seas, and in the invisible depths, both of the earth and of the waters. Here then, the psalmist evinces the pre-eminence of Jehovah above the gods of the nations. By this consideration, that he at the beginning "created and formed those powers of nature whose operations in the heavens, the earth, and the waters.
The only thing necessary for Him to do was speak, and the elements of all nature obeyed Him.
Philippians 2:10 "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;"
Colossians 1:16-17 "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him:" "And he is before all things, and by him all things consist."
Psalm 135:7 "He causeth the vapors to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries."
"Vapors to ascend": Refers to the water cycle of earthly evaporation and condensation in the clouds.
Every element in the universe is under His control. He made it all for a purpose. There is no need going into all of the creation act here. We dealt fully with it in our Genesis study. It is enough for me to know that He did it all. It rains when He tells it to rain, and it stops when He tells it to stop. He is supreme Ruler of the universe.
Verses 8-12: In reference to God's deliverance of Israel from Egypt to the Promised Land.
Psalm 135:8 "Who smote the firstborn of Egypt, both of man and beast."
"Smote": The final plague in Egypt (compare Exodus chapter 11).
Which was the last of the plagues inflicted on the Egyptians. And is particularly mentioned, because, by means of it, they were made willing to let the children of Israel go out of their land. And so, this includes the deliverance of the Israelites, God's firstborn, when he slew the firstborn of Egypt. And who were typical of the firstborn, whose names are written in heaven. And the deliverance of them, through the blood of the Passover, was an emblem of the deliverance of those by the blood of Christ (see Exodus 12:22).
This was one of the great examples of separation of those who belong to God, and those who are of the world. The night that death visited Egypt and killed all the firstborn of the Egyptians, the Hebrews, who had the blood of the lamb on their door, were all spared.
Psalm 135:9 "[Who] sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants."
"Tokens and wonders" (compare Deut. 26:8; 29:3; 34:11). Or, "signs and wonders". Meaning the other extraordinary plagues sent among the Egyptians, before that of slaying their firstborn. And which have some likeness to the vials of God's wrath, which will be poured out on the city called spiritually Sodom and Egypt (Rev. 11:8).
"Upon Pharaoh, and upon all his servants": His courtiers: some of them are particularly observed to affect him and his court. As the plagues of the frogs, and slaying the firstborn. And he and his princes must be more or less affected with them all, as well as the common people. Who were an emblem either of Satan and his principalities, as Jerom interprets it; or rather of antichrist and his followers. To whom the tokens of God's wrath and displeasure will be sent in a wonderful way and manner.
These tokens and wonders were things like the Red Sea parting, and the 10 plagues on Egypt.
Psalm 135:10 "Who smote great nations, and slew mighty kings;"
Or "many nations". The seven nations of the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites. The kings of which were mighty and many, even thirty one in number (Joshua 12:1). This the Lord did by Joshua, a type of Christ; who has overcome the world by his sufferings and death, and delivered his people from it. Who went forth conquering and to conquer, into the Roman Pagan empire, called the whole world, and subdued it by his Spirit and word. And will show his power in all the kingdoms of this world, either by converting or destroying them; and at last will judge all the nations and kings of the earth. Aben Ezra interprets this of the kings of Midian, or of those next mentioned, which is best.
The nations where God sent the Hebrews were overcome very easily. The nations around them were afraid of Israel's God. The nations knew that God fought for the Hebrews.
Psalm 135:11 "Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:"
"Sihon" (compare Num. 21:21, 32), which recounts Israel's defeat of Sihon, king of the Amorites.
"Og" (compare Num. 21:33-35), which recounts Israel's defeat of Og, king of Bashan.
"Kingdoms of Canaan" (Joshua chapters 6 to 12 recounts Joshua's conquest of the Land).
God gave these kingdoms the opportunity to repent of their evil. When they did not, God brought the Israelites in to overthrow them, and gave their land to the Israelites. Canaan was the land that God had long ago promised Abraham and His descendants as their Promised Land.
Psalm 135:12 "And gave their land [for] a heritage, a heritage unto Israel his people."
"Gave their land ... unto Israel": As promised to Abraham (compare Gen. 15:18-21).
This land of Canaan was to be the Promised Land. It became the land of the tribes of Israel. It was to be theirs forever as their heritage.
Verses 13-18: The living God of Israel (verses 13-14), stands decidedly superior to the imaginary gods of the nations (verses 15-18).
Psalm 135:13 "Thy name, O LORD, [endureth] for ever; [and] thy memorial, O LORD, throughout all generations."
The Lord himself endures for ever, in his nature, being, and perfections. And the fame of him, the fame of those acts of power and goodness before mentioned. The name of Christ endures for ever. His person and offices, his Gospel, which is his name. His children and people, who are called by his name, and in whom his name is perpetuated. The fame of his wondrous works in nature, providence, and grace; and especially of his great work of redemption and salvation.
"And thy memorial, O Lord, throughout all generations": Or "the remembrance of them to, generation and generation"; to every age. The love of Christ is remembered by his people in every age, the blessings of his grace in redemption, justification, pardon, etc. And cannot be forgotten as long as his Gospel is preached. The ordinances of baptism and the Lord's supper administered, and he has a people in the world, all which will be as long as the sun and moon endure, there will be a memorial of him.
There is no question about the eternity of the Lord. He is Alpha and Omega, the Beginning and the End, the Everlasting One. The world may pass away, but He will never pass away. He is life.
Psalm 135:14 "For the LORD will judge his people, and he will repent himself concerning his servants."
Rule and govern, protect and defend them. Plead their cause, and avenge them of their enemies. Judge between them, distinguish them by his care and providence and make them visible, so that others shall see the difference between them. Especially at the last day, when he will judge them, and, as the righteous Judge, give them the crown of righteousness. Or "though the Lord judges his people"; chastises them in a fatherly way, that they may not be condemned with the world (and, or "yet").
"He will repent himself concerning his servants": Of the evil of affliction he has brought upon them. He will change the course of his providential dealings with them, according to his unchangeable will; and turn their adversity into prosperity, and their mourning into joy. Some render it, "he will be entreated for his servants"; he will hear prayer on their account, and save them out of their afflictions. Or, as others, "he will comfort himself concerning his servants"; take pleasure in them and their prosperity, comfort them, and take delight in so doing. The Targum of the whole is, "for the Lord will judge the judgment of his people by his word, and to his righteous servants will return in his mercies."
The Lord, Jehovah, is no less than the One we call Jesus here. Jesus is the Righteous Judge of all the earth.
2 Timothy 4:8 "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."
The repenting of concerning His servants, just means that they will be counted pardoned. This is speaking of those who have put their faith and trust in the Lord Jesus Christ.
Verses 15-18: These verses are similar to 115:4-8 and present a satire against pagan idol worship. Postexilic Israel had seen enough of idolatry to hate it.
Psalm 135:15 "The idols of the heathen [are] silver and gold, the work of men's hands."
This, with what follows, is observed, to show that when God judges his people, and takes vengeance on their enemies, the idols they serve will not be able to protect them, and deliver them out of his hands. And also to prove what is before asserted, that our Jehovah is great above all gods (Psalm 135:5). The matter of which they are made is at best gold and silver, which are the dust and metals of the earth, or what the prophet calls thick clay (Hab. 2:6). And are the creatures of Jehovah, and at his dispose, who says, the silver and the gold are mine (Haggai 2:8). And who is infinitely above them in value and worth. Even the knowledge of him, and the words of his mouth, doctrines, and precepts, are better than gold and silver (Prov. 3:14).
"The work of men's hands": Which they form out of gold and silver into such shapes and figures, and therefore can never have deity in them. And a most stupid thing it is to imagine that the Godhead is like to gold and silver, graven by art and man's device (Acts 17:29; see notes on Psalm 115:4).
Heathens are those who have not accepted the Lord as their Savior. Idols means nothings. They are worshipping things made with hands, that they can see with their physical eyes. Christianity is not believing in things we can see, but is faith in the One we know in our heart exists. Things made with man's hands are the creation. We must worship the Creator and not His creations.
Psalm 135:16 "They have mouths, but they speak not; eyes have they, but they see not;"
Return no answer to the request and petition of their devoted followers (see notes on Psalm 115:5).
"Eyes have they, but they see not": They had, indeed, mouths, eyes, ears, but they could neither speak, see, hear, nor breathe.
Psalm 135:17 "They have ears, but they hear not; neither is there [any] breath in their mouths."
(See notes on Psalm 115:6).
"Neither is there any breath in their mouths": They are lifeless statues, they have not so much as what the brute creatures have, breath. Our Jehovah, as the living God, is rightly opposed to them, who gives life, and breath, and all things, unto man. And yet what amazing stupidity is it, that any of them should worship such as gods, who have not what they themselves have.
They are exactly what the word idols means. They are nothings. They have no powers at all.
Psalm 135:18 "They that make them are like unto them: [so is] every one that trusteth in them."
"Make them ... like unto them": Both are worthless and will know nothing of eternal life.
This is just saying, that anyone foolish enough to make them, and especially those who are foolish enough to worship them are exactly what these idols are: nothings. They have no future.
Verses 19-20: The categories:
(1) Israel;
(2) Aaron;
(3) Levi; and
(4) You who fear the Lord, refer to the nation as a whole (Israel), the priesthood (Aaron and Levi), and the true believers (who fear the Lord).
Psalm 135:19 "Bless the LORD, O house of Israel: bless the LORD, O house of Aaron:"
This passage also, is evidently an imitation of the passage in (Psalm 115:9-13). The form (in Psalm 115) however, is rather an exhortation to trust in the Lord, and an assurance that God would bless the classes spoken of, than a call on them to bless the Lord. Still the same classes of persons are referred to; the house of Israel; the house of Aaron; and those who feared the Lord. The passage needs no further illustration than what is found in the notes at (Psalm 115:9-13). It is an earnest call on all classes of the people to bless and praise the Lord. It is language expressive of overflowing joy. The utterance of a heart full of exalted conceptions of the majesty, the glory, and the mercy of God. Of a heart which feels to the utmost the fitness of praise, and desires that all classes of people, priests and people, that all created things should unite in the praise of Yahweh. Who, in reading the psalm, can fail to catch the feelings of the psalmist, and to say Amen and amen!
The house of Israel has plenty room to bless the LORD, whether they be the descendants of Jacob (physical Israel), or whether they be the spiritual house of Israel (Christians). The house of Aaron is the house privileged to draw the closest to the LORD in the temple. All who are the called of God, such as ministers, should have even more reason to praise the Lord. Those who know the most about God should bless Him the most. To whom much is given, much is required. Of course, we really cannot bless God except by loving Him and doing His will in our life.
Psalm 135:20 "Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD."
These were of the same tribe with the house of Aaron, but inferior ministers. They ministered to the priests, and had the charge of things in the tabernacle and temple. Many of them were porters in the latter, and others were singers. And of these Kimchi interprets the words. Whose work it was to give thanks morning and evening, and so are with great propriety called upon to bless the Lord (Num. 3:6). And may mystically design inferior officers in the church, who are helps and assistants to ministers in the government and discipline of it, and have the care of its secular affairs. And who, when they behave well, purchase to themselves a good degree, and boldness in the faith. And even doorkeepers in the house of the Lord have reason to bless his name for a place there. And all the saints are the sweet singers of Israel and have the new song of electing, redeeming, and calling grace, put into their mouths, and therefore should bless the Lord.
"Ye that fear the Lord, bless the Lord": These are distinct from the Israelites, priests, and Levites, and design the proselytes among them of other nations that truly feared God, as Jarchi notes. And all such persons, whoever and wherever they are, have reason to bless the Lord for the fear of him they have, which is not from nature, but from grace. And for the layouts shown them, the blessings bestowed upon them, the good things laid up for them, and the guard that is about them, which the Scriptures abundantly declare, and experience confirms.
Psalm 135:21 "Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD."
This, according to Aben Ezra, was the formula of blessing to be used by the houses of Israel, Aaron, and Levi, and all that feared God. Or a direction to them in what manner they should bless him. And may both point out the persons that were to bless. And the place where; those that were inhabitants of Zion, where praise waited for the Lord, and was his due. And the blessings and benefits he was to be praised for, such as came out of Zion, strength from the Lord there. The rod of his strength, the word of the Gospel, and the Savior himself.
"Which dwelleth at Jerusalem": In the temple there. And which distinguishes him from the idols of the Heathens before mentioned. And who dwells in the heavenly Jerusalem, in Gospel churches. And will dwell in the New Jerusalem, where his tabernacle will be with men (Rev. 21:3).
"Praise ye the Lord": Or "hallelujah". And so the psalm ends as it begun, being from first to last an exhortation to praise.
The tribe of Levi are chosen from all the tribes to minister unto the Lord in His temple. This tribe was set aside by God for holy service. Therefore, they should lead the way in blessing the LORD. Church (Zion), bless the Lord. Even the temple located in Jerusalem should bless the LORD. Let everything that has breath, praise the LORD.
Psalm 135 Questions
Praise for the Lord's past and present blessings
Psalm 136: This psalm is a hymn of praise like the preceding: a call to praise (verses 1-3), a cause for praise (verses 4-25), and a conclusion (verse 26). However, this psalm is absolutely unique because its refrain is repeated at the end of each verse: "for his mercy endureth for ever". The psalm was no doubt sung antiphonally with the people responding with the refrain. The word mercy is important in the Psalter. It refers to God's loyal love for His people: He is in covenant with them, and He loves to be loyal to that covenant.
Verses 1-26: This psalm, extremely similar to Psalm 135, closes the Great Hallel. Unique to all the psalms, Psalm 136 uses the antiphonal refrain "For His loving-kindness is everlasting" after each stanza, perhaps spoken by the people in responsive worship. The author and occasion remain unknown.
III. Concluding Praise (136:23-26).
Verses 1-26: This psalm has a unique construction, repeating at the close of each verse: "for His mercy endureth forever". This refrain may have been used in public worship, in a response by a choir or by the congregation. All that God does, whether it seems to be a display of power or justice, severity or wrath, is actually a display of His "mercy". His loyal love provides a foundation for praise.
Psalm 136:1 "O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever."
In himself, and to all his creatures; and especially to his chosen people. Who therefore should give thanks to him daily in the name of Christ. For all blessings temporal and spiritual, in faith and fervency, and in the sincerity of their souls, with their whole heart. "He is good" (see note on Psalm 135:3).
"For his mercy endureth for ever": It is the same with his love, which is from everlasting to everlasting. And continues notwithstanding the sins of his people. The hidings of his face from them, and his chastisements of them. The covenant which is founded on mercy, and all the blessings of it, which are the sure mercies of David, last forever. And hence the vessels of mercy shall certainly be saved, and not lost (see Psalm 106:1).
The psalmist is not just praising the LORD himself, but encourages others to praise Him as well. There is only one good, and that is God. He is not just good; He is goodness in its entirety. His mercy is like He is, it is everlasting.
Psalm 136:2 "O give thanks unto the God of gods: for his mercy [endureth] for ever."
Not only of the gods of the Gentiles, who are by name and not by nature gods. Or of civil magistrates, who are so called, and seem to be designed in the next verse. But the angels, as Aben Ezra and Kimchi. Christ, our Immanuel, is the God of them, the object of their worship and adoration, being their Creator and Preserver (Psalm 97:7). So the Heathens say of the Maker of all things, him you may properly call the God of gods, the Supreme and Best.
"For his mercy endureth for ever": In the preservation of those excellent creatures from apostasy, when many of their species fell. And in the continuance and confirmation of them in the state in which they were created. And in making use of them as ministering spirits to the heirs of salvation. And as a guard about them while they live, and at death to convey their souls to heaven.
He is the Creator of all these things that people have for little gods in this earth. We have already gone into the fact that He has proved, over and over, His superiority to all gods.
Psalm 136:3 "O give thanks to the Lord of lords: for his mercy [endureth] for ever."
Which is not only the title of the God of Israel, as the former (Deut. 10:17); but of the Messiah (Rev. 19:16). Who is the Prince of the kings of the earth. Under whom they are, by whom they reign, and to whom they are accountable, being higher than they. As nature, so by office (Rev. 1:5; Psalm 89:27).
"For his mercy endureth for ever": In putting it into the hearts of kings and princes, which he has in his hands, to show favor to his people. Even to be their nursing fathers. And in curbing the power, restraining the wrath, of oppressors; and protecting his people from their rage and violence.
The One we have known as our Savior will return to the earth, and He will be Lord of lords. The little letter lords will be those who will rule with Him as his subordinates.
Psalm 136:4 "To him who alone doeth great wonders: for his mercy [endureth] for ever."
As in the works of creation at first, having no help from angels or men. So in the works of providence, many of which are unsearchable, and past finding out, and in which he has no assistance from creatures. And in the works of grace, redemption, and salvation, which his own arm has wrought out; as well as what he did when here on earth in our nature. The miracles then wrought by his omnipotent arm alone. And even all the wonders which Moses and Elijah did under the Old Testament, and the apostles of Christ under the New, were done. Not by their power, but by his alone. Who will do still greater wonders, when he shall create all tidings new, raise the dead, and summon all nations before him, and render to everyone according to his works.
"For his mercy endureth for ever": Towards his people, for whose sake all these wonders are wrought.
We know that the miracles that Jesus did were so many, that there would not be enough books in all the world to contain them, if they were all written down.
Psalm 136:5 "To him that by wisdom made the heavens: for his mercy [endureth] for ever."
In such a curious manner, in such a proper and delightful situation, with such effects, and for such uses (Prov. 3:19).
"For his mercy endureth for ever": Which appears in the continued influences of the heaven; the dew, rain, and snow, that descend from it on the earth to water and make it fruitful. And to produce those rich and valuable blessings called the "precious things of heaven" (Deut. 33:13). And which are of the utmost importance for the service of man and beast. And, besides, God has of his infinite mercy, which continues, provided an inheritance in the heavens, a house eternal in the heavens, mansions of bliss and glory there. Which Christ is now preparing for his saints, that they may dwell with him in them for evermore.
This we have spoken of so many times. The powers in the world that are really powers, are the spoken and the written Word. The spoken Word brought the heavens into existence.
Psalm 136:6 "To him that stretched out the earth above the waters: for his mercy [endureth] for ever."
Or, "besides the waters", close by them, and yet secures the earth from being covered with them (see Psalm 24:2).
"For his mercy endureth for ever": It was in mercy he caused the waters to go off the earth which first covered it. That trees, plants, and herbs, might spring up out of it, and that it might be a fit habitation for man. And though for the sins of the old world these waters were let in upon it. Which drowned it, and destroyed man and beast upon it, except a few that were in mercy preserved. Yet the Lord has promised and swore to it, that these waters shall no more go over the earth to destroy it. He has set a bound for the sea that it cannot pass, by a decree of his. Even the sand on the shore, which, as weak as it may seem to be, is a bound unpassable. Though they may toss and rage and roar, they shall not prevail, nor pass over it, which is a perpetual miracle of mercy (Jer. 5:22).
In Genesis it says, God said and it was. (In John chapter 1), it says that the Word made it all. In fact, it says that without Him, was not anything made that was made.
Psalm 136:7 "To him that made great lights: for his mercy [endureth] for ever:"
For the inhabitants of the world to walk and work by, to do all the business of life in a comfortable manner. And which is an instance of mercy and goodness (see Gen. 1:14).
"For his mercy endureth for ever": These lights continuing for the benefit of mankind.
A more understanding way to say this would be the great containers for the Light. The sun and the moon are two fixtures that we see light in, but they are not creative Light. Jesus is that Light. Jesus is the source of all Light. His Light gives all things the power to exist.
Psalm 136:8 "The sun to rule by day: for his mercy [endureth] for ever:"
Which is the greater light (Gen. 1:16).
"For his mercy endureth for ever": This great light, so beneficial to the earth and the inhabitants of it, which was made nearly six thousand years ago, still continues, and will to the end of time. Enlightening the world, warming the air and earth, imparting its light and heat to all creatures on it. And influencing the earth to bring forth a variety of things for the use and delight of mankind, called "the precious things brought forth by the sun" (Deut. 33:14). An emblem of a more beneficial light, in which the rich grace and mercy of God appear, and for which we have reason to give thanks. Even the sun of righteousness, the Messiah, the light of the world, the author of the light of nature, grace, and glory. And who will continue as long as the sun, and when that shall be no more (Mal. 4:2).
Now we see the purpose in the sun. It is to rule over the day. The word endureth means continues to endure.
Psalm 136:9 "The moon and stars to rule by night: for his mercy [endureth] for ever."
The lesser lights, and which indeed receive all their light Front the sun (Gen. 1:16).
"For his mercy endureth for ever": In continuing these lights, so useful to men, as well as in making of them. The moon and stars have their benign influences upon the earth, to produce things out of it useful to men (see Deut. 33:14). And are of singular service to benighted travelers, and to those that go down to the sea in ships (see Acts 27:20). The moon is an emblem of the church, that receives her light from Christ, the sun, and which will continue for ever. And, stars are emblems of Gospel ministers, who are the means of enlightening dark souls. And of refreshing disconsolate saints. And are a continued mercy to an ignorant world, as well as to the church. And will be continued as long as it stands (see SOS 6:10; Matt. 5:14).
The moon, being a lesser light, is to rule over the darkness. All of these things were made to benefit man. We can easily see why we can say His mercy endureth forever.
Verses 10-15: The deliverance from Egypt is described (in Exodus 12-14).
Psalm 136:10 "To him that smote Egypt in their firstborn: for his mercy [endureth] for ever:"
In a tender part, in the dear part of themselves. In their sons and heirs, and who were to inherit their lands and estates, and perpetuate their names. This was an act of justice for using ill the Lord's firstborn, the people of Israel, slaying their sons, and refusing to let them go (Exodus 1:13). And yet there was mercy in it, for which thanks were to be given to God.
"For his mercy endureth for ever": The Israelites, in a very merciful manner, were distinguished by the blood sprinkled on their door posts, when the destroying angel passed through the land of Egypt to destroy their firstborn. And when they were destroyed, it was owing to the kind providence of God that the Egyptians did not rise as one man to cut off the Israelites in vengeance. And yet not a dog was suffered to move his tongue against them when the dismal cry was made. Yea, this was the means of their deliverance, which could not be obtained by all the other plagues. But now they not only bid them go, but were urgent upon them to be gone (Exodus 11:5).
This too was an act of love for His chosen. He did this to make the Pharaoh let His people go. His mercy was great in this, in the fact that the firstborn of the Hebrews was saved by the blood of the lamb over their door.
Psalm 136:11 "And brought out Israel from among them: for his mercy [endureth] for ever:"
A wicked and idolatrous people, among whom they suffered great hardships. And this was done by means of God's judgments on them, and especially that before related. And was an instance of the mercy of God, as follows, for which thanks should be given.
"For his mercy endureth for ever": And this is a proof of it, bringing the children of Israel out of Egypt, the house of bondage. When they cried unto him by reason of it, and he sent them a Savior to deliver them out of their distress (Exodus 2:23). An emblem of the grace and mercy of God, in delivering his people from a worse fate than Egyptian bondage. From the bondage of sin, Satan, the law, and through fear of death, into the glorious liberty of the children of God.
Psalm 136:12 "With a strong hand, and with a stretched out arm: for his mercy [endureth] for ever."
Exerting his power in a very open manner, and continuing it till he had effected the work. Bringing his people out of Egypt, which is always ascribed to his great strength and mighty power (Exodus 13:3). The redemption of the mystical Israel of God is by a mighty Redeemer, the Lord of hosts. Who has redeemed them out of the hands of their enemies, that were stronger than they, and too strong for them. The conversion of them is by the power of the grace of God, even by the exceeding greatness of his power, and yet both acts of grace and mercy.
"For his mercy endureth for ever": It was mercy put the Lord on stretching out his arm, and showing the strength of his right hand, in delivering Israel out of Egypt. And in his love and in his pity he redeemed them (Isa. 63:9). It is owing to the tender mercies of our God, and is a performing the mercy promised to the fathers, that Christ, the dayspring from on high, was sent to visit and redeem us (Luke 1:68). And the regeneration, quickening, and conversion of sinners, are acts of mercy as well as of power (Eph. 2:4).
It was the mighty hand of God that brought them out. He had mercy on them and delivered them from Egypt (the world).
Psalm 136:13 "To him which divided the Red sea into parts: for his mercy [endureth] for ever:"
Into two parts, so that the waters of it stood as a wall on the right and left hand of the Israelites, as they passed through. This was done by means of a strong east wind (Exodus 14:21). The dividing it into parts was a wonderful work, and a rich display of mercy to Israel.
"For his mercy endureth for ever": The children of Israel were encompassed about, and in the utmost distress. The rocks were on each side, Pharaoh and his host behind them, the Red sea before them; and so no visible way of escape. But the Lord cut a way for them through the sea, and saved them. The sea is an emblem of this world, which is like a tempestuous troubled sea. Where everything is restless, fluctuating, and passing away. Where the people of God are tossed with tempests. And where afflictions, like the waves and billows of the sea, come over them one after another. And through which they must pass and enter the kingdom. And God, that wills, orders, and appoints them, sets these proud waves of the sea their bounds, or makes them a calm. And, sooner or later, makes a way through them and out of them, which is owing to his enduring mercy (1 Cor. 10:13).
Psalm 136:14 "And made Israel to pass through the midst of it: for his mercy [endureth] for ever:"
Willingly, without reluctance; with great spirit and courage. Fearless of danger, and with the utmost safety, so that not one was lost in the passage (see Psalm 78:53). And thus the Lord makes his people willing to pass through afflictions, he being with them. And able to bear them, he putting underneath the everlasting arms, even when in the valley of the shadow of death. And carries safely through them, so that they are not hurt by them. The waters do not overflow them, nor the fire kindle upon them. Nor are any suffered to be lost, but all come safe to land.
"For his mercy endureth for ever": To which, and to his never failing compassion, it is owing that they are not consumed (Lam. 3:22).
He saw the terrible situation the Israelites with their backs to the sea, and the Pharaoh facing them. He had mercy on them and opened the Red Sea for them to cross on dry land. He even held the Pharaoh back with His flame, until the Israelites had everyone crossed the Red Sea.
Psalm 136:15 "But overthrew Pharaoh and his host in the Red sea: for his mercy [endureth] for ever."
In the same sea which was parted for the Israelites, and through which they passed safely as on dry land. Into which Pharaoh and his army entering in pursuit of them in their chariots, the Lord "shook" him and them out of them, as the word signifies. And causing the waters to return and cover them; they were drowned in them (Exodus 14:28). This was an emblem of the destruction of Satan, and of his principalities and powers. By Christ, who thereby has saved his spiritual Israel out of their hands. And of the casting of the sins of God's people into the depths of the sea, never to be seen more, or to appear any more against them to their condemnation. And of the everlasting ruin and perdition of ungodly men.
"For his mercy endureth for ever": It was in mercy to Israel that Pharaoh and his host were destroyed, who threatened them with ruin. And therefore, they sung of judgment and of mercy, and gave thanks to God for this instance of his vengeance on their enemies, and of goodness to them (Exodus 15:1).
When the nearly 3 million Israelites had finished crossing over, the Lord removed the fire, and Pharaoh's chariots and soldiers followed into the sea. When they were all in the sea, the Lord released the walls of water and drowned all of Pharaoh's army. Why? Because His mercy toward Israel endures forever.
Psalm 136:16 "To him which led his people through the wilderness: for his mercy [endureth] for ever."
Where there was no path. This the Lord did by going before them in a pillar of cloud by day, and in a pillar of fire by night. To show them the way in which they should go (Exodus 13:21; see Psalm 78:14).
"For his mercy endureth for ever": Among the manifold mercies of God, shown to Israel in the wilderness, this is one taken notice of by Nehemiah (Neh. 9:19). That the pillar of cloud and fire, to direct them, never departed from them while in it. And this act of "leading" them not only includes the guidance of them in the way, but the provision made for them. Of water out of the rock, and of manna that fell about their tents every day. And of flesh and feathered fowl, like dust, so that they wanted nothing. And also the protection of them from their enemies. All which were proofs of his constant care over them, and continual mercy to them (see Psalm 78:15).
He led them with a fire by night and a cloud by day. He has such tender mercy for them that even their shoes did not wear out in 40 years. He fed them with bread from heaven, because of His great mercy toward them.
Psalm 136:17 "To him which smote great kings: for his mercy [endureth] for ever:"
Either the thirty one kings in the land of Canaan; or those who are after particularly mentioned. Which seems best, since the kings of Canaan were petty kings, when these were greater ones.
"For his mercy endureth for ever": The smiting of those kings were in mercy to Israel. Both to preserve them from falling into their hands, and that they might possess their countries, as is later declared.
Psalm 136:18 "And slew famous kings: for his mercy [endureth] for ever:"
Famous for their power and strength, their courage and valor who were not only smitten and discomfited, but slain in battle.
"For his mercy endureth for ever": Towards his own people, for whose sake these kings were slain.
The Lord fought for Israel. It did not make any difference that the king was great in the land. God removed them from the way of the Israelites, because His mercy toward Israel endures forever.
Psalm 136:19 "Sihon king of the Amorites: for his mercy [endureth] for ever:"
A strong and warlike people, and their king a great and mighty one (see Psalm 135:11).
"For his mercy endureth for ever": Since this king would not suffer Israel to go through his borders, but came out and fought against them. And had not the Lord smote him, they must have fallen a prey into his hands (Num. 21:23).
Verses 19-20 (see Numbers chapter 21 for the account of the capture of "Shihon" and "Og").
Psalm 136:20 "And Og the king of Bashan: for his mercy [endureth] for ever:"
A country large and fruitful, and the king of it of a gigantic stature (see Psalm 135:11).
"For his mercy endureth for ever": For this mighty king came out against Israel, and threatened their destruction, and it was of the Lord's mercies they were not consumed by him. And it may be observed, whenever tyrannical princes and oppressors are cut off, it is in mercy to the inhabitants of the earth, and especially to the people of God.
This is not just kings in general, but specific powerful rulers who God destroyed for passage for His chosen, Israel.
Psalm 136:21 "And gave their land for a heritage: for his mercy [endureth] for ever:"
This was taken away from them and their subjects by the Lord. Who has the disposing of kingdoms, and given to another people, for an inheritance.
"For his mercy endureth for ever": While his justice is exercised on some, in a strict manner, with severity and rigor, his mercy is shown to others.
This may seem cruel to many, but God gave them time to repent, and they did not. This was the land God had promised to their ancestor, Abraham, as a heritage. God's Word is good.
Psalm 136:22 "[Even] a heritage unto Israel his servant: for his mercy [endureth] for ever."
The land of those that served idols, the Lord took and gave to Israel for an inheritance. Who served him, the true God. Thus the Lord rewards his servants in a way of grace and mercy, though not as of debt. For it follows.
"For his mercy endureth for ever": Aben Ezra and Kimchi make the mercy to lie in this peculiarly, that the lands of these kings were not in the covenant with Abraham. Only the seven nations or kingdoms of Canaan, which are not here mentioned (as in Psalm 135:11). But the Amorites were given in the covenant (Gen. 15:21). And the one as the other were given as an inheritance to Israel. And equally owing to the mercy of God (see Psalm 135:11). And thus, the heavenly glory, of which Canaan was a type, is an inheritance owing to the mercy of our Lord Jesus Christ (Judges 1:21).
Israel was God's chosen people and this land had been their heritage since Abraham. God does not have to explain to us why He does these things, but He does explain that His mercy toward Israel endures forever.
Psalm 136:23 "Who remembered us in our low estate: for his mercy [endureth] for ever:"
When we were few in number. When we were a feeble people. When we were a people unable to contend with such mighty foes.
"For his mercy endureth for ever": By all that he did for us when thus feeble. By all his power put forth to defend us from our enemies, he has showed his mercy and kindness to us and to the world.
Psalm 136:24 "And hath redeemed us from our enemies: for his mercy [endureth] for ever."
Temporal enemies, tyrants, and oppressors. And spiritual ones: sin, Satan, the world, the law, death, and hell.
"For his mercy endureth for ever": As is clearly seen in redemption by Jesus Christ, where mercy and truth have met together. And which is a distinguishing mercy to the sons of men, not granted to angels.
The psalmist puts a little personal note in here by saying, our low estate. Surely Israel was about as low as they could have gotten. They were really slaves to Pharaoh in Egypt, and God brought them out to inherit this land.
Psalm 136:25 "Who giveth food to all flesh: for his mercy [endureth] for ever."
To all creatures. The beasts of the field, and fowls of the air, the young ravens that cry (Psalm 145:15). To all men their daily food. To Jews and Gentiles, good men and bad men (Matt. 6:11). And spiritual food to all that belong to Christ, who are flesh of his flesh, and bone of his bone. Even himself, the bread of life, the wholesome truths of the Gospel, and its refreshing ordinances.
"For his mercy endureth for ever": He continues to have compassion on his creatures, and opens his hand of providence, and supplies their wants. He is ever mindful of his covenant of grace and mercy, and therefore gives meat to them that fear him (Psalm 111:5).
Not only were the physical house of Israel fed with the bread from heaven, but the spiritual house of Israel can daily feed upon His Word (Bread). Even our physical food comes from the miracle of God providing food for everyone from the earth.
Psalm 136:26 "O give thanks unto the God of heaven: for his mercy [endureth] for ever."
the Maker of it, in which the glory of his wisdom and power is displayed. The possessor of it, where he dwells, has his throne, and keeps his court. From whence all blessings, temporal and spiritual, come and where he has prepared glory and happiness for his people hereafter. A house eternal in the heavens, an inheritance reserved there, a better and a more enduring substance.
"For his mercy endureth for ever": For though the above character is expressive of his sovereignty and dominion, yet he exercises it in a way of grace and mercy to the sons of men. And therefore, they have reason to give thanks unto him and praise him for his kindness and favors shown to them on earth.
The God of heaven is the true God, who has mercy toward all His children that endures forever. The very least we can do, is thank Him with everything within us.
Psalm 136 Questions
The mourning of the exiles in Babylon
Psalm 137: Continuing one of the more graphic imprecatory prayers, this psalm was written during the Babylonian captivity, or perhaps shortly afterward. It contains a cry in captivity (verses 1-4), a vow of remembrance (verses 5-6), and a prayer for judgment (verses 7-9). On the subject of imprecations (see the note on Psalm 109). The vividness of the final verse is justified if one remembers a simple fact: baby Babylonians grow up to be big Babylonians. The hope that their babies will die is the prayer that no new Babylonian generation will arise seeking worldwide dominion through cruel oppression.
Verses 1-9: A psalm, explicitly about the Babylonian captivity of Judah. Its author and date are unknown.
I. Lamentations (137:1-4);
II. Conditions (137:5-6);
III. Imprecations (137:7-9).
Verses 1-9: This psalm of grief recalls the lonely and desolate lives of the Israelites while in captivity in "Babylon". The people longed for their native land and longed for God to remember the wrongs done to Jerusalem when it was destroyed. The Israelites even "hanged" their harps, their instruments of praise, because their sorrow was so deep.
Psalm 137:1 "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion."
"The rivers of Babylon": The Tigris and Euphrates Rivers.
"We wept": They even wept when the exile was over and the second temple was being built (compare Ezra 3:12), so deep was their sorrow.
"Zion": The dwelling place of God on earth (Psalms 9:11; 76:2), which was destroyed by the Babylonians (2 Chron. 36:19; Psalms 74:6-8; 79:1; Isa. 64:10-11; Jer. 52:12-16; Lam. 2:4, 6-9; Micah 3:12).
This Psalm tells of the captivity of the children of Israel in Babylon. When they stopped and thought back of their homeland, the main thing that came to their remembrance was their place of worship. This weeping was for remembering Zion. One of the saddest things a person can feel, is their separation from their place of worship. We know that in many countries of the world there has been a time when Christians could not come to their place of worship. What a sad remembrance. I look back over the things that have changed our churches, and I weep as these did who sat by the river in Babylon. The world today, has turned to a Babylon. The church is really being pushed out of the main stream.
Psalm 137:2 "We hanged our harps upon the willows in the midst thereof."
"Hanged our harps": In captivity, there was no use for an instrument of joy (compare Isa. 24:8).
These were harps that they had played joyfully in their temple. They might as well be hanging in a tree for what good they could do for them.
Psalm 137:3 "For there they that carried us away captive required of us a song; and they that wasted us [required of us] mirth, [saying], Sing us [one] of the songs of Zion."
"Carried us away captive": The Babylonians taunted the Jews to sing of their once beautiful, but now destroyed, Zion.
"The songs of Zion" (compare Psalms 46, 48, 76, 84, 87, 122).
What an even more hurtful thing to do. The songs would not be joyful in captivity. To be forced to be cheerful does not work. The singing of the songs that had brought such joy in the temple, would now bring sad memories.
Psalm 137:4 "How shall we sing the LORD'S song in a strange land?"
"How shall we sing": A rhetorical question whose answer is, "We can't!"
"The LORD's song": A unique way to refer to divine inspiration of the psalms.
The song they were trying to get them to sing was a song that had been part of the worship service of the temple. It might even be thought of being disrespectful to God to sing this song in a heathen land.
Verses 5-6: Their refusal to sing was not caused by either of 2 unthinkable situations:
(1) They forgot Jerusalem;
(2) They did not have Jerusalem as their chief joy.
The worst of punishments should be imposed if any one or a combination of these factors were to become true.
Psalm 137:5 "If I forget thee, O Jerusalem, let my right hand forget [her cunning]."
The meaning here is, that to sing in such circumstances would seem to imply that they had forgotten Jerusalem. That they were unmindful of its sorrows, and cared not that it was desolate. The remembrance of its calamities pressed hard upon them, and they could not do anything which would seem to imply that they had become unmindful of the sufferings that had come upon their nation. One will not make merry when a wife or child lies dying, or on the day of the funeral, or over the grave of a mother. A joyous and brilliant party, accompanied with music, feasting, and dancing, when a friend has been just laid in the grave. When the calamities of war are abroad. When the pestilence is raging in a city, we feel to be untimely, unseemly, and incongruous. So these captives said it would be if they should make merry while their temple was in ruins. While their city was desolate. While their people were captives in a foreign land.
"Let my right hand forget her cunning": Let my right hand forget its skill in music, all its skill. If I should now play on the harp, as indicative of joy, let the hand which would be employed in sweeping over its strings become paralyzed and powerless. Let the punishment come where it would seem to be deserved, on the hand which could play at such a time. So, Cranmer held the hand which had been employed in signing a recantation of his faith in the fire, until it was burned off, and dropped in the flames.
The Jewish people have always thought of Jerusalem as their homeland. Their loyalty, even if they are citizens in another land, has always been to Jerusalem, their holy city. The psalmist, here is just saying that it is more likely that he would forget how to use his right hand than it is that he would forget Jerusalem. All Jewish people have a soft place in their heart for Jerusalem. This would be magnified here, because they were captives.
Psalm 137:6 "If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy."
In prayer, in discourse, in conversation. This is the same as before, to forget, repeated for the confirmation of it.
"Let my tongue cleave to the roof of my mouth": As is the case of a person in a fever, or in a violent thirst, which is to be in great distress (Psalm 18:6). The sense is, let me have no use of my tongue. Let me be dumb and speechless, and never sing a song or speak a word more, should I be so forgetful of the deplorable state of Jerusalem as to sing songs at such a season, and in an enemy's country.
"If I prefer not Jerusalem above my chief joy": Meaning not God his exceeding joy (Psalm 43:4). As his Creator, preserver, and benefactor, and much less as his covenant God and Father. As having loved him with an everlasting love. As the God of all grace unto him, and as his portion and exceeding great reward. Nor Christ, the object of joy unspeakable and full of glory; joy in the greatness, glory, and fullness of his person. In the blessings and promises of his grace; in what he has done and suffered. As risen, ascended, exalted, and who will come a second time. Nor the joy of the Holy Ghost in a way of believing, and in hope of the glory of God. But all worldly joy, or matter of it. And this not in things sinful, nor merely such as a worldly person has in the increase of their substance. But a lawful joy, such as in the health, happiness, and prosperity of a man's family, wife, and children, and his own. Which is the greatest outward joy a man can have. And yet the church of God and interest of Christ are preferred by a good man to these (see 1 Sam. 4:19). Which appears when all a man has that his matter of joy is sacrificed for the public good and interest of religion. When he can take no comfort in any outward enjoyment because of the sad case of Zion (Mal. 2:3). When joy for its good is uppermost, and is first in his thoughts and words. When this is the "head" or "beginning" of his joy, as it may be rendered. So Pindar calls the chief, principal, and greatest part of joy, The beginning of joy, the top and perfection of it.
This is about the same thing as the verse above, except instead of forgetting how to use his right hand, he is saying here, he would be unable to talk. Jerusalem is the very center of his heart's desire.
A few years ago, we were forced by things beyond our control to leave a church that had meant so very much to us. It was like these Jewish people spoken of here. There just seemed to be no joy in anything we did. To lose one's special place of worship is pretty close to the feelings you have in the death of a loved one.
Psalm 137:7 "Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase [it], rase [it, even] to the foundation thereof."
"The children of Edom": Edomites had been allied with the Babylonians in the fall and destruction of Jerusalem (compare Isa. 21:11-12; Jer. 49:7-12; Lam. 4:21; Ezek. 25:12-14; 35:1-15; Obadiah chapters 11 to 14). The psalmist only prayed for that which the Lord had always promised.
"The day of Jerusalem": The day Jerusalem was destroyed (see notes on Psalm 137:1.
Edom had been opposed to Israel ever since the days of Jacob and Esau. It seems that when Jerusalem was overthrown, that the Edomites wanted it to be totally destroyed. Even though they were relatives, they hated each other. Those same people are still having trouble today, over Israel.
Verses 8-9: "Happy ... shall he be": For these will be God's human instruments used to carry out His prophesied will for the destruction of Babylon.
Psalm 137:8 "O daughter of Babylon, who art to be destroyed; happy [shall he be], that rewardeth thee as thou hast served us."
By the determinate counsel and decree of God, and according to divine predictions (see Jer. 50:1). So mystical Babylon, antichrist, and the man of sin, who therefore is called the son of perdition (2 Thess. 2:3). Because appointed to destruction, and shall certainly go into it (Rev. 17:8). Or "O thou destroyer", as the Targum, which paraphrases it thus, "Gabriel, the prince of Zion, said to the Babylonish nation that spoileth or destroyeth.'' Which is true of literal Babylon, called the destroying mountain (Jer. 51:25). And of mystical Babylon, the destroyer both of the bodies and souls of men (Rev. 11:18).
"Destroyed" (compare Isa. 13:1 - 14:23, 46-47; Jer. chapters 50 and 51; Hab. 1:11; 2:6-17).
"Happy shall he be that rewardeth thee as thou hast served us": Meaning Darius the Mede, as Kimchi; or rather, or however who must be added, Cyrus the Persian, as R. Obadiah. Who were ordered by the Lord to retaliate her, and do as she had done to others (Jer. 50:15). And in so doing pronounced happy, being the Lord's shepherd, raised up in righteousness to perform his pleasure (Isa. 44:28). And here wished success by the godly Jews. In like manner the Christian princes will reward mystical Babylon, and be the happy instruments of her ruin (Rev. 18:6).
This was a prophetic Scripture about the destruction of Babylon. Many times, cities are spoken of as a daughter, or as a woman. In Revelation, Babylon the great is spoken of in this manner. It is as if the psalmist is saying, you deserve what you get, because of what you have done to us.
Psalm 137:9 "Happy [shall he be], that taketh and dasheth thy little ones against the stones."
That takes the infants from their mothers' breasts, or out of their arms, and dashes out their brains against a "rock", as the word signifies. Which, though it may seem a piece of cruelty, was but a just retaliation. The Babylonians having done the same to the Jewish children, and is foretold elsewhere should be done to theirs (Isa. 13:16). Nor is this desired from a spirit of revenge, but for the glory of divine justice, and that such a generation of cruel creatures might be rooted out of the earth (see Rev. 2:2). Some allegorically understand this of crushing and mortifying the first motions of sin in the heart; but such a sense seems to have no place here.
This very thing had taken place in the overthrow of Jerusalem. He is wishing for the same horrors that they committed against Jerusalem to come to them. This sounds very cruel, but these children of Israel have always believed in an eye for an eye.
1. In verse 1, when did they weep?
2. What is this Psalm telling about?
3. What was the main thing they thought of, when they thought of their homeland?
4. Where had they hung their harps?
5. Their captives required of them, what?
6. If they sang these songs of the temple in captivity, what effect would it have on them?
7. What does verse 5 say, that is to be forgotten, if he forgets Jerusalem?
8. The Jewish people have always thought of _________ as their homeland.
9. What is meant by the tongue cleaving to the roof of the mouth?
10. What does the author compare losing your special place of worship to?
11. What did the people of Edom say, to do to Jerusalem?
12. What is the daughter, in verse 8?
13. What horrible thing, in verse 9, had taken place in Jerusalem before?
"I will praise thee with my whole heart"
A Psalm of David
Psalm 138: This psalm of thanksgiving begins with individual praise (verses 1-3), but looks forward to universal praise (verses 4-6). The praise offered to God does not change the contemporary troubles, but the psalmist does expect deliverance from them (verses 7-8).
Verses 1-8: The next 8 psalms were written by David (Psalms 138-145), and are his last in the Psalter. The occasion is unknown, although it's possible that David wrote them in response to the Davidic Covenant (compare 2 Sam. 7:12-14, 16).
III. Invincible Praise (138:6-8).
Psalm 138:1 "I will praise thee with my whole heart: before the gods will I sing praise unto thee."
"The gods": This can refer to either pagan royalty (compare Psalm 82:1), and/or to the idols they worship.
Here is David's proclamation that he will testify of the Lord among all audiences ("Before the gods will I sign praise unto thee"), even those who reject God. Christians can be unashamed in their praise, because they exalt the only true and Living God.
We see that the psalmist here is saying, I may be in an alien land, but I am not ashamed to praise my God. The gods that he was going to sing praises before are the false gods of this evil land. His heart was so full of His God, that he would have praised the LORD, even if they had killed him for it.
Psalm 138:2 "I will worship toward thy holy temple, and praise thy name for thy loving-kindness and for thy truth: for thou hast magnified thy word above all thy name."
"Holy temple": Refers to the tabernacle since Solomon's temple has not yet been built.
"Thy word ... thy name": Most likely this means that God's latest revelation ("Your word"), exceeded all previous revelation about God. This would be in concert with David's prayer (2 Sam. 7:18-29), after he received the Davidic promise (2 Sam. 7:12-14, 16).
In the midst of trouble, David thanks God for His truth and His mercy rooted in His steadfast love for His people ("loving-kindness"; see note on 6:4). God's "name" encompasses everything about God: all His attributes, all His power, all His grace. Yet, as great as God is, His Word is lifted above all else as proof that it can be trusted.
One of my friends wrote a song that said look to the temple and pray. Not that the prayer would be heard any better that way, but it reminded the psalmist of the times he had gone to the temple to pray. It helped the psalmist in remembering. It also helped him remember the blessings that the LORD had brought. God's lovingkindness was a pleasure to remember. It helped him remember that this captivity would pass away, if he kept the faith. In the Word of God, there is the promise of deliverance. The psalmist knows that God has elevated His Word even above His name. He will deliver him, because His Word says so.
Psalm 138:3 "In the day when I cried thou answeredst me, [and] strengthenedst me [with] strength in my soul."
When in distress through Saul's persecution, he cried to the Lord, and he immediately answered him, and delivered him out of his troubles. And such immediate answers of prayer are to be remembered with thankfulness (see Psalm 18:6).
"And strengthenedst me with strength in my soul": Put him good heart and spirit, when before ready to faint. Strengthened his heart and grace in it, particularly faith, and drew it forth into lively act and exercise so that he sunk not under the weight of affliction and trouble. But was filled with courage to withstand his enemies, and with strength to do the will and work of God. This is to be understood of inward spiritual strength (see Eph. 3:16).
Many times the answer to a prayer comes in our heart long before the answer becomes a reality. God answered this prayer immediately. The manifestation will come later.
Psalm 138:4 "All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth."
Or "let them confess", or "praise thee"; a wish or prayer. Not only the kings known to David, as Kimchi limits it; or that lived in his days, as Hiram and others. But in the latter day, when they shall come to Zion, the church, and be nursing fathers to it. And shall serve and worship the King Messiah (Isa. 49:23).
"When they hear the words of thy mouth": Either the promises of it fulfilled not only with respect to David; but the Messiah. And his church and people, in the latter day, even the glorious things spoken thereof. Or the doctrines of the Gospel, which are the words of his mouth, and more desirable than thousands of gold and silver. And which, when kings shall hear so as to understand, they will praise the Lord for them (see Isa. 52:15). The Targum is, "the words of thy praise."
"All the kings" (In contrast to Psalm 2:1-3, compare Psalms 68:32; 72:11-12; 96:1, 3, 7-8; 97:1; 98:4; 100:1; 102:15; 148:11).
Kings are elevated in this earth, but the way for them to come to the Lord is the same as for anyone else. Many times it is harder for people who are thought of as something special on the earth, to humble themselves and come to God. It is very easy to get self-centered, if your peers have elevated you to stardom. There is a time when every eye shall see Him, and all will bow their knee to Him.
Romans 14:11 "For it is written, [As] I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."
Psalm 138:5 "Yea, they shall sing in the ways of the LORD: for great [is] the glory of the LORD."
Which are all mercy and truth. Ways of pleasantness, and paths of peace. So the eunuch went on his way, and in the ways of the Lord rejoicing (Acts 8:39). Or, "they shall sing of the ways of the Lord"; of the excellency, pleasure, and usefulness of them.
"For great is the glory of the Lord": Shown in the works of creation. More especially in the person of Christ, and in the glorious work of redemption and salvation by him. And of which there will be a great display throughout the earth in the latter day, by means of the Gospel. The great spread of it, and the multitude of persons converted by it. Which will make the ways of the Lord still more pleasant (see Isa. 6:3).
This has to be speaking prophetically of the time when the Lord Jesus will preach, and they all hear and believe. This has to be a supernatural understanding such a sin in the next verse.
Ephesians 1:17 "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:"
Verses 6-7: David see himself as "the lowly" and his enemies as "the proud".
Psalm 138:6 "Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth afar off."
"The proud" distance themselves from God, believing they do not need Him. By necessity, God deals with them for "afar"; it is their choice. The "lowly" recognize their need. In times of humility; the Lord draws near.
We have discussed how difficult it is for the proud to humble themselves long enough to come unto the Lord. The humble, on the other hand, think of themselves in a different light. They seek the Savior, because they know that they have need to be saved. The proud are too proud to admit they need a Savior.
Psalm 138:7 "Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me."
Trouble attends the best of men. Both outward and inward trouble, from sin, Satan, and the world. Yea, they are in the midst of it, surrounded with it. And it is a way in which they walk through this world, and enter the kingdom of heaven. It is continued unto them; it is a long walk, and yet will have an end (see Psalm 23:4).
"Thou wilt revive me": Preserve his life amidst all his troubles. Support him under them, make him cheerful and fearless. Revive his work of grace in him, quicken him to the lively exercise of grace, and fervent discharge of duty. This the Lord does by his gracious presence, by the discoveries of his love, and by the application of precious promises.
"Thou shalt stretch forth thine hand against the wrath of mine enemies": To stop and restrain it. Which he can easily do, when most violent and outrageous (Psalm 76:10). Or, "against the nose of mine enemies". Strike them on the nose, as men do unruly horses to stop them. Or give a slap on their face with the left hand, as Arama observes, the right being mentioned next.
"And thy right hand shall save me": For that has saving strength in it (Psalm 20:6). This may be understood of Christ, who is not only the man of his right hand, but is the right hand of his righteousness. By whom he saves his people with a spiritual and eternal salvation, as well as with a temporal one (Isa. 41:10).
Yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me. The time we know for sure He is with us (if we are a believer), is when we are in terrible trouble. The Right Hand of God is Jesus. He saved us from sin and death on the cross. He will still save us from harm.
Psalm 138:8 "The LORD will perfect [that which] concerneth me: thy mercy, O LORD, [endureth] for ever: forsake not the works of thine own hands."
"Perfect": Refers to God's work in David's life, specially the Davidic Covenant (compare 2 Sam. 7:12-14, 16). To "Perfect" means God is using an experience "to mature or strengthen or complete" His servant. Pressures help to eliminate the unimportant things that separate believers from fellowship with God. In the midst of their troubles, God remakes and renews them.
When we are first saved, we are babes in Christ. As we walk with the Lord each day, the Holy Spirit teaches us the things we must know. The Lord continues working on us and perfecting us, until the day we go home to be with Him. The works of His own hands are all of His creation, which includes us.
Psalm 138 Questions
The everlasting presence and power of God
To the chief Musician, A Psalm of David.
Psalm 139: Certainly one of the grandest psalms in all of the Psalter, it is also one of the richest theologically. It combines an exposition of the greatness of God's character with the reality of human experience. (From verses 19-22), we find that David wrote the psalm during a time of opposition. It therefore contains truths that were meaningful to him during these troublesome times. They may be summarized under four key thoughts as David addresses the Lord: You know me (verses 1-6), you are with me (verses 7-12), your created me (verses 13-18), and your cause is my cause (verses 19-24).
The comparative attributes of God contrast human abilities with the divine nature. Everyone has some knowledge, but only God has all knowledge (omniscience). Everyone has presence, but only God has presence at all times everywhere (omnipresence). Every person has some degree of power, but only God has unlimited power (omnipotence). Psalm 139 lays a foundation for understanding the comparative attributes. The omniscience of God is seen (in verses 1-6). The omnipresence of God is seen (in verses 7-11). The omnipotence of God is seen (in verses 12-16). A Christian's response to the comparative attributes of God should be to surrender to His leadership because He is wise, He is able to protect us, and He knows the true way to life with Himself (Gen. 3:8, Psalm 139:1; compare Eph. 1:8).
Verses 1-24: This intensely personal Davidic psalm expresses the psalmist's awe that God knew him, even to the minutest detail. David might have remembered the Lord's words, "the LORD looks at the heart" (1 Sam. 16:7). The exact occasion is unknown.
III. God's Omnipotence (139:13-18);
Verses 1-6: God knows everything about David.
Psalm 139:1 "O LORD, thou hast searched me, and known [me]."
"Searched me": As it has been in David's life, he prays later that it will continue to be (compare verses 23-24). David understands that nothing inside of him can be hidden from God.
This is speaking of the all knowing God. God's eyes can look into our heart and read us like a book. He not only knows what we have done and said, but he knows why we did those things. He knows whether we really love Him or whether that too is a facade. If you truly love God, then you are overjoyed at the fact that He has searched you and know what you are. The world around us judges us for what they see. God judges our heart.
Verses 2-6: "My downsitting and ... uprising" is an Old Testament expression depicting the routines of life. Whether a person is at rest or work, God sees and knows. The "thou understandest my thought" positively overwhelmed David. God cares about every detail of every person's life!
Psalm 139:2 "Thou knowest my downsitting and mine uprising, thou understandest my thought afar off."
In the various circumstances of life, thou knowest me. Thou knowest me in one place as well as in another. I cannot so change my position that thou will not see me, and that thou wilt not be perfectly acquainted with all that I say, and all that I do. In every posture, in every movement, in every occupation, thou hast a full knowledge of me. I cannot go out of thy sight; I cannot put myself into such a position that thou wilt not see me.
"Thou understandest my thought": Hebrew, "As to my thought." That is, thou seest what my plans are; what I design to do; "what I am thinking about." A most solemn reflection! How unwilling would bad people be, would even good people be, to have those round about them know always "what they are thinking about."
"Afar off": Not when the "thought" is far off; but "thou," being far off, seeing us as clearly as if you were near. I cannot go to such a distance from thee that thou wilt not see perfectly all that I am thinking about.
He knows everything about you. Thank goodness that Satan does not know your thoughts. Only God knows your thoughts. The wonderful thing is that He not only knows your thoughts, but understands the reasons behind your thoughts. He really knows us better than we know ourselves.
Psalm 139:3 "Thou compassest my path and my lying down, and art acquainted [with] all my ways."
The Targum adds, "to study in the law." His walk in the daytime, and every step he took, and his lying down at night. It denotes his perfect knowledge of all his actions, day and night. He surrounds every path of man, that they cannot escape his knowledge. Or, "thou winnowest", as some render the word; he distinguishes actions. He discerns and separates the good from the bad, or the goodness of an action from the evil and imperfection of it. As in winnowing the wheat is separated from the chaff. Or, "thou measures my squaring"; all his dimensions, his length and breadth, as he lay down in his bed.
"And art acquainted with all my ways": The whole of his life and conversation, all his works and doings. God knows all the evil ways and works of his people. He takes notice of them, and chastises for them. And all their good works, and approves and accepts of them. He knows from what principles of faith and love they spring; and in what manner they are performed. And with what views, aims, and ends (see Rev. 2:2; Psalm 1:6).
Compassest in this verse means to toss about. Even when we are sleeping, He knows our subconscious thought. I personally believe that God directs us many times by our dreams.
Psalm 139:4 "For [there is] not a word in my tongue, [but], lo, O LORD, thou knowest it altogether."
Expressed by it or upon it, just ready to be spoken. Or, as the Targum, "when there is no word in my tongue:" so Aben Ezra, "before it was perfect in my tongue:" before it is formed there. While it is in the mind, and not expressed, and even before that.
"But, lo, O Lord, thou knowest it altogether": The whole of it, from whence it springs. The reason of it, what is designed, or the ends to be answered by it. The Lord knows the good words of his people, which they speak to him in prayer, even before and while they are speaking them. And what they say to one another in private conversation (Isa. 65:24). See an instance of words known by Christ before spoken (in Luke 19:31).
This statement (in my tongue), means that He knows the words that we want to say that we have not said yet.
Psalm 139:5 "Thou hast beset me behind and before, and laid thine hand upon me."
"Beset me behind and before": God used circumstances to limit David's actions.
The psalmist here, is speaking of a very close relationship with the Lord. He is saying that He is going before him and clearing the way and He is guarding the back side as well. Really if we are where we really need to be, we are in Him and He is in us.
Psalm 139:6 "[Such] knowledge [is] too wonderful for me; it is high, I cannot [attain] unto it."
Meaning either the knowledge of himself, such as God had of him. Which was vastly superior to what he had of himself. And especially the knowledge of other persons and things, whether visible or invisible, in heaven, earth, or hell. Things past, present, and to come. Or else the manner in which God knew all this was amazing to him, and quite impenetrable by him. That he did know him, his thoughts, his words and actions, and so those of all others, was easy of belief. But how he should know all this was past his conception, and struck him with the profoundest admiration.
"It is high": Sublime, out of his reach, beyond his comprehension.
"I cannot attain unto it": Neither to such knowledge, nor to comprehend what it is in God. And how he should have it, and in what manner he exercises it. Kimchi, Jarchi, and Aben Ezra, connect the words with the following. As if the matter of his wonder and astonishment was the omnipresence of God, or where he should find a place to flee from him.
"Too wonderful" (compare Psalm 131:1; Rom. 11:33-36).
This is so far beyond our understanding. Of course, as I have said before, the fact that He created the earth and everything in it is beyond my comprehension as well. When you think of someone who has no beginning and no end is beyond our understanding as well.
Verses 7-12: God is near. What's more, He is immediately accessible wherever His children go. God sent His Son into the world as a living picture of who He is and how present He is, Immanuel, God with us (Matt. 1:23).
God was always watching over David and thus it was impossible to do anything over which God is not a spectator.
Psalm 139:7 "Whither shall I go from thy spirit? or whither shall I flee from thy presence?"
"Thy spirit": A reference to the Holy Spirit (compare Psalms 51:11; 143:10). See "The Anointing of the Holy Spirit in the Old Testament" (at Psalm 51).
God is omnipresent, which means He is everywhere all at the same time. You would not be able at all to get away from that. We are looking into a mystery that is far beyond comprehension of the mortal mind. The psalmist is comforted in knowing the presence of God.
Psalm 139:8 "If I ascend up into heaven, thou [art] there: if I make my bed in hell, behold, thou [art there]."
The word translated "hell" here refers to "the grave" or "the place of the dead" rather than the place of eternal punishment for unbelievers. David asserts that God is, in fact, everywhere. Death cannot separate the believer from Him (Rom. 8:38-39; 2 Cor. 5:8). And when His people worship, they have an incredible sense of His manifest presence (22:3).
One of the greatest promises to me, in all the Bible, is that He will never leave us or forsake us. His throne is in the highest heaven and that is home to Him, but He is also wherever His people are, even to the depths of hell.
Psalm 139:9 "[If] I take the wings of the morning, [and] dwell in the uttermost parts of the sea;"
"Wings of the morning": In conjunction with "the remotest part of the sea," David uses this literary figure to express distance.
Psalm 139:10 "Even there shall thy hand lead me, and thy right hand shall hold me."
For he could not get there with all the assistance of the wings of the morning. Could they be had, without the leadings of divine Providence. And when there, being a good man, should experience the leadings of divine grace. Let the people of God be where they will, he heads them as a parent his child, teaching him to go. And as a shepherd his flock, into green pastures, and to fountains of living water. He leads to himself, and to his Son by his Spirit; into communion and fellowship with them, and to a participation of all blessings of grace. He guides them with his counsel, and directs all their ways and going.
"And thy right hand shall hold me": The Lord lays hold on his people, and apprehends them for himself, and claims his interest in them. He holds them in his ways, that they slip and fall not. He upholds them with the right hand of his righteousness, and they are safe. And he holds them from going into or on in wrong ways to their hurt.
Even if I had wings like an eagle and could fly to some remote part of the earth where there would be a little hidden sea. The Lord would be there. The Right Hand (Jesus), would be there to help me just as He is here. We are His creation and He is concerned about us wherever we are.
Psalm 139:11 "If I say, Surely the darkness shall cover me; even the night shall be light about me."
The darkness of a cloud or of the night, so that my actions shall not be seen. That is, if I entertain such a thought in my mind, that what I do in the dark will escape the sight and knowledge of God, and so be emboldened to commit it.
"Even the night shall be light about me": And make all my works manifest, as light does.
Have you ever been alone on a very dark night? For those who do not know the Lord, this is a very frightening situation. For the Christian, we are comforted in knowing, though the night be dark around us, He is there to help us. He is the Light of the world. We can be comforted in knowing that we have the Light with us in this darkness.
Psalm 139:12 "Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light [are] both alike [to thee]."
Any thing that is done by men in it; or "darkeneth not from thee", or causeth such darkness as to hinder the sight of any action committed. The Targum is, "from thy Word" (see Heb. 4:12).
"But the night shineth as the day; or "enlightens as the day", gives as much light with respect to God as the day does.
"The darkness and the light are both alike to thee": As is the one, so is the other. The day gives him no more light than the night, and the night no more darkness than the day. He sees as well, as clearly and distinctly, in the one as in the other. The psalmist expresses the same thing in different words three or four times, as Kimchi observes, to show that so the Lord is, that thus it is with him. He has as clear a discerning of all things done in the darkest night as at bright noon day (see Job 34:21).
The darkness can not prevail against the Light. The Light will always do away with darkness. It matters not whether this darkness is spiritual or physical. The only way the darkness and light are alike is that they both are controlled by Him.
Verses 13-18: God's power is magnified in the development of human life before birth.
Verses 13-16: Here is the basis for the self-esteem and self-worth of believers: God made each person. God knew each one before he or she was born, and He knew the moment he or she was conceived. And He is present at every phase of development from that moment on.
Psalm 139:13 "For thou hast possessed my reins: thou hast covered me in my mother's womb."
"Possessed ... covered": By virtue of the divinely designed period of pregnancy, God providentially watches over the development of the child while yet in the mother's womb.
The psalmist is assured that God has been caring for him from the time he was in his mother's womb. Have you ever noticed the special care that God has taken in protecting His own even before they make a decision to follow Him? In my own life it seems as if He has been leading and guiding me to this very moment to do this very thing.
Psalm 139:14 "I will praise thee; for I am fearfully [and] wonderfully made: marvelous [are] thy works; and [that] my soul knoweth right well."
I will not merely admire what is so great and marvelous, but I will acknowledge thee in a public manner as wise, and holy, and good. As entitled to honor, love, and gratitude.
"I am fearfully and wonderfully made": Thy infinite power and wisdom, manifested in the rare and curious structure of man's body, doth fill me with wonder and astonishment. And with the dread of thy majesty.
"Marvelous are thy works": Both in the lesser world, man, and in the greater.
"My soul knoweth right well": I am well assured, both by thy word, and by the contemplation and study of thy works. To which I have much addicted myself, that they are wonderful. Although I do not so accurately understand all the particulars of them as I would do.
Have you ever thought of what a miracle it really is for a child to be born with 10 fingers and 10 toes and with eyes to see and a mouth to speak? To look at all the parts in the human body and know that God figured all of this out, is so far above what mortal man can do. How could anyone doubt there is God. The more you learn about the human body the more you should believe in the superiority of God. Even the mind of man is the most intricate advanced computer in existence. No wonder so many doctors, after beginning practice, believe in God.
Psalm 139:15 My substance was not hid from thee, when I was made in secret, [and] curiously wrought in the lowest parts of the earth."
"Secret ... lowest parts of the earth": Used figuratively of the womb.
The mystery of how a human being can be formed from the sperm planted is so far above what we know. I am still wondering how you can plant an acorn in the ground and a great oak tree comes. The secret part of this is going on in the mother's womb, away from eyes of wonder. When the baby is born, it is already developed into a living soul.
Psalm 139:16 "Thine eyes did see my substance, yet being unperfect; and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them."
"Thy book": This figure of speech likens God's mind to a book of remembrance.
"None of them": God sovereignly ordained David's life before he was conceived.
This is just saying, you alone know what I was made of. God could see man, even before he picked up the clay to make him with. We are formed in the hands of God. He breathes life into us. If we are His, He is still working with us, shaping us with His hands into a vessel pleasing unto Him. To the world, I may seem as nothing but clay, but in His eyes, He sees the finished product.
Verses 17-18: His people are so cherished by God that He thinks of them at all times. Even in this very moment.
David expresses his amazement at the infinite mind of God compared to the limited mind of man, especially as it relates to the physiology of human life (compare verses 13-16).
Psalm 139:17 "How precious also are thy thoughts unto me, O God! how great is the sum of them!"
On the word "thoughts," (see the notes at Psalm 139:2; compare Psalm 139:23). The remark is made here doubtless in view of the numberless "thoughts" involved in planning and forming a frame so wondrous, and in the care necessary to bring it to perfection. To develop it; to provide for it; to guard and defend it. How many "thoughts" of a parent are employed in behalf of their children, in providing for them. Teaching them; counseling them; anticipating their needs. How many more thoughts are needful on the part of God in reference to each one of us. For there are numberless things necessary for us which cannot occupy the mind of a parent. Since the parent cannot accomplish these things for us; they do not lie within his province, or in his power.
"How great is the sum of them, literally, "How strong are the heads of them." That is, the heading of them. Or the summing of them up, would be a task beyond the power of man. And who "could" estimate the number of the "thoughts" necessarily bestowed on himself by his Maker in all the care exercised over him. All the arrangements for his development and growth. All that is done to defend him from danger and all that is indispensable in providing for his needs. All that was necessary to secure the salvation of his soul! (see the notes at Psalm 40:5).
What a wonderful thought to know that I am on His mind. Each individual in all the earth is on His mind. When Jesus hung on the cross and shed His precious blood, it was because we were on the mind of God. He made a way for us where there seemed to be no way. When I think upon this, it brings tears to my eyes, that He cared this much for me and you. His thoughts are above our carnal thoughts.
Psalm 139:18 "[If] I should count them, they are more in number than the sand: when I awake, I am still with thee."
Numberless as the sand on the sea-shore.
"When I awake, I am still with thee": When I am lost in deep and profound meditation on this subject, and am aroused again to consciousness, I find the same thing still true. The fact of "my" being forgetful, or lost in profound meditation, has made no difference with thee. Thou art still the same; and the same unceasing care, the same thoughtfulness, still exists in regard to me. Or, the meaning may be, sleeping or waking with me, it is still the same in regard to thee. Thine eyes never close. When mine are closed in sleep, thou art round about me. When I awake from that unconscious state, I find the same thing existing still. I have been lost in forgetfulness of thee in my slumbers; but thou hast not forgotten me. There has been no change, no slumbering with thee.
If we were to compare His thoughts to ours: it would be as our thoughts are like one grain of sand and His thoughts are like all the grains of sands. We cannot with this small mind of ours know the mind of God. We are promised in the Word, that we can take on the mind of Christ if we are believers.
1 Corinthians 2:16 "For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ."
This is saying that we know what the Lord would have us to do.
Psalm 139:19 "Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men."
Compare the notes at (Isa. 11:4). The literal translation of this would be, "If thou wilt slay the wicked." It is not easy to account for the sudden and remarkable transition or diversion of the train of thought from the main subject of the psalm, in these verses (Psalm 139:19-22). In which the psalmist gives vent to his feelings toward the wicked, and prays that they may depart from him. Perhaps the explanation of it may be, that as the psalmist was reflecting on the fact that God is everywhere present. That he searches the hearts of people, that he must know all their conduct, he was suddenly struck with the idea of the condition of wicked people in the presence, and under the eye, of such a Being. As God knows all things, he must know them. And this instantaneously suggested the idea of their guilt and danger. People of such characters could not deceive such a God. They could not but be known to him, and could not but be objects of his aversion. They could not, therefore, but be in danger.
"Depart from me, therefore, ye bloody men" (see Psalm 119:115). The Hebrew is, "Men of bloods;" that is, men who shed blood. The language is used to denote wicked men in general. The idea here is not that the psalmist was in danger from them at that time, but that he desired to be separate from that class of people. He did not wish to be ranked with them, to partake of their conduct, or to share in their fate. He had no sympathy with them, and he desired to be separate from them altogether.
When God slays the wicked, I do not want to be close by. We have discussed how we must not fellowship with evil men. It is as if you approve of their doings when you fellowship with them. You would be guilty by association.
Psalm 139:20 "For they speak against thee wickedly, [and] thine enemies take [thy name] in vain."
Against his being, his perfections, his purposes, his providences, his doctrines, ordinances, ministers, and people. Or "they speak of thee for wickedness". They made mention of the name of God to cover their wickedness, pretending to fear God and love him. To have a reverence of him and serve him, putting on a form of godliness, but denying the power thereof.
"And thine enemies take thy name in vain": Either by profane swearing, or by false swearing. The Targum interprets both clauses of swearing deceitfully and vainly. Or "he", that is, everyone that is "lifted up to vanity are thine enemies". Whose hearts are lifted up to vanity, idols, riches, self-righteousness, sensual lusts and pleasures. These are the enemies of God, who are estranged from him, hold friendship with the world, harbor his enemies, love what he hates, hate what he loves, and commit acts of hostility against him. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, read, "they take thy cities in vain".
If we are a Christian, truly, we can not bear to hear someone talking badly about our God. Even worse than that would be to hear them curse His holy name. Those who truly love God will not listen to this type of degrading conversation.
Psalm 139:21 "Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?"
Wicked men are haters of God; of his word, both law and Gospel. Of his ordinances, ways, and worship; of his people, cause, and interest. And therefore, good men hate them. Not as men, as the creatures of God, and as their fellow creatures, whom they are taught by the Gospel to love, to do good unto, and pray for; but as haters of God. And because they are so; not their persons, but their works. And for the truth of this the omniscient God is appealed unto.
"And am not I grieved with those that rise up against thee?" As wicked men do, in their hearts, in their words, and in their actions. They rebel against God, and contend with him, which is folly and madness. And this is grieving to good men, because of their insolence and impudence. The ruin and destruction they expose themselves to. And the dishonor done to God. And this arises from their great love and strong affection for him, not being able to bear such behavior to him. As a man is filled with grief and indignation when another rises up against his father or his friend (see Psalm 119:136).
This is righteous jealousy for the name of God. The Lord's enemies and the enemies of the Christian should be the same. It breaks my heart to hear someone curse the name of God.
Psalm 139:22 "I hate them with perfect hatred: I count them mine enemies."
"With perfect hatred": David has no other response to God's enemies than that of hatred, i.e., he is not neutral toward them nor will he ever ally himself with them.
This hatred is not so much of the person as what the person is doing. This type of hatred is not sin.
Verses 23-24: In light of (verses 19-22), David invites God to continue searching his heart to root out any unrighteousness, even when it is expressed against God's enemies.
Psalm 139:23 "Search me, O God, and know my heart: try me, and know my thoughts:"
He had searched him, and knew his heart thoroughly.
"Try me, and know my thoughts": He had tried him, and knew every thought in him (Psalm 139:1). This therefore is not said for the sake of God; who, though he is the trier of hearts, and the searcher of the reins, is indeed a discerner of the thoughts and intents of the heart at once. And knows immediately what is in man. And needs no testimony of him, nor to make use of any means in order to know him and what is within him. But David said this for his own sake, that God would search and make known to him what was in his heart. And try him by his word, as gold is tried in the fire. Or by anything difficult and self-denying, as he tried Abraham. Or by any afflictive providence; or in any way he thought fit to make him acquainted thoroughly with himself. His sense is this, that if he knew his own heart and thoughts, and the inward frame and disposition of his soul, it was as he had expressed it. That he was grieved with sinners, and hated those that hated the Lord. Even with a perfect hatred, and reckoned them as his enemies. But if it was otherwise, he desired to be searched and tried thoroughly, that it might be discovered. And he might say this also on account of others, who charged him falsely with things he was not conscious of. That never entered into his thoughts, and his heart knew nothing of, and could not accuse him with. And therefore he appeals to the heart searching God, that he would so lay open things that his integrity and innocence might appear to all. (see Gen. 22:1).
The psalmist (probably David), is assured that when God looks into his heart he will find nothing but love for God. Thoughts come from the heart. If our heart is right, then the thoughts that we have will be pure thoughts as well. One very good reason for a request like this would be, for God to find anything that needs to be changed and help him change.
Psalm 139:24 "And see if [there be any] wicked way in me, and lead me in the way everlasting."
"The way everlasting": David expresses his desire/expectation of eternal life (see notes on Phil. 1:6).
The psalmist here, is asking for a spiritual house cleaning. The one who leads us and guides us and teaches us is the Holy Spirit of God. Every one of us have something in our life that could be improved upon. We need to join in with this psalmist and ask God to search our innermost being and to purge out those things which be not of God. The best way to get rid of any darkness that we might have hidden away, is to turn the Light on it. The Light does away with all darkness.
Psalm 139 Questions
Prayer for deliverance from evil men
To the chief Musician, A Psalm of David.
Psalm 140: Psalms 140 to 143 may be linked together since they all portray, though in different ways, the godly response to trials. All four are prayers, and all four are written by David, though only Psalm 142 contains a historical notice in the superscription. The situation underlying Psalm 140 itself is clear from the first verse: David is being threatened by his enemies. They are quite adequately described in his lament (verses 1-5), but David turns to God with his petition against them (verses 6-11), confident that he will be heard (verses 12-13).
Verses 1-13: Davidic authorship is stated here, but the circumstances are unknown. It is like the psalms earlier in the Psalter that feature the usual complaint, prayer, and confident hope of relief.
III. Concerning the Lord (140:12-13).
Verses 1-3: The emphasis here is deliverance from evil plans.
Psalm 140:1 "Deliver me, O LORD, from the evil man: preserve me from the violent man;"
That is, evidently from some particular man who was endeavoring to injure him. Some personal enemy. All the circumstances mentioned agree well with the supposition that Saul is intended.
"Preserve me from the violent man": Margin, as in Hebrew, "man of violence's." That is, one who has committed violence so often. Who has so frequently done wrong, that this may be considered a characteristic of the man. This would apply well to the repeated acts of Saul in persecuting David, and endeavoring to do him injury.
This Psalm is certainly from David, crying out to the only help he has. He was persecuted and even hunted down by Saul, but this goes even further than that. David knew persecution and sorrow from his own son as well. The evil man mentioned here however, is probably Saul. David does not specifically speak of an individual. This makes this Psalm a prayer that any of us could pray to God. Satan is after all of us who are trying to live for God. The name of the violent man may not be the same in our case, but certainly there is a violent man in each of our problems.
Psalm 140:2 "Which imagine mischiefs in [their] heart; continually are they gathered together [for] war."
Here the language is changed to the plural number in the Hebrew, implying that while there was one man who was eminent in his wickedness and his wrong-doing, there were many others associated with him, acting under his direction. The word "mischiefs" in the Hebrew means "evils; wickedness's." It was not a single purpose; the plan embraced many forms of evil, doing him wrong in every way possible.
"Continually are they gathered together for war": They are organized for this purpose; they are constantly prepared for it. The word rendered "gathered together" properly means to sojourn, to dwell for a time. And it has been proposed by some to render this, "All the day they dwell with wars." That is, they are constantly involved in them. But the word may mean also "to gather together" (as in Psalm 56:6).
Evil men have evil hearts and their imaginations, which come from this evil heart are also evil. Evil people have no peace. The only way they think they can satisfy their evil heart, is to bring war to those at peace. They feel, they can make themselves feel better, if they can take something that does not belong to them. These people are not peacemakers, they are warmongers.
Psalm 140:3 "They have sharpened their tongues like a serpent; adders' poison [is] under their lips. Selah."
"Serpent": A type of snake (compare Rom. 3:13), signifying cunning and venom.
The most cutting weapon a person has is an evil tongue. Just as poison is in the bite of the serpent, there is poison coming from the tongue of this evil person. The tongue is the evilest part of the body. The tongue can not only wound a person's body, but can literally break his heart. This is why it is so important to give your tongue to God. We all need to bridle our tongue.
Verses 4-5: The emphasis here is protection from being captured.
Psalm 140:4 "Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings."
From falling into their hands (and the weight of them). And from their laying hands on him, being men of power and authority.
"Preserve me from the violent man": Or men, every one of them (see notes on Psalm 140:1).
"Who have purposed to overthrow my goings": To supplant him. To cause him to stumble and fall, to his disgrace and reproach. And that they might take an advantage of him, and an occasion against him. Arama interprets it, to drive me out of the land of Israel (see 1 Sam. 26:1). So Christ's enemies thought to have supplanted him, and have found something against him, to accuse him of to Caesar (Matt. 22:15).
To be in the hands of the wicked would be a terrible tragedy. The Israelites in Egypt felt the tragedy of just such a thing happening to them. This evil Pharaoh had made them work like animals. The World War 2 men, on the death march, could tell you how bad it is to fall into the hands of the wicked. The wicked have no moral code, so they have no feeling for anyone else. David was praying, whatever happened, God please do not let him fall into wicked hands. These wicked men thought of nothing night and day, but to overthrow David and take over themselves.
Psalm 140:5 "The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah."
Haughty; arrogant; oppressive men (see notes on Psalms 35:7 and 57:6).
"And cords": Strings; twine; as those do who lay a net to catch birds, and who design to spring it upon them unawares.
"They have spread a net by the wayside": Where I may be expected to walk, and where it may be suddenly sprung upon me.
"They have set gins for me": Snares, toils, such as are set for wild beasts. The meaning is, that they had not only made open war upon him, but they had sought to bring him into an ambush. To rush upon him suddenly when he was not on his guard, and did not know that danger was near.
They may act proud, but this is a sneaky way to fight. They set traps for him, instead of coming face to face with him. Gins, in the verse above, means a noose like they catch animals with. Selah is a time to pause and think on these things.
Verses 6-8: The emphasis here is upon God's thwarting the plans of David's enemy.
Psalm 140:6 "I said unto the LORD, Thou [art] my God: hear the voice of my supplications, O LORD."
In all these dangers from open war, in all these perils from a crafty enemy lying in ambush. My only refuge was God; my hope was in him alone. From all these dangers, seen and unseen, I knew that he could defend me. And I confidently believed that he would.
There was never a question in David's mind that he belonged to God. We must learn from David about this also. Even though our enemies seem to be surrounding us, we must never forget that the Lord is our God. This is almost a desperate cry from David saying, you are my only help, don't let me down.
Psalm 140:7 "O GOD the Lord, the strength of my salvation, thou hast covered my head in the day of battle."
"Covered my head": Because the "head" is a vulnerable area, it requires maximum protection (Eph. 6:17), in any potentially dangerous situation, but especially "in the day of battle". This is a metaphor about protecting oneself spiritual, especially one's mind.
God has figuratively been David's helmet in battle.
David in looking back, knows that God had protected him from harm so many times before. In all of David's battles, God had covered his head from harm. The covering that David had been blessed with was the presence of the Lord. When David fought, he fought in the name of the Most High God. We can learn a lesson from this too. When we fight the battles in our life, do not try to fight them on your own. Fight them in the name of Jesus. Stand against the devil in the name of the Lord and he will flee from you. Our salvation is in our belief in the name of Jesus.
Psalm 140:8 "Grant not, O LORD, the desires of the wicked: further not his wicked device; [lest] they exalt themselves. Selah."
Of Doeg, as the Targum, and of other wicked men, who were desirous both of taking him, and of taking away his life. But the desires of such men are under the restraints of the Lord. Nor can they fulfil them unless they have leave from him, which is here deprecated. The psalmist entreats he might not be delivered up to their will, or they have their will of him (see Psalm 27:12). Jarchi interprets it of Esau (as in Psalm 140:1); and it is applicable enough to antichrist and his wicked followers. Who, could they have their desires, would root the Gospel, and the interest of Christ and his people, out of the world.
"Further not his wicked device": Or, "let not his wicked device come forth", or proceed to execution, or be brought to perfection. Let him be disappointed in it, that he may not be able to perform his enterprise, or execute his designs. Which cannot be done without the divine permission. The Rabbins, as Jarchi and others, render it, "let not his bridle come out". The bridle out of his jaws, with which he was held by the Lord, and restrained from doing his will. Let him not be left to his liberty, and freed from the restraints of divine Providence (see Isa. 37:29).
"Lest they exalt themselves": Grow proud, haughty, and insolent to God and man (see Deut. 32:27). Or, "let them not be exalted"; upon the ruin of me and my friends.
Selah is a time to pause and think on these things.
David should be saying here; I know that you will not grant their wicked desires. David knows, and we should know, that the wicked do not even believe in God, so why would they pray to Him? We know that all of humanity, good or bad, is dependent upon the workings of God, whether they are aware of it or not. God will not help further the wicked against His own people. They would have to exalt themselves, because God would not exalt them. We must pause a moment and think on these things.
Verses 9-11: The emphasis here is upon God's turning their evil plans back on them in judgment.
Psalm 140:9 "[As for] the head of those that compass me about, let the mischief of their own lips cover them."
Luther renders this, "The calamity which my enemies design against me must fall upon their own heads." The passage stands in contrast with (Psalm 140:7). "Thou hast covered my head," etc. As for his own head, it had been protected in the day of battle. In reference now to the heads of his enemies, of those that compassed him about, he prays that what they had designed for "his" head might come by a just retribution on their own. The phrase "compass me about" refers to his enemies as being numerous, and as surrounding him on every side (see Psalms 40:12; 88:17; 109:3; 118:10-12).
"Let the mischief of their own lips cover them": Come upon them. The mischief which they have designed against me; that which they have conspired to bring on me. The reference is to a combination against him, or to some agreement which they had made to destroy him.
This is saying, let their own sin fall upon their head. They may surround me with wickedness, but no harm will come unto me. This is usually the very thing that does happen to those who say evil things about others, these very evil things come home to rest upon their own head.
Psalm 140:10 "Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again."
Let them be punished, "as if" burning coals were poured upon them (see notes on Psalms 11:6; 18:12-13; 120:4).
"Let them be cast into the fire": Punished as if they were cast into the fire and consumed.
"Into deep pits, that they rise not up again": That they may utterly perish. This was one mode of punishing, by casting a man into a deep pit from which he could not escape, and leaving him to die (Gen 37:20; 37:24; Psalms 9:15; 35:7; Jer. 41:7).
In the 25th chapter of Proverbs, we read about the enemies of those who are living for God. It says that God will heap coals of fire upon their head. David is saying, if these coals come from above, it will leave no doubt that God is the one punishing them. We do know that if they do not repent of their evil ways, there is a lake of fire awaiting them.
Psalm 140:11 "Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow [him]."
literally, "A man of tongue." That is, a man whom the tongue rules. A man of an unbridled tongue. A man who does not control his tongue (see notes at James 3:2-12).
"Be established in the earth": Be successful or prosperous; let him not carry out his designs. It is not desirable that a man should prosper in such purposes. And therefore, this is not a prayer of malignity, but of benevolence.
"Evil shall hunt the violent man": More literally, "A man of violence, a bad man, they shall hunt him down speedily;" or, "let him be hunted down speedily. Let him who forms a project of violence and wrong, a bad man, be hunted as the beasts of prey are, and let his destruction come quickly." Margin, "Let him be hunted to his overthrow." But the explanation now given suits the connection, and is a literal expression of the sense of the original.
An evil speaker would be full of lies. For an evil one to be established in the land would do the same thing as one rotten apple in a barrel. Pretty soon the whole land would be bad. The violent man has sown the wrong kind of seed. The seed that he planted was violence. The crop that he receives from his planting, will be violence, as well. If you live by violence, you shall die by violence.
Verses 12-13: David expresses unshakeable confidence in the character of God and the outcome for the righteous (compare Psalms 10:17-18; 74:21; 82:3-4).
Psalm 140:12 "I know that the LORD will maintain the cause of the afflicted, [and] the right of the poor."
See the notes at (Psalm 9:4). The psalmist here doubtless refers primarily to himself, as having a confident belief that the Lord would maintain "his" cause, or would defend "him." At the same time, he makes the statement general, implying that what would be done to him would be done to all in similar circumstances. The idea is that God, in all his attributes, in all his providential arrangements, in all his interpositions on earth, would be found to be on the side of the oppressed, the afflicted, and the wronged. He has no attribute that can take part with an oppressor or a wrong doer. The wicked cannot come to him with the belief that he will be on their side. The righteous, the oppressed, the afflicted can.
"And the right of the poor": He will defend the right of the poor. Literally, "The judgment of the poor." That which will be just and right in their case.
All through the Bible, God has been on the side of the oppressed and the poor. The wealthy prominent person can take care of his own. God helps those who actually need His help. Notice the emphatic statement of David here, I know. We can all take heart of the fact, that the Lord cares for His own.
Psalm 140:13 Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.
Unto thee.
(1) They will have occasion to do it;
(2) They will be disposed to do it. They will not be unmindful of the favors conferred upon them; it will be a characteristic of them that they "will" be thankful.
"The upright shall dwell in thy presence": They shall be under thy protection. They shall be admitted to thy favor; they shall dwell in thy dwelling-place.
(1) On earth they shall enjoy his favor, "as if" they abode with God.
(2) In heaven they will be permitted to dwell with him forever.
The general idea of the psalm is, that the poor, the persecuted, the afflicted, if righteous, shall enjoy the favor and protection of God. God is on their side, and not on the side of the wicked who oppress them. But then, people "should be righteous" in order that they may find the favor of God and dwell with him. There is no reason why a "poor" wicked man should enjoy the favor of God any more than why a "rich" wicked man should. It is not poverty or riches that commend us to God. It is faith, and holiness, and love, and obedience, in the condition of life in which we are placed. Be it in a cottage or a palace.
In the last verse, we saw an assurance of all the wonderful care and protection God shows. Now in this verse we see the statement that surely we would praise Him for it. Those who have been put in right standing with God, (the righteous), should praise the Lord for the free gift of salvation. We know that there will come a time when the upright shall dwell in heaven near the throne of God with Jesus. This is saying, that even now, we can be in the presence of God. We read in these lessons that He is omnipresent. Even though He is heaven on the throne, He is right here with us as well. The upright, not only feel His presence once in a while, but we are surrounded by His presence all the time. His name is above all names. We can do no less than to thank Him with everything within us.
Psalm 140 Questions
Prayer for help in trouble
A Psalm of David.
Psalm 141: The occasion of this psalm may be stated generally as one of sore temptation, both internal (verses 3-4), and external (verses 9-10). The fact that almost every verse contains the vocabulary of petition adds to the urgency of David's request. Thus he prays for God's attention (verses 1-2), for restraint (verses 3-7), and for refuge (verses 8-10).
Verses 1-10: Another Psalm of lament by David whose occasion is unknown. This psalm is comprised of 4 prayers that have been combine into one.
III. Prayer for Justice (141:6-7);
Verses 1-10: True religion is a fellowship with God that withstands all adversity; it prefers the correction that will deepen the relationship versus the superficial attractions of compromise and luxury.
Psalm 141:1 "LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee".
With great earnestness, importunity, and fervency, being in distress. And knowing vain was the help of man, and that none could deliver him but the Lord. And therefore, continued crying unto him for help.
"Make haste unto me": Which shows he was in a desperate condition. That he could not help himself, nor could any creature, only the Lord. And he was at a distance from him, as it seemed to him, and he delayed assistance. And therefore, desires he would immediately draw nigh and be a present help in his time of need. And work speedy deliverance for him, his case requiring haste.
"Give ear unto my voice, when I cry unto thee": A request the psalmist frequently makes, not contenting himself with prayer, without desiring and looking for an answer to it.
We see an urgency in this prayer of David. I love the fact that even though things were bad with David, he never stopped praying. He knew where his help would come from, when it came. He just wanted God to hear and answer this prayer now. God loves this type prayer, because He realizes David's sincerity in his belief that God will help him. When we pray, we must know in our heart that the only true help for us is in God.
Psalm 141:2 "Let my prayer be set forth before thee [as] incense; [and] the lifting up of my hands [as] the evening sacrifice."
"Incense ... evening sacrifice": David desired that his prayers and stretching forth for God's help (Psalms 68:31; 77:2), be as disciplined and regular as the offering of incense (Exodus 30:7-8), and burnt offerings (Exodus 29:38-39), in the tabernacle.
The smoke that rose to heaven from the burning incense in the temple was symbolic of the prayers of the saints. This is something that David would know, and that is what he is saying here. Praise is the sacrifice that God really wants from us.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
As we said, in a previous lesson, the praise that is accompanied by the uplifting of the hands to the Lord, just emphasizes who we are praising and how sincere the praise is. When you lift your hands to God, you are humbling yourself before Him. You are saying, You are higher than I am.
Verses 3-4: David prayed that God would protect him from the kind of evil that characterized his own enemy.
Psalm 141:3 "Set a watch, O LORD, before my mouth; keep the door of my lips."
That I may not say anything rashly, unadvisedly, improperly (compare Psalm 39:1). The prayer here is; that God would guard him from the temptation to say something wrong. To this he seems to have been prompted by the circumstances of the case, and by the advice of those who were with him. See introduction to the psalm (compare the notes at Psalm 11:1).
"Keep the door of my lips": That my lips or mouth may not open except when it is proper and right. When something good and true is to be said, nothing can be more proper than "this" prayer. Nothing more desirable than that God should keep us from saying what we ought not to say.
The same mouth is capable of doing evil or good, as we read in the next Scripture.
James 3:10 "Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be."
David is saying, in the verse above, I do not want this mouth that praises you to say evil things. Lord, guard what I say. Put a bridle on my speech, Lord. Let only the things which will be pleasing unto your ears come from this mouth.
Psalm 141:4 "Incline not my heart to [any] evil thing, to practice wicked works with men that work iniquity: and let me not eat of their dainties."
Suffer it not to be inclined or led aside, either by my own errors or lusts, or by the temptations of the world or of the devil. Thus God is frequently said to harden men's hearts. Not positively, for he can do no evil, nor tempt any man to it (James 1:3). But privatively, by denying softening grace.
"My heart to any evil thing": Keep me not only from wicked speeches (Psalm 141:3). But from all evil motions of my heart, which otherwise will draw me to many evil speeches and actions.
"To practice wicked works with men that work iniquity": Either, to join with them in their sinful courses; or, to do wickedly, as they do.
"And let me not eat of their dainties": Let me never enjoy or desire worldly comforts upon such terms as they do. To wit, with God's wrath and curse, as instruments of wickedness, and of my own eternal destruction. My afflictions are more desirable than such prosperity. Let none of their sweet morsels, the pleasures or advantages which they gain by their wickedness, tempt me to approve of or imitate their ways.
This is just a plea from David for God to remove all temptation from him. Keep me from even associating with these evil people, Lord. This is what I teach about the flesh and the spirit. The flesh is tempted sometimes to work with evil people, if the pay is good. We are also, tempted to eat delicious things prepared by the evil, as well. The flesh is an enemy of the spirit. That is why it is so important to make the spirit ruler in our life. Let the spirit rule and then you will not be tempted by the flesh. The soul is the will of man. Perhaps, it is sometimes spoken of as our innermost being. Make the spirit the control over your will. The only way that we can do this, is make Jesus Lord of our life. Let Him be in charge of our spirit.
Psalm 141:5 "Let the righteous smite me; [it shall be] a kindness: and let him reprove me; [it shall be] an excellent oil, [which] shall not break my head: for yet my prayer also [shall be] in their calamities."
David acknowledges that God would use other righteous men to answer his prayer in (verses 3-4; compare Prov. 9:8; 19:25; 27:6; 27:17).
When you are in the company of the righteous, they will help you. If you have a weak moment, they will correct you before you sin. The righteous should fellowship with others who are righteous as well. We help each other stay on the right path. This reproof spoken of here, could be from the Righteous One. This would be like a chastisement. When He reproves us, it is in love like a father correcting a child. It is not a harm to our head, but is a blessing like the oil of the Holy Spirit which brings peace.
Psalm 141:6 "When their judges are overthrown in stony places, they shall hear my words; for they are sweet."
"Judges ... overthrown": That the leaders of the wicked would be punished by being thrown over a cliff (compare Luke 4:28-29), is at the heart of David's prayer (compare verse 5).
"My words ... sweet": In the sense that David's words were true.
These judges in stony places, is speaking of the evil one being overthrown, and then David will rise and speak. David's words will be pleasing to the ears of the Lord.
Psalm 141:7 "Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth [wood] upon the earth."
"Our bones": The basis on which the judges were thrown over the cliff, they had first done this to the righteous (compare verse 10).
This reminds me of the dry bones in Ezekiel.
Ezekiel 37:1-5 "The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of bones," "And caused me to pass by them round about: and, behold, [there were] very many in the open valley; and, lo, [they were] very dry." "And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest." "Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD." "Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:"
The only way that the bones in Ezekiel or the bones mentioned above here, can live is for God to put back the life into them. Notice (in Ezekiel chapter 37:4 above), what is said to these dead bones: Hear the Word of the LORD. The life in all of our bodies is the Spirit of God. It is His breath (Spirit). By the foolishness of preaching, those that believe are saved.
Psalm 141:8 "But mine eyes [are] unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute."
My hope is in thee. I do not rely on my own power. I do not trust in my armed forces. I know that they are weak, dispirited, scattered, like strewed bones, like the chips and splinters lying around the place where wood is chopped. I look, therefore, solely to God. I believe that he "will" interpose. And now that my enemy has placed himself in this position, I do not need to resort to stealthful arts. To dishonorable acts, to assassination, as my friends advise. But the object will be accomplished, and I shall be placed on the throne by the act of God. And in a manner that will not subject my name and memory to reproach by a base and treacherous deed.
"In thee is my trust": I rely on thee alone.
"Leave not my soul destitute": My life; my all. Do not now leave me without thy gracious interposition. Do not suffer this juncture to pass by without such an interposition as will end the war, and restore peace to me and to a distracted land.
The psalmist, here, is saying, I believe in God the LORD. God will give him new life, because he believes.
Psalm 141:9 "Keep me from the snares [which] they have laid for me, and the gins of the workers of iniquity."
Either Saul, who gave him a wife to be a snare to him, and set men to watch his house and take him. Or the Ziphites, who proposed to Saul to deliver him into his hands (see 1 Sam. 18:21).
"And the gins of the workers of iniquity": The transgressions of wicked men are snares to others, by way of example. And so are the doctrines of false teachers, and the temptations of Satan, from all which good men desire to be kept (Prov. 29:6). And it is the Lord alone that keeps and preserves from them, or breaks the snare and delivers them (Psalm 124:7).
David is fully aware of what temptation can do. He is asking the Lord here, to keep him from all temptation. Satan knows our weaknesses, and he sets traps along the way that we might be caught in our own temptation. David is saying to the Lord; you know I am weak. You keep me from temptation.
Psalm 141:10 "Let the wicked fall into their own nets, whilst that I withal escape."
"Fall into their own nets": David prays that the wicked will be destroyed by their own devices.
The trap that the evil one has set for us would be a good trap for him to fall into. If they live by the sword, let them die by the sword is what David is saying.
Psalm 141 Questions
"Thou art my refuge"
A Maschil of David; A prayer, when he was in the cave
Psalm 142: As the superscription indicates, David's distress this time is the dogged pursuit by his enemies. "When he was in the cave" could refer the cave of Adullam (1 Sam. 22:1-2), or En-gedi (1 Sam. 24:1-7). After presenting his lament (verses 1-4), David lifts up his petition (verses 5-6), and promises his thanksgiving when God answers (verse 7).
Verses 1-7: Under the same circumstances as (Psalm 57; according to the superscription), David recounted his desperate days hiding in the cave of Adullam (1 Sam. 22:1), while Saul sought him to take his life (1 Sam. chapters 18 to 24). It appears that David's situation, for the moment at least, seems hopeless without God's intervention. Psalm 91 provides the truths that bring the solution.
III. Confidence of David (142:5-7).
Verses 1-2: David's description of loneliness could be anyone's: he is disoriented, deserted, depressed, and defeated. His first step toward healing was "I cried unto the LORD", to the God of heaven, his Maker. Too many times, the devout come to God with their pious platitudes while, deep down, they are desperately hurting. Yet it is never too late to share the cries of the heart with the One who knows us best.
Psalm 142:1 " I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication."
With the voice of his soul, in the language of his mind, mentally, as Moses and Hannah cried unto the Lord when no voice was heard. Or articulate sounds expressed, since this prayer was put up to the Lord in the cave where Saul was. Though it might have been delivered before he came into it, while he and his men were at the mouth of it, which threw David into this distress. Besides the cave was so large as to hold David and his six hundred men without being seen by Saul. And who could discourse together, as David and his men did, without being heard by Saul while he was in it. And so, this psalm or prayer might be spoken vocally, though he was there.
"With my voice unto the Lord did I make, my supplication": The same thing in other words. Crying" is explained by making "supplication". Which is praying to the Lord in a humble manner for grace and mercy, and not pleading merit and worthiness.
It seems that this was a time in David's life, when the only help he could depend on was the Lord. Notice the word "voice" is spoken twice. This prayer was not a whisper, nor even a silent prayer. This was a loud cry to the Lord.
Psalm 142:2 "I poured out my complaint before him; I showed before him my trouble."
Not a complaint of the Lord and of his providences, but of himself. Of his sins, and particularly his unbelief. And also of them that persecuted and afflicted him. Which he "poured" out from the abundance of his heart, and in the bitterness of his soul. Denoting the fullness of his prayer, his freedom in it, the power and fervency of it, and which he left before the Lord, and submitted to his will (see Psalm 102:1).
"I showed before him my trouble": The present trouble he was in, being pursued and surrounded by Saul and his army. Not as if the Lord was ignorant of it, and did not see and observe it, but to affect his own soul with it. To exercise grace under it, and ease his burdened and distressed mind. The best of men have their troubles both within and without, and the way to be rid of them is to carry them to the Lord.
David is not speaking this complaint against God, but against the condition of his circumstances. Look with me at a Scripture where Jesus was telling the disciples that God already knew what their needs were, even before they asked.
Matthew 6:8 "Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him."
The Lord was already aware of the problem, before David spoke, but sometimes it is good to pray and relate the problem to Him, so that we can know for sure He is aware.
Psalm 142:3 "When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me."
"My spirit was overwhelmed" means that David's spirit was "muffled", his spirit so wrapped up in gloom that he had lost his way, his powers of judgment gone. While David felt overwhelmed, he took comfort that God understood. All believers can say the same to God: "Thou knewest".
Sometimes the problems overwhelm us, and we get down in our spirit. The Lord knew just exactly where he was. Even though the enemy had set a trap, the Lord would keep him from being caught in that trap.
Psalm 142:4 "I looked on [my] right hand, and beheld, but [there was] no man that would know me: refuge failed me; no man cared for my soul."
"No man": It appears to David that he has been totally abandoned.
David's lonely words express his feeling of total abandonment, rejection and isolation. Hunted by Saul, abandoned by some of his friends, surrounded by the outlaws of the world, David felt alone.
This is true. When you are down and about out, no man does care for your soul. God is the only one who cares many times, when things are so bad. Even those we call our friends, are sometimes fair-weather friends. In time of trouble, they are nowhere to be found. The right hand, here, being the favored side, would be speaking of a friend. No one wanted to take the chance of getting in trouble himself by hiding David.
Psalm 142:5 "I cried unto thee, O LORD: I said, Thou [art] my refuge [and] my portion in the land of the living."
"Thou art my refuge": A frequent claim in the psalms (compare Psalms 7:1; 11:1; 16:1; 18:2; 25:20; 31:1; 46:1; 57:1; 61:3; 62:7; 91:2: 94:22; 141:8; 143:9; 144:2).
When God's people set their problems aside so that He may move to the center, they discover him as their "portion and refuge". Problems begin to fade when He has prominence.
When there is no help around, then it is time to call on God. When David cried out to God, he immediately said, Thou art my refuge. He suddenly realized that God would take care of him, even in this terrible situation. To me in the last part of the statement above, he is saying, if You want me to live O God, no one can take my life. My life is in You. If God was his refuge, he did not need others to take his part. He was a majority with God on his side.
Psalm 142:6 "Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I."
Give ear to me when I cry to thee. Do not turn away and refuse to hear me.
"For I am brought very low": I am reduced greatly. I am made very poor. The language would be applicable to one who had been in better circumstances, and who had been brought down to a condition of danger, of poverty, of want. It is language which is commonly applied to poverty.
"Deliver me from my persecutors": Saul and his followers.
"For they are stronger than I": More in number; better armed; better suited for battle.
Send me the Deliverer. We read how God heard the cry of Jacob's children in Egypt, and sent Moses to deliver them. This is the very same type of plea here. He is saying, I am so low, I cannot help myself. I must depend entirely upon You. They were out to kill David. David was aware the only One who could deliver him was God. When we get to the point that we cannot help ourselves, it is time to call upon God. This is when He comes to our rescue.
Psalm 142:7 "Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me."
"Prison": The cave in which David was hidden.
Too often people want to go straight to this verse without going through the preceding six verses. David moved from crying to God in despair to confidence in God's ability to make everything right: God would deal "bountifully" with him.
David was in hiding, but it was a prison to him, because he could not openly praise the Lord the way he wanted to. He was down in his soul, because of the circumstances surrounding him. When a person receives deliverance for their soul, they do shout praises to their Deliverer. When someone is delivered from the depths of despair, true believers gather around and rejoice with them. David knows that God had blessed him in the past, and he knows that this will be no different here. The last statement is a vote of confidence in God.
Psalm 142 Questions
"Teach me to do thy will"
A Psalm of David.
Psalm 143: Again David is beset by enemies, and again he knows to whom he must turn. After addressing the Lord (verses 1-2), he pours out his lament (verses 3-6), recalls God's help in former distresses (verse 5), and offers his petition to the only One who can correct the matter (verses 6-12). The pressing nature of his request is revealed clearly in the 11 entreaties directed to God in the final six verses.
Verses 1-12: No specific background is known for this Davidic psalm which is the final penitential psalm (compare Psalms 6, 32, 38, 51, 102, 130).
III. David's Plea (143:7-12).
Psalms 143:1 "Hear my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, [and] in thy righteousness."
"Faithfulness ... righteousness": David fervently appeals to God's character.
I love the fact that David said, in thy faithfulness answer me. He did not say according to my faithfulness. God's faithfulness is perfect. By saying hear and give ear, it shows how earnest he is in wanting God to hear his request. David does not claim any righteousness on his own, he speaks of God's righteousness.
Psalms 143:2 "And enter not into judgment with thy servant: for in thy sight shall no man living be justified."
"No man living be justified": David admits his own unrighteousness and realizes that if he is to be delivered for righteousness' sake (compare 143:11), it will be because of God's righteousness, not his own.
David is just like all of us. He does not want justice from God, he wants mercy. He knows that we all have sinned and come short of the glory of God. Jesus Christ justified each of us with his shed blood for us.
Acts 13:39 "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses."
Romans 3:20 "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin."
Our justification (just as if we had never sinned), is in the Lord Jesus. Our only hope is that He justified us Himself.
Psalms 143:3 "For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead."
Has persecuted me; has sought my life.
"He hath smitten my life down to the ground": He has, as it were, trampled me down to the earth. The word rendered "smitten" means to break in pieces. To beat small, to crush (see Psalms 72:4; 89:10; Job 6:9). His very life seemed to be crushed out as one that is trodden down to the ground.
"He hath made me to dwell in darkness": He has made my life like that of one who dwells in darkness. He has made it a life of sorrow, so that I have no comfort, no light.
"As those that have been long dead": A similar expression occurs in (Lam. 3:6). "He hath set me in dark places, as they that be dead of old." The same Hebrew words are used. The word rendered "long" means, age, duration, eternity (Psalm 139:24). The idea here is, that his condition was like that of those who had been long in their graves. Who had long since ceased to see any light. Whose abode was utter and absolute gloom.
Just like David, our enemies are trying to destroy us anyway they can. The greatest adversary that we have is the devil. He does get you down so far that you are in a hole looking up. Satan will keep you down and even dead if he can. The thing that does away with all this darkness and gloom is the Light of Jesus.
Psalms 143:4 "Therefore is my spirit overwhelmed within me; my heart within me is desolate."
Covered over with grief, borne down with sorrow, ready to sink and fail (see notes on Psalm 142:3).
"My heart within me is desolate": Destitute of the spirit and presence of God, and with respect to the exercise of grace, and filled with fears and misgivings": Or "astonished", at the providence he was under. Like one stunned and filled with sore amazement, not knowing what to make of things, or what the issue of them would be. So David's antitype was "sore amazed" in the garden, when his troubles and agonies came upon him (Mark 14:33).
David is so down because the enemy has overwhelmed his spirit. To be so low and depressed would nearly break your heart.
Psalms 143:5 "I remember the days of old; I meditate on all thy works; I muse on the work of thy hands."
Former times he had read and heard of, in which the Lord appeared for his people that trusted in him. Or the former part of his own life, his younger days, when the Lord delivered him from the lion and bear. And from the uncircumcised Philistine, whom he slew. And made him victorious in battles, and preserved him from the rage and malice of Saul. If this was written on account of Absalom, those times of deliverance he called to mind, in order to encourage his faith and hope, and cheer his drooping spirits.
"I meditate on all thy works, I muse on the work of thy hands": The works of creation and providence, in order to observe the instances of divine power, wisdom, and goodness in them. And from thence fetch arguments, to engage his trust and confidence in the Lord. He both thought of these things within himself, and he "talked" of them to his friends that were with him, as the last of these words used may signify. And all this he did to cheer his own spirit, and the spirits of the men that were with him, in the time of distress and danger.
The comfort that he has, is in remembering the great things that God has done in the past. There is only one thing that can be good about looking back and that is in a learning process. This is what David is doing here. He is building up his most holy faith by remembering the wonderful things of God from the past.
Psalms 143:6 "I stretch forth my hands unto thee: my soul [thirsteth] after thee, as a thirsty land. Selah."
"A thirsty land": As a drought-struck land yearns for life-giving water, so persecuted David longs for his life-giving Deliverer.
I discussed in a previous lesson how it is very important to have the palms of our hands open when we reach out to God. This is a way of drinking in the things that the Lord has for us. He can not give you anything is your fists are clenched. If you hunger and thirst after righteousness you shall be filled.
Psalms 143:7 "Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit."
"Thy face": An anthropomorphism picturing God's attention to the psalmist's plight.
David thinks here that his life is slipping away. He must have help soon, or he will die before the help comes. Not only is this speaking of physical death, but spiritual despair as well.
Verses 8-10: Three times David prays for guidance. "The way wherein I should walk" references his individual calling. "Teach me to do thy will" settle priorities, making the goal not self-fulfillment but pleasing God and finishing His work. "Lead me" are words of humility from one who knows his need of shepherding, not merely, of having the right way pointed out to him.
Psalms 143:8 "Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee."
The voice of thy lovingkindness, or thy mercy and favor. Permit me to hear thee addressing me in the language of kindness, and with the assurances of mercy.
"In the morning": Early; speedily; with the first rays of the morning. Let it be, as it were, the first thing in the day; the first thing that is done. The idea is not that he would wait for another day, but that he would interpose as the very first act, as when one enters on a day (see the notes at Psalm 46:5). Where the margin is, when the morning appears. Hebrew, In the faces of the morning.
"For in thee do I trust": I have no other confidence or ground of reliance; but I have confidence in thee.
"Cause me to know the way wherein I should walk": The safe way; the way in which I may find safety (see the notes at Psalm 5:8).
David is asking here, to know the will of God for his life. The darkest hour is just before the dawn. The lovingkindness of the Lord would cause all this gloom to fade away. David has promised that he will walk in the will of the Lord, if he just knew what the will of the Lord was.
Psalms 143:9 "Deliver me, O LORD, from mine enemies: I flee unto thee to hide me."
Either Saul and his courtiers, or Absalom and the conspirators along with him. Who were many, and lively and strong, stronger than he. And therefore God only could deliver him, and to him he sought for it, and not to men. And so deliverance from spiritual enemies is only from the Lord.
"I flee unto thee to hide me": From their rage and fury. Who was the only asylum or place of refuge for him, where he could be safe. It may be rendered, "with thee have I hid"; that is, myself.
The Lord is our hiding place. He is saying, after you have delivered me, keep me hidden in you so that they will not be able to find me again.
Psalms 143:10 "Teach me to do thy will; for thou [art] my God: thy spirit [is] good; lead me into the land of uprightness."
"Thy Spirit": Refers to the Holy Spirit (compare Psalms 51:11; 139:7; see note on Psalm 51:11).
I have said so often in these lessons; how important it is to do the will of the Lord. We cannot do the will of the Lord, unless we know what that will is. David is asking God to teach him how to do God's will. The very best way to learn to do the will of God is to study His Word (Bible), and pray that the Holy Spirit will teach you more fully what the Scriptures are saying to you. God has a perfect plan for each of our lives. To be truly happy in our life, we must learn what that will is and then fulfill God's will in our lives.
Psalms 143:11 "Quicken me, O LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble."
"For thy name's sake": David appeals to God's benefit and honor, not his own (compare Psalms 23:3; 31:3; 79:9).
Jesus is the Quickening Spirit which brings new life in the spirit. The breath of life is a gift from God. The gift of new life is from the very same place. This is new life that David is asking for. It will not only be good for David to give him new life, but it will show the world the mercy and love that comes through new life in Jesus.
Psalms 143:12 "And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I [am] thy servant."
"Thy servant": To attack God's servant is to attack God, thus bringing God to the rescue.
David declares his loyalty to the Lord, when he says he is God's servant. He is just asking God to stop his enemies from destroying him.
Psalm 143 Questions
"I will sing a new song"
A [Psalm] of David.
Psalm 144: This royal psalm appears to be a compilation from other psalms (8, 18, 33, 102 - 104; but mainly 18). This is not unusual, since a portion from one psalm may be readily excised and adapted for a different usage. In general, the psalm may be described as the prayer of a king for victory and blessing. The call to God (verses 1-4), expresses both David's trust (verses 1-2), and his human weakness (verses 3-4). Having placed himself in a position of dependency, he is then prepared to offer his petition for divine retaliation against his enemies (verses 5-8), his own promise of thanksgiving (verse 9), his petition for victory (verses 10-11), and his petition for the blessing of the people (verses 12-15).
Verses 1-15: This Davidic psalm, in part (144:1-8), is very similar to (Psalm 18:1-15). It could be that this psalm was written under the same kind of circumstances as the former, i.e., on the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul (compare 2 Sam. 22:1-18).
III. God's Power (144:5-8);
Psalm 144:1 "Blessed [be] the LORD my strength, which teacheth my hands to war, [and] my fingers to fight:"
"My strength": David's foundation is God, solid and unshakeable (Psalms 19:14; 31:3; 42:9; 62:2; 71:3; 89:26; 92:15; 95:1).
"Teacheth my hand to war": David lived in the days of Israel's theocracy, not the New Testament church. God empowered the king to subdue His enemies.
My strength, my Rock, my salvation; Bless the Lord who brings this to me. David knows where his strength came from to fight the good fight of faith. Hands show ability to work. In this, it appears it is the ability to fight the enemies of David, who are also the enemies of God. The fingers are more detailed than just mentioning the hand, so this would possibly have to do with skill, as well as ability.
Psalm 144:2 "My goodness, and my fortress; my high tower, and my deliverer; my shield, and [he] in whom I trust; who subdueth my people under me."
God provided 6 benefits:
(1) Loving-kindness;
(2) A fortress;
(3) A stronghold;
(4) A deliverer;
(5) A shield; and
(6) A refuge.
These are showing the character of the Lord. He is goodness to the extreme. Notice that David uses the word "my" in connection with each of these traits. David is fully aware that the victory he has experienced, is through the Lord. He says, I trusted Him and He came through for me. It is the Lord, through David, who subdued the enemy.
Verses 3-4: Eternal God is contrasted with short-lived man (compare Psalm 8:4).
Psalm 144:3 "LORD, what [is] man, that thou takest knowledge of him! [or] the son of man, that thou makest account of him!"
Man, that is at most and best but a creature, made of the dust of the earth, is but dust and ashes. Yea, a sinful creature, that drinks up iniquity like water. And yet the Lord not only knows him, as he is the omniscient God, but takes notice of him in a way of providence, and in a way of grace. His chosen people are no other nor better than others, of the same original, and of the same character. And yet he owns and acknowledges them as his peculiar people, and makes himself known unto them. And so it is rendered by the Septuagint version, "that thou shouldest be known unto him?" Or, "appear to him?" as the Arabic. Reveal thyself to him, not only by the light of nature and works of creation, but in Christ. And by the spirit of wisdom and revelation in the knowledge of him.
"Or the son of man, that thou makest account of him?" As the Lord does, especially of some of the sons of men. Whom he reckons as his portion and inheritance, his jewels and peculiar treasure, and who are as dear to him as the apple of his eye. Whom he "magnifies" (as in Job 7:17). And makes them kings and priests. Raises them from the dunghill, and sets them among princes, to inherit the throne of glory. On whom he sets his heart, and loves them with an everlasting love: or, "that thou shouldest think of him?" Thoughts of peace, and not of evil. So as to provide a Savior for men, and send down the Spirit of his Son into their hearts to quicken them. So as to bless them with all spiritual blessings, and at last to glorify them. David no doubt had a special respect to himself. And wondered at the goodness of God to him, in taking him from a family of little or no account. From a mean employ, from a shepherd's cottage, and raising him to the throne of Israel. And especially in making him a partaker of grace, and an heir of glory (see Psalm 8:4; which is applied to Christ, Heb. 2:6).
Now we see a strong contrast between what David has just said about God and man. There really is no comparison. Man is God's creation. That is why He is mindful of man. God made man in His image. That is another reason He is mindful of man. God wants a family composed of man, that is even another reason God is mindful of man. Man is made a little lower than the angels. He is the end of God's creation. God made the world, and all that is in it, for man. Then to ask me what is man in comparison with God? There is no comparison possible. God is the ultimate in intelligence, in power, in wisdom, in understanding, in goodness, in mercy, and in ability. Man is the least in all of these same things. The only greatness that man has is in association with God. We have been made His sons through the shed blood of His only begotten Son.
Psalm 144:4 "Man is like to vanity: his days [are] as a shadow that passeth away."
Is vanity itself, in every age, state, and condition. Yea, in his best estate (Psalm 39:5). Or, "to the breath" of the mouth, as Kimchi. Which is gone as soon as seen almost. Or, to a vapor; to which the life of man is compared (James 4:14).
"His days are as a shadow that passeth away": As the former denotes the frailty and mortality of man, this the shortness of his duration. His days fleeing away, and of no more continuance than the shadow cast by the sun, which presently declines and is gone.
He is but an allusion. Man's life on this earth is but a vapor, and gone.
Verses 5-8: Highly figurative language is used to portray God as the heavenly warrior who comes to fight on earth on behalf of David against God's enemies.
Psalm 144:5 "Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke."
Come to my aid "as if" the heavens were bent down. Come down with all thy majesty and glory (see the notes at Psalm 18:9). "He bowed down the heavens also, and came down." What it is there declared that the Lord "had" done, he is here implored to do again.
"Touch the mountains, and they shall smoke (see the notes at Psalm 104:32). "He toucheth the hills, and they smoke." It is there affirmed as a characteristic of God that he "does" this. Here the psalmist prays that, as this belonged to God, or was in his power, he "would" do it in his behalf. The prayer is, that God would come to his relief "as if" in smoke and tempest, in the fury of the storm.
At the mere presence of God, even the mountain smokes. The heavens, the earth, the sea, and all of God's creation is at His command. If He says, bow, they must bow.
Psalm 144:6 "Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them."
The mountains, the kings and kingdoms of the earth. The enemies of David, and of Christ, and of his people. Particularly the Jews, who have been scattered all over the earth by the judgments of God upon them. Cast forth like lightning, which is swift, piercing, penetrating, and destructive.
"Shoot out thine arrows, and destroy them": Or, "trouble them"; as the Targum, Septuagint, and Arabic versions, nearer to the Hebrew. These also design the sore judgments of God. The arrows of famine, pestilence, and sword. Which fly swiftly, pierce deeply, cut sharply, and, like fiery darts, give great pain and trouble. So Kimchi and Ben Melech interpret them of the decrees which come down from heaven. As Aben Ezra does (Psalm 144:5). And by "arrows" the thunderbolt, which he calls a stone hardened in the air like iron.
As terrible as the weapons are that our country has accumulated to fight a war, they would be nothing compared to the weapons at God's disposal. Even the lightning moves at His command. The volcano erupts, when He commands. The earth Quakes at His command. It would be of no consequence at all for the Lord to destroy all on the earth. He created them, He could destroy them, by just speaking the Word.
Psalm 144:7 "Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children;"
Margin, as in Hebrew, "hands" (see the notes at Psalm 18:16). "He sent from above."
"Rid me, and deliver me out of great waters": Thus (Psalm 18:16). "He took me; he drew me out of many waters." As God had done it once, there was ground for the prayer that he would do it yet again.
"From the hand of strange children": Strangers. Strangers to thee; strangers to thy people, foreigners (see Psalm 54:3). "For strangers are risen up against me." The language would properly imply that at the time referred to in the psalm he was engaged in a warfare with foreign enemies. Who they were, we have no means now of ascertaining.
God, with all this power, can certainly destroy a few enemies of David. The strange children mean people of other nations. The great waters, symbolize large groups of people.
Psalm 144:8 "Whose mouth speaketh vanity, and their right hand [is] a right hand of falsehood."
Vain words, lies, flatteries, and deceit (Psalm 12:2). When they speak loftily of themselves, and contemptuously of others. When they deliver out threatenings against some, and make fair promises to others. It is all vanity, and comes to nothing.
"And their right hand is a right hand of falsehood": Their strength and power to perform what they boast of, threaten, or promise, is fallacious. Is mere weakness, and cannot effect anything. Or their treaties, contracts, and covenants, they enter into and sign with their right hand, are not kept by them. They act the treacherous and deceitful part. Whether they lifted up the hand to pray, or to swear. Or gave it to covenant with, to make contracts and agreements. Or stretched it out to work with; it was a right hand of falsehood.
The right hand has to do with the spiritual blessings and is the hand of preferential treatment. The Hebrews that received the right hand inheritance were granted twice the blessings as ordinary. Those who speak vanity here, are liars. Their hand that should be such a blessing, was instead a curse.
Psalm 144:9 "I will sing a new song unto thee, O God: upon a psaltery [and] an instrument of ten strings will I sing praises unto thee."
"A new song": A song of victory that celebrates deliverance/salvation (compare Psalms 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Rev. 5:9; 14:3).
He has jumped from these who deal in falsehood to the fact that he stands for truth. These praises that David will sing, will be a happy song of redemption. He is so happy, that he will accompany himself on the 10 stringed instrument. Whatever he is speaking of could be similar to our guitar.
Psalm 144:10 "[It is he] that giveth salvation unto kings: who delivereth David his servant from the hurtful sword."
"David" only mentions his own name in two psalms (18:50). Here he used it to highlight some of the ways he personally experienced God's protection.
Salvation for everyone is received in the very same way, whether you are a king, or a peasant. It is a free gift from God by believing in the Lord Jesus Christ. This same Savior of the king is the very same One who delivered David.
Psalm 144:11 "Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand [is] a right hand of falsehood:"
This is repeated from (Psalm 144:7); and is done to show the vehemence and importunity of the request, and the danger David was in. And his sense of it (see notes on Psalm 144:7).
"Whose mouth speaketh vanity, and their right hand is a right hand of falsehood" (see notes on Psalm 144:8).
The deliverer will be the One to do this for David as well. These foreigners who are liars, and who bring curses, instead of blessings are the ones David wants to be rid of.
Psalm 144:12 "That our sons [may be] as plants grown up in their youth; [that] our daughters [may be] as corner stones, polished [after] the similitude of a palace:"
"Sons ... daughters": God's rescue of David's kingdom from foreigners would bring blessing on families.
"Polished after the similitude" may include either good looks or regal stature or both.
This to me, is speaking of the training and upbringing of the boys as a tree planted. It must grow straight and strong in its youth, if it is to be the upright strong rooted plant, or tree that it should be. Jesus is the chief Corner Stone. This mention of the girls as corner stones means that they are to secure the walls together. They help to hold the framework of the palace together. The fact that they are polished would mean that they are pretty to look upon, while being useful to holding the home, or palace together.
Verses 13-14: "Garners ... sheep ... oxen": Blessing would also come to the agricultural efforts.
Psalm 144:13 "[That] our garners [may be] full, affording all manner of store: [that] our sheep may bring forth thousands and ten thousands in our streets:"
That our fields may yield abundance, so that our granaries may be always filled.
"Affording all manner of store": Margin, "From kind to kind." Hebrew, "From sort to sort;" that is, every sort or kind of produce or grain. All, in variety, that is needful for the supply of man and beast.
"That our sheep may bring forth thousands and ten thousands": A great part of the wealth of Palestine always consisted in flocks of sheep. And, from the earliest periods, not a few of the inhabitants were shepherds. This language, therefore, is used to denote national prosperity.
"In our streets": The Hebrew word used here means properly whatever is outside. What is out of doors or abroad, as opposed to what is within, as the inside of a house. And then, what is outside of a town, as opposed to what is within. It may, therefore, mean a street (Jer. 37:21; Job 18:17; Isa. 5:25). And then the country, the fields, pastures, etc. (Job 5:10; Prov. 8:26). Here it refers to the pastures; the fields; the commons.
Psalm 144:14 "[That] our oxen [may be] strong to labor; [that there be] no breaking in, nor going out; that [there be] no complaining in our streets."
To draw carriages, to plough with, and to tread out the corn. Or "may be burdened"; fit to carry burdens. Or burdened with flesh, be plump and fat, and in good condition to work; or burdened with young, as some understand it. And then it must be meant of cows, as the word is used (Deut. 7:13). And so here an increase of kine is wished for, as of sheep before. Ministers of the word are compared to oxen for their patience in suffering, and their laboriousness in working (1 Cor. 9:9; 1 Tim. 5:17). And happy is it for the churches of Christ when their ministers are laborious ones. Are strong to labor, and do labor, in the word and doctrine. Standing fast in the faith, and acquit themselves like men, and are strong.
"That there be no breaking in": Of the enemy into the land to invade it, into cities and houses to plunder and spoil them.
"Nor going out. Of the city to meet the enemy and fight with him, peace and not war is desirable. Or no going out of one's nation into captivity into a foreign country, as Kimchi. Or no breaking in to folds and herds, and leading out and driving away cattle, to the loss of the owners thereof. Some understand both these of abortion, of any violent rupture of the womb, and an immature birth.
"That there be no complaining in our streets": On account of famine, pestilence, the sword, violence, and oppression. Or no crying, no mournful cry or howling and shrieking on account of the enemy being at hand, and just ready to enter in, or being there, killing, plundering, and spoiling.
This is speaking of abundant blessings that come from God alone. This is speaking of families who operate by God's plan and have plenty from the labor of their hands. Even their oxen cooperate with the plan and work, not destroy.
Psalm 144:15 "Happy [is that] people, that is in such a case: [yea], happy [is that] people, whose God [is] the LORD."
Whose families are in good order and behave well. Who enjoy plenty of all good things. Whose flocks and herds increase, and who live in peace and prosperity. These are temporal blessings highly valuable, and for which those who have them should be thankful. As being happy in comparison of others that are destitute of them (Deut. 28:3). And especially who besides these are blessed with spiritual blessings, signified by them, and of which these were typical.
"Yea, happy is that people, whose God is the Lord": Whose God is Yahweh. Who worship and serve Him as their God. The worship of Yahweh, the religion of Yahweh, is "adapted" to make a people happy; peaceful; quiet; and blessed. Prosperity and peace, such as are referred to in the previous verses, are, and must be, the result of pure religion. Peace, order, abundance, attend it everywhere. And the best security for a nation's prosperity is the worship of God. That which is most certain to make a nation happy and blessed, is to acknowledge God and to keep his laws.
This just shows the happiness, peace, and joy that comes from following closely with the LORD.
Psalm 144 Questions
"The Lord is gracious"
David's [Psalm] of praise.
Psalm 145: This psalm is known for several distinguishing marks: it is the last acrostic psalm, the last Davidic psalm, the only psalm to be called a praise psalm in the superscription, and the first of the six great praise psalms that conclude the collection. While there is no logical flow of argument running from one psalm to another throughout the Psalter, all are agreed that Psalm 1 forms a fitting introduction and that these last six psalms constitute the most appropriate conclusion to the Psalter. After the characteristic call to praise (verses 1-2), David offers four key reasons to praise the Lord in the section called the cause for praise (verses 3-20). The Lord is great (verse 3), He is gracious and merciful (verses 8-9), He sustains all who fall (verse 14), and He is righteous in His ways and kind in His deeds (verse 17). The conclusion is a renewal of the call to praise (verse 21).
Verses 1-21: David penned this most exquisite conclusion to his 75 psalms in the Psalter. Here, the king of Israel extols and celebrates the King of Eternity for who He is, what He has done, and what He has promised. Not only rich in content, this psalm also duplicates a majestic acrostic design using the 22 letters of the Hebrew Alphabet. Psalm 145 begins the great crescendo of praise that completes the psalter and might be called "The Final Hallel" (Psalms 145-150).
III. God's Great Grace (145:8-13);
Psalm 145:1 "I will extol thee, my God, O king; and I will bless thy name for ever and ever."
"My God, O king": David, king of Israel, recognized God as his sovereign (compare Psalm 5:2; 84:3).
This is not just a casual statement here, but is a statement of determination on the part of David. We see a new name added to the ones that David has been speaking of God in the last few chapters. Now David is calling Him King. The praising of the Lord sometimes just does not seem to be enough. David is determining in his heart to not only praise the Lord, but bless Him as well. In naming Him King, David has recognized His power and authority.
Psalm 145:2 "Every day will I bless thee; and I will praise thy name for ever and ever."
For new mercies had every morning; for fresh supplies of grace every day. Which all come from the fullness of Christ, to whom all grace is given, and from whence it is received. And in whom all spiritual blessings are, and by whom they are bestowed.
"And I will praise thy name for ever and ever": As long as he lived in this world, and to all eternity in the world to come. David understood the doctrine of the saints' perseverance, and knew he should not be an apostate and blasphemer of the name of Christ, but to praise Him as long as he had a being. And that his principal service, and that of all the saints in the other world, will be praise; not praying, nor preaching, nor hearing the word. And attendance on other ordinances, which will be no more, but adoring and magnifying the riches of divine grace (Psalm 104:34).
This lets us know that it is very important to commune with the Lord every day. Notice here, that David does not put any conditions on his praying. He does not say, if things are going good. He is saying, regardless of the circumstances I find myself in, I will praise and bless thy name. The smoke from the lamp rose to heaven at least two times a day. This smoke symbolized the prayers of the saints. To me this said that we should commune in prayer with God at least twice a day.
Psalm 145:3 "Great [is] the LORD, and greatly to be praised; and his greatness [is] unsearchable."
Christ is the great God as well as our Savior. Great in all the perfections of his nature, of great wisdom, power, faithfulness, holiness, grace, and goodness. Great in his person as God-man, God manifest in the flesh. Great in all his offices and relations he bears and stands in to his people. And great in all his works of creation, providence, and redemption, in which he is concerned. And upon all which accounts he is to be praised, and greatly to be praised, by his people. Even to the utmost of their capacities, here and hereafter (see Psalm 48:1).
"And his greatness is unsearchable": The greatness of his nature, and the perfections of it, these are past finding out. And so are his ways and works, and the riches of his grace (John 11:7). The Targum is, "and of his greatness there is no end." So the Septuagint, Vulgate Latin, Syriac, and Arabic versions.
When we think of how great God is who created the earth and everything in it, and the heavens and all the galaxies, it is almost beyond our comprehension. A new telescope in Hawaii has snapped a picture of a galaxy 65,000,000 light years from the earth. Light travels at 186,284 miles per second. I will let you multiply this one out. God who can make all of this surely deserves our worship and praise. This galaxy is probably not even all of this. How unsearchable can you get? Even greater than all of this creation, is in the face of this, He cared enough to save our souls.
Psalm 145:4 "One generation shall praise thy works to another, and shall declare thy mighty acts."
Shall praise thee on account of thy works or thy doings. That is, thy praise shall be always kept up on the earth (see the notes at Isa. 38:19; Psalm 19:2). One generation shall transmit the knowledge of thy works to another by praise": By hymns and psalms recording and celebrating thy praise. Successive generations of people shall take up the language of praise, and it shall thus be transmitted to the end of time.
"And shall declare thy mighty acts": Thy works of strength or power. God's greatness, his infinity, is in itself a just ground of praise. For we should rejoice that there is One Infinite Eternal Being. And as all that greatness is employed in the cause of truth, of law, of good order, of justice, of kindness, and of mercy, it should call forth continued praise in all parts of his dominions.
In the very beginning, this was the only way they had of passing the glorious information on from generation to generation. Now we are known as the age of facts. I would rather be known as a person of faith. The scientist can figure all they want to; they will never figure out God. You must accept God on simple faith. I can relate to my children and grandchildren, and perhaps, my great grandchildren the wonderful things I know to be true about God. He has done great things in my life, and I will praise Him for it as long as I have breath in my body. I read of the mighty acts that Jesus did on this earth, and I am overwhelmed with praise for Him. The Bible is full of this.
Psalm 145:5 "I will speak of the glorious honor of thy majesty, and of thy wondrous works."
Of the majesty of the divine Person of Christ. Of the honor due unto him; of the glory of him as of the only begotten of the Father. As he is the brightness of his glory, and the express image of his person. Of his glory as Mediator, and the honor that belongs to him as such. With which he is now crowned at the right hand of the Majesty on high, angels, authorities, and powers, being subject unto him as the Lord and King of glory.
"And of thy wondrous works": In becoming incarnate and in dying for the sins of his people. In rising from the dead the third day and in ascending to heaven and receiving gifts for men. In pouring down the spirit on them, in governing his church throughout all ages of the world, and judging the world at last.
Have you ever looked at a beautiful sunset and thought what a wonderful painter the Lord is? Even though it is to be for a fleeting second in time, it is so much more beautiful than any seasoned painter on earth could do. God's majesty is all around us. His beautiful mountains from his creation, and no two are alike. This little king David knows there is a King of all the universe, who will outshine all the earthly kings of all time. Not only in God's creation do we see His majesty, His majesty is seen best by us in the perfectness of His Word. It spans all of time and never is out dated. His perfect plan for the redemption of mankind shows His majesty. His 6 days of work in creation, just boggles my mind. The beautiful 6 hours of work that Jesus did for all of us on the cross, somehow beautifully completes the salvation plan. I cannot go on. Just think on these things and see the majesty for yourself.
Psalm 145:6 "And [men] shall speak of the might of thy terrible acts: and I will declare thy greatness."
The force, the power of those things done by thee which are suited to inspire fear or reverence. The great power displayed in those acts shall be a ground or reason for celebrating thy praise. The manifestations of that power will so deeply impress the minds of people, that they will be led to speak of them.
"And I will declare thy greatness": Hebrew, "And thy greatness, I will declare it." In respect to that, I will recount it, or I will make it known to others.
The Pharaoh of Egypt would have spoken of the terrible act of might that was shown against Egypt. On the other hand, the Israelites who were redeemed, would speak of those same acts as the greatness of God. Men in the verse above, is speaking of earthly people. This is the same thing seen from two different aspects.
Psalm 145:7 "They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness."
Hebrew: The memory of the greatness of thy goodness they will pour forth. The word rendered "abundantly utter" means to bud forth, to gush out, to flow, as a fountain (Prov. 18:4; 1:23; 15:2; 15:28). It is applied to words as poured forth in praise. The meaning is, that the heart is full, as a fountain is full of water, and that it naturally overflows, or seeks to discharge itself. The thought of the goodness of God fills the heart, and makes it overflow with gratitude.
"And shall sing of thy righteousness": They shall shout for joy at the displays of thy justice. At the manifestations of thy righteous character.
Singing broke out on the other side of the Red Sea, when the Israelites had successfully crossed, and their enemies had been drowned. When just mere words are not enough, then the abundant heart must sing. It even excites me to read about such things.
Psalm 145:8 "The LORD [is] gracious, and full of compassion; slow to anger, and of great mercy."
These are the epithets of our Lord Jesus Christ, and may be truly and with great propriety said of him. He is "gracious", kind, and good, in the instances before mentioned. He is full of grace, and readily distributes it. His words are words of grace; his Gospel, and the doctrines of it, are doctrines of grace. His works are works of grace, all flowing from his wondrous grace and mercy.
"And full of compassion": Or "merciful", in the most tender manner. Hence he came into the world to save sinners, and in his pity redeemed them. And when on earth showed his compassion both to the bodies and souls of men, by healing the one and instructing the other. And particularly had compassion on the ignorant, and them that were out of the way. Pitying those that were as sheep without a shepherd, as the blind Jews under their blind guides were. And is very compassionate to his people under all their temptations, afflictions, trials, and exercises (see Heb. 2:17).
"Slow to anger": To the wicked Jews, though often provoked by their calumnies and reproaches, and by their ill behavior to him in various instances. Yet we never read but once of his being angry (without cause such as with the moneychangers in the temple), and that was through grief at the hardness of their hearts (Mark 3:5). And likewise to his own disciples, who were often froward and perverse, and of bad spirits. Very troublesome and afflictive to him, yet he patiently bore with them.
"And of great mercy": A merciful High-Priest, typified by the mercy seat, where we may find grace and mercy at all times. Through whom God is merciful to sinners, and to whose mercy we are to look for eternal life.
The following Scripture shows better than anything I might say, just how patient, and kind, and merciful this great God that we serve is. He does not want even one person to be lost.
2 Peter 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."
Psalm 145:9 "The LORD [is] good to all: and his tender mercies [are] over all his works."
To all his creatures. That is, he is kind and compassionate toward them. He is disposed and ready to do them good. There is not one of them whom he is not ready and willing to bless. Not one whose happiness would not be agreeable to him, or whose welfare he is not ready to promote (compare Psalm 100:5).
"And his tender mercies are over all his works": In all that he has made there is evidence that he is a kind and benevolent God. He has a heart to love, and to bless what he has made. Everywhere arrangements are made for happiness. He is not disposed to cast off the feeble, the erring, and the suffering. He is willing to receive back again those who have wandered from him, to pardon the offending, to wipe away the tears of the sorrowful.
God provided salvation for everyone through the precious shed blood of the Lamb (Jesus Christ). Not all accept it, but it is for all.
1 Timothy 4:10 "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe."
Psalm 145:10 "All thy works shall praise thee, O LORD; and thy saints shall bless thee."
Or, do praise thee. That is, all thy works show what thou art, and combine in setting forth thy perfections (see the notes at Psalm 19:1).
"And thy saints shall bless thee": Or, do bless thee. All those who are holy in heaven and on earth. The angels around thy throne, and thy people below, all combine to proclaim thy praise.
Even a tree in the forest shows the great works of the Lord. Their uplifted limbs are as if they have raised their hands in praise to God. The reason to praise God is in all of nature. If I were a scientist, all of these unexplainable discoveries would make me fall on my knees before the supreme intelligence of the universe. These discoveries should make them realize the frailty of man compared to the Mighty God. The saints (believers in Christ), do not understand all of this. They just accept God through simple faith. They praise Him continually, because they realize to do anything else would be folly.
Verses 11-13: "Kingdom": David refers here to the broadest use of kingdom in Scripture - i.e., God the eternal king ruling over all from before creation and eternally thereafter (compare Psalm 10:16; Dan. 4:3; 7:27).
Psalm 145:11 "They shall speak of the glory of thy kingdom, and talk of thy power;"
Of thy reign; of the great principles of thy government and laws. They see in that reign evidence that thou art worthy of universal praise. Seeing this, it becomes to them a subject on which they talk or converse (compare Mal. 3:16). A subject of interest to their hearts, and "out of the abundance of the heart the mouth speaks." People talk about that which interests them. Those things in which they have pleasure. Those which they desire to understand. Those in which they see difficulties that they would wish to have solved. It is one of the characteristics of the "saints", of the people of God, that they do talk about God and his kingdom. That the subject is to them a pleasant theme of meditation and conversation. That they have the kind of pleasure in talking about God which other people have in conversing about their farms or their merchandise, their children and friends, the news of the day, politics, literature, or science.
"And talk of thy power": As put forth in the works of creation. As manifested in the dispensations of thy providence. As evidenced in the conversion of sinners as displayed in carrying thy truth around the world. As exhibited in sustaining fine sufferer, and in giving peace and support to the dying.
The "they" here, is speaking of the saints. We say it in the prayer Jesus taught the disciples. Thy kingdom come. This Mighty God will set up His kingdom on this earth, and also in the believers as well. In a mystical way, the believers are His kingdom. This kingdom is both spiritual and physical. The physical kingdom would be of no earthly use to us, unless we had experienced His Kingdom in our innermost being.
Psalm 145:12 "To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom."
As in (Psalm 145:4). The acts of his power in providence and grace; in the salvation of his people, and the destruction of their enemies. Which, with others, are made known in the ministry of the word, to those who were strangers to them. To those without the church, who wait at Wisdom's gates, and at the posts of her door. Aben Ezra interprets it of little ones, or children that knew them not, whose parents would make them known to them. Rather it designs the common people, instructed by the word and the ministers of it.
"And the glorious majesty of his kingdom": And the glory of the majesty of his reign. They wish to communicate the knowledge of this to those ignorant of it. They themselves see this to be glorious, and they wish that all others may see it also.
The majesty of His kingdom is that this is a kingdom of the purest love known to man. Greater love hath no man, than He lay down His life for His friends. The glorious gospel message should be taught in all the world for a witness, and this kingdom would become a reality.
Mark 16:15 "And he said unto them, Go ye into all the world, and preach the gospel to every creature."
By the foolishness of preaching, those who believe are saved.
Psalm 145:13 "Thy kingdom [is] an everlasting kingdom, and thy dominion [endureth] throughout all generations."
See notes on (Psalm 10:16; Dan. 4:34). The meaning is, that the reign of God will continue forever and ever. It will never pass away as other dominions do. It will not change as dynasties do among people. It will not be overthrown as they are. Its great principles will stand firm forever and ever (compare notes at Psalm 72:17).
The throne of God is from everlasting to everlasting. God was God of Adam and He is still God of us today. He will always be God. His throne is the same. It is for all generations past and all generations to come. He was God, He is God, and He will be God.
Verses 14-16: The emphasis is on God's common grace to all of humanity (compare Matt. 5:45; Luke 6:35; Acts. 14:17; 17:25).
Psalm 145:14 "The LORD upholdeth all that fall, and raiseth up all [those that be] bowed down."
"The LORD upholdeth" is not only His name but His nature. He supports the godly who fall on life's path. He also "raiseth up" those who are "bowed down". The image is of a reed wilted under the heat of the sun or bent by the blasts of the wind.
Those that be bowed down are the humble. This great God who reigns forever is so concerned about each of us, that He reaches down and saves us one at a time. The only ones He will save are those who know they need a Savior.
Psalm 145:15 "The eyes of all wait upon thee; and thou givest them their meat in due season."
Margin, Look unto thee. All creatures, on the land, in the air and in the waters. All in heaven and all throughout the universe. That is, it is as if all directed their eyes to thee imploringly for the supply of their needs. To no one else can they look for those things which are needful for them. A universe thus looks every day, every hour, every moment, to its God! How sublime the scene!
"And thou givest them their meat in due season" (see notes at Psalm 104:27), where the same words occur.
To look to the world or its people, is a very bad thing to do. They will let you down. The place to look for all things, is to the Lord. Look upward to the Lord of all the universe for all the answers and the blessings of life.
Psalm 145:16 "Thou openest thine hand, and satisfiest the desire of every living thing."
Not of providence, but of grace, in which all things are, and from where they come. And which the Lord opens liberally and bountifully, and gives out all things richly to enjoy. All things pertaining to life and godliness. Grace here, with all the supplies of it, and glory hereafter.
"And satisfiest the desire of every living thing": Not of every savage creature; every lion, bear, wolf, etc., for then there would be no living in some parts of the world. Nor of every carnal, lustful, worldly, and covetous man; who never say they have enough, or are ever satisfied. But of everyone that is made spiritually alive, quickened by the Spirit and grace of God. These desire spiritual things, spiritual food, more grace and more communion with God, and conformity to Christ. And these desires are before the Lord; and sooner or later they are satisfied, they have what they desire. Especially this will be their case, when they awake in the divine likeness. The words may be rendered, "and satisfies every living one with that which is acceptable with favor". With good will and with lovingkindness which is better than life. So Naphtali is said to be "satisfied with favor" (Deut. 33:23); as all living saints are or will be.
Remember I said when you are lifting your hands up to God, hold your palm upward with an open hand. To receive from God the desires of our heart, we must receive them. We cannot earn them; we must receive them. God will give you the desires of your heart. You must be ready to receive them.
Psalm 145:17 "The LORD [is] righteous in all his ways, and holy in all his works."
In his own character; in his laws; in his providential dealings and in his arrangements for the redemption and salvation of man. In his own character, he is what it is desirable that a God should be. In all his laws, he ordains that only which it is desirable should be enacted. In all his dealings with people he does that which it is desirable should be done. He violates no right; he wrongs no one; he demands of no one a service which would be unjust. He makes no arrangements for pardon and salvation which it is not best that should be made. It is much for a man to be able to say in all that occurs to him under the divine administration, "It is right." It is much for a man to have such confidence in God as to be able to feel that all he does in respect to nations is the best thing that could be done (compare notes on Psalms 89:14; 97:2).
And holy in all his works": Margin, merciful, or bountiful. The Hebrew word is merciful. The idea seems to be that righteousness and mercy are equally consulted in his arrangements. That they meet together, and act harmoniously in the divine plans (compare notes at Psalm 85:10).
Righteousness and holiness are two things that most people do not want to talk about. If we are to be like our Savior, then these must be characteristic of us as well. We do not have any righteousness of our own, but we have taken on the robe of righteousness washed in His blood, if we are true Christians. The righteousness and holiness that we have are given to us by the Lord. He is Righteousness. He is Holiness. He said, "Be ye holy for I am holy".
Psalm 145:18 "The LORD [is] nigh unto all them that call upon him, to all that call upon him in truth."
There is a sense in which he is "nigh" to all, for he is everywhere present. But there is a special sense in which he seems to be near to us. In which he manifests himself to us. In which he gives us evidence of his presence. It is in prayer, in praise, in his ordinances, and in his gracious interpositions in our behalf. In the peace and joy which we have in communion with him (compare the notes at Psalm 34:18) "The Lord is nigh unto them that are of a broken heart."
"To all that call upon him in truth": In sincerity; not hypocritically. Worshipping him as the true God, and with a sincere desire to obtain his favor (compare notes at John 4:24). We can have no hope that God will hear us unless we are sincere in our worship. He sees the heart, and he will act toward us as we are, and not as we profess to be.
Notice the addition in the last part of the verse, of "call upon Him in truth". He will not be fooled by a mouth worship. We must worship Him in our heart. We call in truth, when our mouth speaks the words that are in our heart.
Verses 19-20: "Fear" and "love" are the inseparable elements of true religion. Fear preserves love from degenerating into presumptuous familiarity; love prevents fear from becoming a servile dread.
Psalm 145:19 "He will fulfil the desire of them that fear him: he also will hear their cry, and will save them."
Of those who worship him with reverence, those who are his true friends (see notes at Matt. 7:7-8; John 14:13; 1 John 5:14; Psalm 34:15).
"He also will hear their cry, and will save them": He will regard their expressed desire, their earnest prayer.
This fear is like what a son has for a father. This type of fear would cause you to want to do His will. Salvation is available to all. We must repent and cry out to God for salvation, and then He will hear our cry and save us.
Psalm 145:20 "The LORD preserveth all them that love him: but all the wicked will he destroy."
"The wicked ... destroy": The wicked await an eternity of living forever, away from the presence of God in the lake of fire (compare 2 Thess. 1:9; Rev. 20:11-15).
Preserveth means continues to preserve. We have spoken of the great love of God for all of mankind. When we reach out in love to Him, He accepts us and keeps us in that perfect love. The destruction of the wicked speaks of those who have totally refused His love.
Psalm 145:21 "My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever."
Always, at all times, as long as he lived. And particularly when all the Lord's people shall be brought safe to glory, and the wicked destroyed. When, as Kimchi observes, he should live again with the dead that shall be raised.
"And let all flesh bless his holy name for ever and ever": Not every animal, or irrational creature; not carnal men, but spiritual men. Such as are praying ones, that come to a God hearing prayer: these should be praising ones. Such who have hearts of flesh given them, and are sensible of divine favors, as well as of their sinfulness and unworthiness. Jews and Gentiles, all sorts of men called by grace, all flesh on whom the Spirit of God is poured. These are all excited to praise and bless the holy name of the Redeemer, with the words and by the example of the psalmist. And thus the psalm ends as it begun, with praise and blessing.
We said it before, salvation was provided for all flesh. How could we do anything short of praise Him? Let everything that hath breath, praise the Lord. David has determined that as long as there is breath in his body, he will praise the Lord. He also makes one last plea for all others to bless His holy name as well.
The blessedness of trusting God
Psalm 146: The last five psalms stand out quite conspicuously in the Psalter. Each begins and ends with "Praise ye the LORD" (Hebrew Hallelujah), none contains petition or lament, none contains historical allusion to any large extent, and each strikes a distinct note of praise not found in the others. That note (in Psalm 146), is a personal one. It is the only one of the five containing the personal pronoun "I" (verse 2). Thus, the call to praise (verses 1-2), is addressed by the psalmist to himself. Though in the body of the psalm (verses 3-9), he exhorts other pious Israelites to trust in the Lord's providential care. In the conclusion (verse 10), he envisions an even wider audience.
Verses 1-10: From this psalm to the conclusion of the Psalter, each psalm begins and ends with "Praise the LORD!" (Psalms 146-150). Neither the composer nor the occasions are known. Psalm 146 appears similar in content to (Psalms 113, 145).
III. Blessed Hope (146:5-10).
Verses 146:1 - 150:6: All of these Hallelujah psalms are so called because they begin and end with the words "Praise the LORD". Hallelujah is the Hebrew word for "Praise the Lord".
Psalm 146:1 "Praise ye the LORD. Praise the LORD, O my soul."
Or, "hallelujah"; which, in the Greek and Vulgate Latin versions, is the title of the psalm. But is rather the beginning of it; and is an exhortation to men, especially to the saints, to praise the Lord. The Lord Christ, the Lord of the world, who has created it and upholds it. The Lord of lords, David's Lord; and the Lord of all his people, by creation, redemption, and grace. And from whom they receive all blessings and mercies, temporal and spiritual, and are therefore under the highest obligations to praise him.
"Praise the Lord, O my soul": The psalmist does not put onto others that he does not choose to do himself. But, as the sweet psalmist of Israel, and prophet of the church, leads the way and sets an example. And not only strikes his harp and psaltery, and with his tongue, mouth, and lips, shows forth the praise of the Lord. But engages his heart and his soul in this work. Which, as it was capable of it, so most agreeable to the Lord. Who requires the heart in his service, and to be worshipped in spirit and in truth. And this being the better and more noble part of man, making melody in it to the Lord. And engaging all the powers and faculties of it in such an employment, must be acceptable to him. "O my soul" (compare the beginnings and ends of Psalms 103, 104).
We have spoken before about the soul of man being the will of man. God has given us a free will, that we can choose to do good or evil with. David in the verse above, is just stating that he has decided that he will praise the Lord with everything within him, even his soul.
Verses 2-3: Twice in these verses the psalmist says, "I will". Hope in God is a decision. Either Christians continue trusting in their own strength or what others may offer, or they reject a reliance on humans ("trust in princes"), and resolve to hope in God.
Psalm 146:2 "While I live will I praise the LORD: I will sing praises unto my God while I have any being."
As he had good reason to do, since he had his life from him, and was upheld in it by him. Who also favored him with the mercies and comforts of life. And that every day, being renewed to him every morning, and continued all the days of his life. Which determined him throughout the whole of it to praise the Lord. Nay, he had his spiritual life from him, with all the blessings of it; which are lasting. Everlasting ones, and had hope of eternal life with him.
"I will sing praises unto my God while I have any being": Or "while I am". Not only in this world, but in the world to come. For men have a being or existence after death, and the saints have a most comfortable and happy one then. And will be more capable of singing praises to their incarnate God. And which will be their work to all eternity (see Psalm 104:33).
David is speaking of the frailty of the body of man in this. There will be a time when there will be no physical body. He is saying, while I have a mouth to speak with and the breath of life to utter it with, I will praise the Lord. David was a singer. His voice lifted in songs of praise was his ultimate way of praising his Lord.
Verses 3-4: "Put not your trust" This could be:
(1) A general principle;
(2) A reference to the people wanting a human king like the nations (1 Sam. 8:5); or
(3) Judah's later dependence on foreign kings for protection (2 Kings 16:7-9).
Psalm 146:3 "Put not your trust in princes, [nor] in the son of man, in whom [there is] no help."
Not in foreign princes, in alliances and confederacies with them; nor in any at home. David did not desire his people to put their trust in him, nor in his nobles and courtiers; but in the Lord Christ. Who, as he is the object of praise, is also the proper object of trust. Princes, though ever so liberal and bountiful, as their name signifies, and therefore called benefactors (Luke 22:25). Or ever so mighty and powerful, wise and prudent, yet are not to be depended upon. They are changeable, fickle, and inconstant. And oftentimes not faithful to their word, but fallacious and deceitful. "Men of high degree are a lie" (Psalm 62:9). Wherefore it is better to trust in the Lord Jehovah, in whom is everlasting strength. Who gives all things richly to enjoy; who is unchangeable, and ever abides faithful (see Psalm 118:8).
"Nor in the son of man": Any son of man; any human being, no matter what his rank or power. The phrase is often used to denote man (see notes at Psalm 8:4). The appellation "Son of man" was often applied by the Savior to himself to express emphatically the idea that he was a man, that he had a human nature. That he was identified with the race; that he was a brother, a fellow-sufferer, a friend of man. That he was not a cold and abstract being so exalted that he could not feel or weep over the sins and woes of a fallen and suffering world. The language here, however, it is scarcely necessary to say, does not refer to him. It is right to put our trust in him; we have no other trust.
"In whom there is no help": Margin, salvation. So the Hebrew. The idea is, that man cannot save us. He cannot save himself; he cannot save others.
It really does not make any difference how important a title they have on this earth, people cannot and will not help you. They will ultimately let you down. Your trust should be in God, who will never let you down. All people on this earth are sons of man, until they receive Jesus as their Savior and become sons of God.
Psalm 146:4 "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish."
That is, the breath of a son of man, of any and every one of the princes. It goes forth continually, and is drawn in again as long as a man lives. But at death it goes forth, and returns no more till the resurrection. The breath which the Lord breathed into man, and which is in his nostrils while he lives, and is very precarious. And when it is taken away, he dies, and;
"He returneth to his earth": From whence he was taken, and of which he was made. Upon which he lived, where he dwelt, and in which he took delight and pleasure. Minding earth and earthly things, and which is now all he has. Who, though he may have had many large estates and possessions. Nay, have ruled over many kingdoms and countries, yet his property of earth is now no more than the length and breadth of a grave. He returns to earth as soon as he dies, becoming a lump of clay. And particularly when he is interred in it. And when by corruption and worms he is turned into it.
"In that very day his thoughts perish": In the day, hour, and moment he dies. Not that the soul ceases, or ceases to think at death; it is immortal, and dies not. And, as it exists in a separate state after death, it retains all its powers and faculties, and, among the rest, its power of thinking. Which it is capable of exercising, and does, as appears from the case of the souls under the altar (Rev. 6:9). But the meaning is, that at death all the purposes and designs of men are at an end. All their projects and schemes, which they had formed, and were pursuing, now come to nothing. Whether to do good to others, or to aggrandize themselves and families. And therefore such mortal creatures are not to be depended upon, since all their promises may fail. Nay, even their good designs may be frustrated (see Job 17:12).
The breath of man is the life that God placed in each of us when He breathed the breath of life in us. When the breath of life (spirit), leaves the body, the body is just a clay doll. That clay doll will return to the dust from whence it came. Whatever had been the plans of this clay man, they all go up as a puff of smoke when his spirit leaves his body.
Psalm 146:5 "Happy [is he] that [hath] the God of Jacob for his help, whose hope [is] in the LORD his God:"
"The God of Jacob": Also the God of Abraham and Isaac, thus the recipients of God's blessing through the Abrahamic Covenant (compare Gen. 12:1-3; Psalm 144:15).
The spirit of man is not going to die. The decision about where this spirit body will live all of eternity, is entirely up to the individual. Those who have placed their faith in God (the God of Jacob), will be happy indeed for their eternal life will be spent in heaven with Him. The hope spoken of here, is the hope of the resurrection. He is our Resurrection and our Life. He is our God. Because He arose, we shall rise. Heaven to me, will be in the Presence of the Lord Jesus Christ.
Psalm 146:6 "Which made heaven, and earth, the sea, and all that therein [is]: which keepeth truth for ever:"
Man's trust is best placed in the Creator of heaven and earth and the Revealer of all truth.
John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God." "All things were made by him; and without him was not any thing made that was made."
The Word of God is Truth. The Word of God is Jesus Christ. I will put my hope in Him.
Verses 7-9b: God righteously and mercifully reaches out to those in need.
Psalm 146:7 "Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:"
This is the third reason why the lot of those is a happy one who trust in God. It is because he has power to pronounce and execute a right judgment or sentence in regard to the oppressed and the wronged. And because it is characteristic of his nature that he does thus execute judgment (see notes at Psalm 103:6). "The Lord executeth righteousness and judgment for all that are oppressed."
"Which giveth food to the hungry" (see notes at Psalm 107:9). "For he satisfieth the longing soul, and filleth the hungry soul with goodness." This is the fourth reason why they who confide in God are happy (compare Luke 1:53). "He hath filled the hungry with good things."
"The Lord looseth the prisoners": This is the fifth reason why they who trust in the Lord are "happy" (compare notes at Psalm 68:6). "He bringeth out those which are bound with chains"(see Psalm 107:10). "Being bound in affliction and iron" (compare Job 36:8-9).
Jesus Christ is the Judge of all the earth. He will separate all people into two categories. His sheep will be on His right hand and will inherit eternal life in heaven with Him. The goats will be on His left. They will inherit eternal damnation. This is the same Jesus that fed the hungry, and set the captives free.
Psalm 146:8 "The LORD openeth [the eyes of] the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:"
"The LORD raiseth them that are bowed down" is a classic expression of depression. This pictures someone so burdened by a load of care that he or she cannot even straighten up. The God of hope comes along and lifts up, renews hope, invigorates.
LORD in the verse above, is Jehovah. Jesus proved by the many miracles that He did, that He was God. Whether the bowed down in the verse above, means in death or not, He certainly did raise the dead. Not only did He raise the dead that we read about, but He raised all of us who were bowed down in the death that sin brings. The righteous are those who have received Jesus as their Savior and Lord. They are righteous, because they have been clothed in His righteousness.
Psalm 146:9 "The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down."
The life of them, as he did the daughter of the Greek, a Syrophenician woman, and a Samaritan, by healing them of their diseases (Mark 7:26). And in a spiritual sense he preserves the lives and saves the souls of his people among the Gentiles, who are aliens from the commonwealth of Israel, and strangers to the covenant of promise. For these he laid down his life a ransom, and became the propitiation for their sins. To these he sends his Gospel, which is the power of God to salvation unto them.
"He relieveth the fatherless and widow": In their distresses and troubles, who have no helper. A wonderful instance of his relieving a widow, in the most disconsolate circumstances, we have in raising the widow of Nain's son to life. And restoring him to his mother (Luke 7:12). In him "the fatherless", and all that in a spiritual sense are destitute of help in the creatures, and see they are so, "find mercy". Nor will he leave his people comfortless, or as orphans and fatherless ones, but will and does come and visit them. Relieve and supply them with everything convenient for them. Though his church here on earth may seem to be as a widow, he being in heaven at the right hand of God. Yet he cares for her in the wilderness, and provides for her support, where she is nourished with the word and ordinances. And will be until he comes again (see Hosea 14:3).
"But the way of the wicked he turneth upside down": So that they cannot find it. Nor their hands perform their enterprise. Their schemes and counsels are all confounded and blasted by him, and all their policy and power are not able to prevail against his church and people (see Psalm 1:6).
I was a stranger, and ye took me in. The LORD had a real compassion for the stranger, and even promised to bless us if we would take the stranger in. The story of the good Samaritan is a story of someone helping a total stranger. The Mosaic law made provision for the fatherless and the widows. We are cautioned to take care of the fatherless and widows. The wicked are those who will not help those less fortunate than themselves. God has no tolerance at all for this type of person.
Psalm 146:10 "The LORD shall reign for ever, [even] thy God, O Zion, unto all generations. Praise ye the LORD."
"Shall reign for ever": In contrast to man who perishes (compare verse 4), the truths (of verses 5-9), are not faddish or temporal but rather eternal (compare Rev. 22:5).
Zion is symbolic of the church. We are the church who are believers in the Lord Jesus Christ. Look, with me, at heaven and the eternal reign of our Lord there.
Revelation 22:3-5 "And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:" "And they shall see his face; and his name [shall be] in their foreheads." "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever."
PRAISE YE THE LORD.
Psalm 146 Questions
"Great is our God and of great power"
Psalm 147: If the previous psalm is individualistic, this psalm forms an appropriate contrast with its emphasis on communal praise. The three sections of the psalm are clearly discernible since each is initiated with a call to praise (verses 1, 7, 12), and then followed by a cause for praise;
(1) Because the Lord delivers the oppressed (verses 2-6);
(2) Because the Lord provides for the faithful (verses 8-11); and
(3) Because the Lord especially protects Israel (verses 13-20).
Verses 1-20 (see note on Psalm 146:1-10). This seems to be a post-Exilic psalm (compare verses 2-3), which might have been used to celebrate the rebuilt walls of Jerusalem (compare verses 2, 13; Neh. 12:27, 43). The hard questions that God posed to Job (Job chapters 38 to 41), and Israel (Isa. Chapter 40), the psalmist here turns into declarations worthy of praise. (Verses 1, 7, 12), each introduce a stanza of praise in this 3-part hymn. (Verses 2, 3, 19, 20), specifically spake of God's involvement with Israel.
III. Praise the Lord - Part 3 (147:12-20).
Psalm 147:1 "Praise ye the LORD: for [it is] good to sing praises unto our God; for [it is] pleasant; [and] praise is comely."
When he shall reign, as Kimchi connects this psalm with the preceding. The arguments used to engage men to this work are taken partly from the nature of it, as in the next clauses. And partly from what the Lord is and does, as in the following verses.
"For it is good to sing praises unto our God": It being agreeably to his revealed will, what he enjoins, approves of, and accepts. And is profitable to his people, as well as makes his glory (see Psalm 92:1). Some render it, "because he is good" (as in Psalm 106:1); but the accents, and what follows, will not admit of this sense.
"For it is pleasant": To our God; with which the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, join this clause. The sacrifice of praise is more pleasing to the Lord than any ceremonial sacrifice. Especially when offered from a grateful heart in the name of Christ, and with a view to his glory. And it is pleasant to saints themselves, when grace is in exercise, and they make melody in their hearts to the Lord.
"And praise is comely": Is due to the Lord, and becomes his people to give it to him. It is but their reasonable service. And a beautiful and lovely sight it is to see the chosen, redeemed, and called of the Lamb, harping with their harps, and singing the song of redeeming love.
Comely in the verse above, means suitable. Praise ye the LORD could be said in one word, "Hallelujah". This word is universal. It has the same meaning in all languages. There is nothing more beautiful than a praise service unto the Lord. There is such a beautiful spirit that sweeps over the church and the people. It is as if you could reach out and touch God with your hand. God inhabits the praises of His people. This is a quick way to experience His presence.
Psalm 147:2 "The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel."
He builds up the walls; he restores the city. He has caused the temple to be reconstructed. This language would be applicable to a return from the captivity. There may be an allusion here to the language in (Psalm 102:16), "When the Lord shall build up Zion, he shall appear in his glory" (see notes at that passage). What is there spoken of as what would be in the future is here spoken of as accomplished, and as a ground of praise. "Build up Jerusalem": Ezra and Nehemiah chronicle this portion of Israel's history.
"He gathereth together the outcasts of Israel": Those who have been exiled from their native land, and who have been scattered as outcasts in a foreign country. This is appropriate language to use on the supposition that the psalm was composed after the return from the exile, for it is in such language that the return was predicted by the prophets. "And he shall assemble the outcasts of Israel, and gather together the dispersed of Judah" (Isa. 11:12). "The Lord God which gathereth the outcasts of Israel" (Isa. 56:8).
This could be a prophetic pronouncement by David of the return of the Israelites to their homeland. Jerusalem has always been thought of as their holy city. They feel as if they are not home, until they can worship in Jerusalem.
Psalm 147:3 "He healeth the broken in heart, and bindeth up their wounds."
"Healeth the broken in heart" (compare Psalm 137; brokenhearted), with Psalm 126 (healed).
The healing of the "broken in heart" in the broadest sense includes those who grieve over their sins as well as those who are afflicted by life's adversities. The binding of wounds presents a similar picture. In either case, the gentle pity of the Lord is beautifully depicted as He tends to the hurting as a kindly physician (Luke 4:18; 5:31-32).
God is not going to discard the people of earth and start all over with a new group. He is going to change the group he already has and make them new.
Revelation 21:5 "And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful."
God will mend the broken hearted and heal their spirits, as well as their bodies.
Psalm 147:4 "He telleth the number of the stars; he calleth them all by [their] names."
He counts them all. God only can do this. The stars are so numerous that no astronomer can count them. They lie so far in the depths of space, and are so remote from each other, that no man can be so presumptuous as to suppose that he has even seen any considerable part of them. Even by the aid of the most powerful telescopes.
"He calleth them all by their names": As if each one had a name, and God could call them forth one by one by their names, like the muster-roll of an army. This language seems to be taken from (Isa. 40:26). "Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number; he calleth them all by names, by the greatness of his might, for that he is strong in power; not one faileth" (see notes at that passage).
With man it would be impossible to count the stars, for they are as numerous as the sand of the sea. Notice, that He calls them each by name. We are not a number with God. He has a special name for each of us, that only God and we know. This name reveals our true character. Whether the stars here or people are physical stars does not matter.
Psalm 147:5 "Great [is] our Lord, and of great power: his understanding [is] infinite."
(See the notes at Psalm 48:1).
"And of great power": This seems to be added, as in (Isa. 40:28). In view of the power required in making the heavens, and in guiding and numbering the stars. "Hast thou not known? Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary?"
"His understanding is infinite": Margin, of his understanding there is no number. That is, this corresponds with his power to number the stars. There is no limit to it. It is not bounded. There is no point reached where it can be said that there is no more; that it is exhausted. "There is no searching of his understanding" (see notes at Isa. 40:28).
Infinite in the verse above means impossible to number. There is no way to measure His greatness. There is nothing so great that you could compare it to. Great in this instance, just does not seem to be descriptive enough of Him. All things are possible to Him. Have you ever noticed that a miracle comes from Him, when it is impossible to man? Our intelligence is not great enough to even describe the greatness of the Lord. Lord is Adonai in this particular instance.
Psalm 147:6 "The LORD lifteth up the meek: he casteth the wicked down to the ground."
Each part of the psalm ends with a contrast, here the meek and the wicked (compare verses 10, 11, 19, 20).
Matthew 5:5 "Blessed [are] the meek: for they shall inherit the earth."
The meek may seem to be down trodden now, but God has plans for them to inherit the earth. Those who seem to be in control now, will be cast down and ruled over by the meek.
Psalm 147:7 "Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God:"
Accompany the praise of God, the expression of worship, with a grateful remembrance of the past. The one will aid the other, and the two will constitute acceptable and proper worship. The first word here means properly to answer, or respond. And the idea would seem to be, that we are to make a suitable response or answer to the manifold layouts which we have received at the hand of God.
"Sing praise upon the harp unto our God": An instrument of music used in the times of the Old Testament. An emblem of the heart, and of making melody in it to the Lord. The hearts of believers are the harps of God, on and with which they sing unto him. When they sing aright, and these are in proper tune.
In the last few verses, we have been seeing the greatness of God and what He does for His own. Now, we see what our response to all of His goodness should be. We have said before in these lessons, that praising Him in prayer is not always enough to do. Our heart is so full of praise at times that it burst forth in singing. David is saying in this verse, to not only sing, but play the harp as well. This is the highest form of praise and thanksgiving. We must show our thanks to God who has done all of this for us.
Psalm 147:8 "Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains."
God sends "rain" as part of His blessing on all people so crops can grow (Lev. 26:1-13; Job 38:41; Matt. 5:45). Theologians call this "common grace", God's goodness to all people, both the saved and the unsaved.
There are some modern ministers who would have you believe that the devil is in control of the elements of this earth. Over and over in these studies, we have seen that it is God who causes it to rain or not to rain. It is God who set the heavens in place, it is God who causes the mountain to grow grass. God is in control of everything.
Psalm 147:9 "He giveth to the beast his food, [and] to the young ravens which cry."
Through the plenty of grass growing upon the mountains. By the rain falling from the clouds of heaven upon them. These cannot provide for themselves, but the Lord feeds them. And they wait upon him for their food, and receive it of him (Psalm 104:27). How much more will he feed his own people, both with temporal and spiritual food. Though in their fallen state they are become like the beasts, of which they are sensible when called by grace, and own and acknowledge it (Psalm 49:12).
"And to the young ravens which cry": Which are particularly mentioned, because contemptible creatures, and of no use and service to men, and by the ceremonial law were impure to the Jews. And the rather, because, as naturalists observe, they are very early turned out of their nests, or forsaken by their dams. And this particular instance of the care of Providence is elsewhere observed (Job 38:41). Arama takes notice of the preservation of this creature in the ark, and the use of it to Elijah. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "that call upon him"; that is, upon God and to him. They are expressly said to cry (Job 38:41). The ancient fathers interpret this figuratively. And by the "ravens" understand the Gentiles; and by their "young ones" Christians that spring from them, who call upon the true God.
God built this earth and the heavens, and the animals, and the grass to furnish the needs of the animals, who in turn take care of the needs of man. Everything was made for the habitation of man upon this earth. God is concerned about all the animals and birds and fish. He even told Noah to take the animals and birds on the ark with him to preserve them.
Psalm 147:10 "He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man."
The horse is among the noblest works of God, perhaps the noblest of all the animals that he has made (see notes at Job 39:19-25). Yet God regards with more interest and pleasure humble piety than he does any mere power. However great and wonderful it may be.
"He taketh not pleasure in the legs of a man": Not the same pleasure as in piety. He prefers the humble heart to this. The reference is to man as capable of rapid marches, of quick movements in assaulting an enemy. The allusion being, perhaps, to an army prepared for war, cavalry and infantry. The horse moving on with resistless force, the foot-soldiers with rapid motion.
A horse to God, was a work animal. His strength was for the purpose of helping man. God is not interested in how far the horse can run, neither is He interested in the athletic ability of the man. God is interested in man's soul, not his body.
Psalm 147:11 "The LORD taketh pleasure in them that fear him, in those that hope in his mercy."
In those who truly worship him, however humble, poor, and unknown to people they may be. However unostentatious, retired, unnoticed may be their worship. Not in the "pride, pomp, and circumstance of war" is his pleasure. Not in the march of armies; not in the valor of the battlefield. Not in scenes where "the garments of the warrior are rolled in blood." But in the closet, when the devout child of God prays. In the family, when the group bend before Him in solemn devotion. In the assembly, quiet, serious, calm, when his friends are gathered together for prayer and praise. In the heart that truly loves, reverences, adores Him.
"In those that hope in his mercy": It is a pleasure to him to have the guilty, the feeble, the undeserving hope in Him, trust in Him, seek Him.
As we said in the verse above, God is interested in our spirit and soul. This is speaking of those who have put their faith and hope in the mercies of God. The wise hearted who fear Him are the Christians.
Psalm 147:12 "Praise the LORD, O Jerusalem; praise thy God, O Zion."
In addition to this general praise in which all may unite, there are special reasons why Jerusalem and its inhabitants should praise God. Just as now, in addition to the general reasons pertaining to all people why they should praise God. There are special reasons why Christians, why his redeemed people, should do it. What those reasons, as pertaining to the inhabitants of Jerusalem were, is specified in the following verses.
Jerusalem is the city of our Great God. Zion is speaking of the church. This is really speaking of physical and spiritual Israel. The church of believers should be praising God continually.
Psalm 147:13 "For he hath strengthened the bars of thy gates; he hath blessed thy children within thee."
"He hath strengthened": Refers to a means of defense, most likely in reference to the rebuilding of Jerusalem's walls in Nehemiah's time.
There is a wall that surrounds the physical Jerusalem. He has built a hedge around those spoken of in the verse above. He is the fortress for the Christians. His blood covers us, and surrounds us and keeps us safe. The children within are the children of God. We are the ones who have been transformed from sons of men into sons of God.
Romans 8:15 "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."
Psalm 147:14 "He maketh peace [in] thy borders, [and] filleth thee with the finest of the wheat."
Margin, he maketh thy border peace. The word border here refers to a boundary, and stands for all the domain or territory included within the boundaries of a country. The idea is that peace prevailed throughout the land.
"And filleth thee with the finest of the wheat": Margin, as in Hebrew, fat of wheat. Literally, "He satisfies thee with the fat of wheat." There is no want of wheat, and that of the best kind. "I will satisfy her poor with bread" (compare notes at Psalm 132:15).
The only real peace is the peace that the Lord Jesus Christ brings, for He is the King of peace. The choice wheat is speaking of the believers in Christ.
Matthew 13:30 "Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."
Verses 15-18: Describes the cold weather that Jerusalem can experience. God sovereignly oversees the normal and the extraordinary.
Psalm 147:15 "He sendeth forth his commandment [upon] earth: his word runneth very swiftly."
That is, with reference to the productions of the earth. To the changes which occur. To the seasons. To snow, frost, ice, cold, heat, wind; and he is universally and immediately obeyed. Nature everywhere yields a ready acquiescence to his will.
"His word runneth very swiftly": So the Gospel did in the first times of it. Like lightning, from one end of the heaven to the other. The words of it went into all the world, and the sound of it unto the ends of the earth. It had a free course, and was glorified. And so it will in the latter day, when many shall run to and fro, and knowledge shall be increased (see Rom. 10:18).
It was by the Word of God that the world, and in fact, the universe was created. The Word of God is the great power in the earth. The spoken and the written Word are the two greatest powers, and they are one. His Word is law. His Word will make a quick work of this earth.
Psalm 147:16 "He giveth snow like wool: he scattereth the hoarfrost like ashes."
He covers the earth with snow, so that it seems to have a clothing of wool. "For he saith to the snow, be thou on the earth" (compare notes at Job 37:6).
"He scattereth the hoarfrost like ashes": As if ashes were strewed over the earth. Or, as easily as one strews ashes.
This is just saying that it snows at His command. The snow is white and fluffy like wool. One very amazing thing to me is that no two snowflakes are alike. You wake up in the morning and frost is everywhere. Just as soon as the sun arises, it is gone.
Psalm 147:17 "He casteth forth his ice like morsels: who can stand before his cold?"
The word rendered morsels means properly a bit, a crumb, as of bread (Gen. 18:5; Judges 19:5). The allusion here would seem to be to hail, which God sends upon the earth as easily as one scatters crumbs of bread from the hand.
"Who can stand before his cold"? Or, hail. The word is the same, except in pointing, as the preceding word rendered ice. The idea is that no one can stand before the pelting of the hail, when God sends it forth, or scatters it upon the earth.
The answer is no one. The body cannot live, if the temperature of the blood changes more than ten degrees. Notice, in all of this, God's control over nature.
Psalm 147:18 "He sendeth out his word, and melteth them: he causeth his wind to blow, [and] the waters flow."
He commands: or, he speaks.
"And melteth them": Melts the snow and the ice. "By the breath of God frost is given" (compare notes at Job 37:10-12). The idea is, that they are entirely under his control. They obey him when he speaks.
"He causeth his wind to blow": The warm south wind: "his" wind, because he directs it, and causes it to perform his will.
"And the waters flow": The snow and the ice melt.
We know that this is true because of the overwhelming rain that came in Noah's day. Not only did it rain on His command, but the water came up from the deep as well. It had never rained on the earth, until God commanded it to rain then. All of nature is subject to the commands of God.
Verses 19-20: The psalmist acknowledges God's unique election of Israel from among all the nations (compare Gen. 12:1-3; Exodus 19:5-6; Deut. 7:6-8; 14:2; 26:18-19; 2 Sam. 7:23-24; Ezek. 16:1-7).
Psalm 147:19 "He showeth his word unto Jacob, his statutes and his judgments unto Israel."
Margin, words. His commands; his promises; his laws. The things which were before adverted to, pertain to the world in general. All people see his works; all enjoy the benefits of his arrangements in the seasons, in the changes which occur upon the earth. But he has especially favored his own people by giving them his laws, his revealed will. This distinguishes them above all other nations of the earth, and gives them special occasion for gratitude.
"His statutes and his judgments unto Israel": His laws; his written word. The word judgments here refer to the law of God as being that which he judges or determines to be right.
The family of Jacob, who became the nation of Israel, were blessed to have God judgements spoken to them from the mountain and carved into stone by the finger of God for them. All of the rest of the world looked on with awe.
Psalm 147:20 "He hath not dealt so with any nation: and [as for his] judgments, they have not known them. Praise ye the LORD."
Or "every nation"; or all the nations under the heavens. Only with the Jewish nation: these only for many hundreds of years were favored with the divine revelation. With the word and ordinances of God; with the law, and with the Gospel. And with the service and worship of God; as well as with promises and prophecies of Christ, and good things to come by him. These were not communicated to any one nation or body of people besides them. Only now and then, to one here and there among the Gentiles. The Gospel was first preached to them at the coming of Christ, and after them to the Gentiles, when rejected by the Jews.
"And as for his judgments, they have not known them": By which are meant, not the providential dispensations of God, which are unsearchable, and past finding out, till made known. Nor punishments inflicted on wicked men, unobserved by them. But the word of God, and the ordinances of it, which the Gentile world for many ages were unacquainted with (see Psalm 19:9).
"Praise ye the Lord": As literal Israel had reason to do, for those distinguishing instances of his favor and goodness. And as the spiritual Israel of God everywhere have. And his ordinances truly and duly administered; at least in some parts of it. And that more than in any other nation under the heavens.
Why He chose this little nation of Israel, no one except God knows. The knowledge of God was given to them in written word. They had the writings of Moses. God set up His tabernacle with them and guided them with His presence for 40 years across the wilderness. He spoke the Word to Moses, and Moses in turn spoke to them the way of God. The spiritual house of Israel is even more blessed. The Word of God took on the form of flesh, and walked upon the earth, and taught all who would listen. This very Word of God gave His body on the cross, so that all who would believe might be saved. Jesus is the spoken Word and He is the written Word. The Bible is the Word of God in written form. Let it speak to you today. This lesson has been about praise of God, who is so far above human understanding that this is our only way to show Him our love for Him. Do not neglect to praise Him.
Psalm 147 Questions
All creation to praise the Lord
Psalm 148: Since nothing in heaven above or on earth below is left out in this praise psalm, it may appropriately be designated as the psalm of universal praise. Its structure is quite distinct: there are two calls to praise, each ending with a cause for praise. The psalmist first calls on the heavenly beings and the heavenly bodies to praise the Lord (verses 1-4), because of His creative power (verses 5-6). Then the psalmist issues a second call to praise addressed to the earthly beings and earthly substances (verses 7-12), because of the glory of the Lord and of His people (verses 13-14).
Verses 1-14 (see note on Psalm 146-1-10). There is a connection between the creation praising God and His involvement with Israel.
Verses 1-14: A representative sample of God's creation in the skies and heavens.
The universe praises God because God spoke it into being (148:5). God did not need an evolving series of events or cosmic explosions to create the "heavens" and "earth" and all their inhabitants. God spoke- and they were. In return, they praise Him.
Psalm 148:1 "Praise ye the LORD. Praise ye the LORD from the heavens: praise him in the heights."
Or, hallelujah: Which, in some versions, and with some interpreters, is the title of the psalm. Expressive of the subject matter of it, the praise of the Lord. And is an exhortation of all creatures to it.
"Praise ye the Lord from the heavens": On the part of the heavens. Let those who dwell in heaven begin the song.
"Praise him in the heights": All that are in the heights. Meaning, in the highest parts of the universe, or the heavens.
There is nothing so high above that it should not praise the Lord. He is the Creator of even the heavens and all they contain, as well as the earth and all it contains. This praise is not just to be limited to the heavens but also should extend to the angels, and the cherubim, and seraphim. The archangels, as well, should praise Him. We know that one of the things that the angels do always in heaven, is cry Holy, Holy, Holy.
Psalm 148:2 "Praise ye him, all his angels: praise ye him, all his hosts."
The Targum adds, who minister before him. The ministering spirits, the angels of Jehovah, even of Christ, who are his creatures, and at his command. And whom he sends forth to minister to others (Heb. 1:7). And great numbers there are of them, thousands and tens of thousands. Yea, an innumerable company; and all of them are under obligation to praise the Lord for their creation. For invisible spirits, as well as visible bodies. Even the celestial thrones, dominions, principalities, and powers, were created by Christ (Col. 1:16). And for their preservation in their beings, and confirmation in that happy estate in which they were created. Being chosen and secured in Christ, the head of all principality and power, and so stood while others fell. And also for the various excellent powers, and faculties and properties, they are endowed with. They excel in strength, are possessed of great agility and swiftness and have a large share of knowledge, of things natural, civil, moral, spiritual, and evangelical. They are perfectly holy, and without sin; and happy in the enjoyment of God, in whose presence they always are, and whose face they continually behold. And will ever remain in this state, being immaterial and immortal beings. And as praise is their duty, it is their work. In this they were employed at the creation of all things, then these sons of God and morning stars sang and shouted for joy. And at the incarnation of Christ, when they worshipped him; at the conversion of every sinner. And frequently join the church in this service, and will be concerned in it to all eternity. And when the psalmist calls upon them to engage in it, it does not suppose that they were deficient in it, or backward to it. Or that he had any authority over them to require it of them. But it shows his great desire that the Lord might be praised by the noblest creatures, and in the best manner that could be. And how much his heart was in this work. And he does it to stir up himself and others the more unto it, from this consideration. That if those heavenly creatures should praise the Lord, then much more such as he and others, who were so very unworthy of the divine favors, and so much beholden to the Lord for them.
"Praise ye him, all his hosts": Meaning either the angels as before, sometimes called the hosts of heaven, and the heavenly host. There being armies and legions of them, and these encamping about the saints in a military way (see 2 Kings 19:35). Or else the celestial bodies, the sun, moon, and stars, as follow, sometimes called the host of heaven; and who are represented as militant (Gen. 2:1; 2 Kings 21:3).
The few glimpses that we have had into heaven, has also told of the praise and worship that goes on continually. Even the 24 elders bow down before Him and cry out in praise.
Revelation 19:4 "And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia."
Psalm 148:3 "Praise ye him, sun and moon: praise him, all ye stars of light."
The "sun" praises God in its brilliance all day long. And when the sun goes down, the "moon" rises and continues praising God all through the night. The light of His praise never goes out.
The sun and moon have been the object of pagan worship. They should not be worshipped, because they are God's creation. We spoke of the fact that they are fixtures that we see the Light in. They are not the source of Light. Jesus is the source of Light. He is the Light.
Psalm 148:4 "Praise him, ye heavens of heavens, and ye waters that [be] above the heavens."
"Waters ... above the heavens" (compare Gen. 1:7).
This is speaking of the vastness above the heavens. Even this vastness is in God's control. We know that there are at least three heavens, because Paul was carried to the third heaven.
Verses 5-6: He emphatically ascribes creation to God alone.
Psalm 148:5 "Let them praise the name of the LORD: for he commanded, and they were created."
Set forth the glory of the nature and perfections of God, and celebrate the praise of them. Even all celestial creatures, the angels, the hosts of heaven, the sun, moon, and stars; the heavens, and the heaven of heavens. And the waters above them; and that for the following reasons.
"For he commanded, and they were created": They are all his creatures, and therefore should praise him. He is the "Father of spirits", of angelic spirits, as well as the spirits of men. And the "Father of lights", of all the luminaries of the heavens. And he has made the heavens themselves, and all their hosts, and the firmament dividing the waters above and below. And all this by an almighty "fiat", at a word of command. He spoke, and they came into being at once (Heb. 12:9; James 1:17).
This is reason enough for all of these things to praise God, He is Creator. They owe their existence to their Creator.
Psalm 148:6 "He hath also stablished them for ever and ever: he hath made a decree which shall not pass."
Jeremiah 31:35-37; 33:20-22 might be in mind in the sense that the certain, fixed order of creation was a witness to God's unbreakable covenants with Abraham and David.
Not only did God create all of the heavenly things, but he established an order where they would stay in orbit and not fly off into space and burn up. They are like people here on the earth in that the life of the sun, moon, or stars is determined by the usefulness it has to God. When He tells the sun to stop shining, it will.
Psalm 148:7 "Praise the LORD from the earth, ye dragons, and all deeps:"
Let his praise resound from all creatures on earth, and reach him in the highest heavens. This phrase comprehends all terrestrial beings afterwards particularly mentioned. All in the globe, consisting of land and water, all that arise from it, are upon it, or within it.
"Ye dragons, and all deeps": Either land dragons, or rather sea dragons. The water or sea being the proper place of them (Psalm 44:19). These, as cruel, as poisonous, and pernicious as they are, are made to honor and praise the Lord (Isa. 43:20). And such as are mystically signified by them, as Satan. Tyrannical and persecuting princes, and antichristian ones, as Pharaoh king of Egypt. Rome, Pagan and Papal; out of whom the Lord has or will get himself praise in the deliverance of his people from them, and in the destruction of them. And in the confessions they have been obliged to make of him (Rev. 12:3). These seem to be set in contrast with the angels. The word is used for the great whales the Lord made, which are thought to be the same with the "leviathan" of Job. Of whom so many things are said, which declare the power and wisdom of God in the formation of it (Gen 1:21). And these may be put for the innumerable creatures in the sea, which in their way show forth the praise and glory of God (Psalm 102:24). As "all deeps" do. Deep waters, especially the depths of the sea, and the inhabitants of them. Where the wonders of God are to be seen, and give occasion to those that go down to the sea in ships to praise his name (Psalm 107:23).
Even the devil himself, is a creation of God. When the praise is commanded to go forth, it does not even exclude the evil things of the earth. The devil will operate his little lying, cheating, deceiving ministry here on the earth, until the Lord says it is enough. We read that Satan will be locked up in chains for one thousand years and will not be able to deceive during that time. The praises from up in the heaven can join with the praises floating up from the earth. This just means that all of God's creation will praise Him.
Psalm 148:8 "Fire, and hail; snow, and vapors; stormy wind fulfilling his word:"
The "wind" and the "Word" praise God. The word wind in the Old Testament Scriptures is the same word translated "Spirit". There are two things which without, none can ever come to know Jesus Christ: The Holy Spirit and the Word of God.
"Fulfilling His word": Another way of saying that God sovereignly oversees weather.
A strange phenomenon happened in the days of Pharaoh, because God commanded it to. Fire mixed with hail fell on the Egyptians. These two elements generally are not together. This just shows more clearly that all elements must obey God. In the snow and vapors, we see opposite elements cooperating again. Vapor comes from heat and snow from cold. The winds must obey His voice, as well. They blow, when He gives them permission to blow.
Psalm 148:9 "Mountains, and all hills; fruitful trees, and all cedars:"
Which are originally formed by the Lord, and set fast by his power and strength. These are the highest parts of the earth, and are very ornamental and useful. They include all in them and upon them. The trees and herbage that grow upon them, gold, silver, brass, and iron in them. All very beneficial to mankind, and afford matter of praise to God for them (see Isa. 55:12).
"Fruitful trees, and all cedars": Trees bearing fruit are the fig trees, pomegranates, vines, and olives, with which the land of Canaan abounded. And such as bear lemons, oranges, plums, pears, apples, cherries, etc. Which produce fruit for the use, pleasure, and delight of man, and so a means of praising God. And "cedars", the trees of the Lord which he hath planted. Though they bear no fruit, yet very useful in building, and were of great service in the temple at Jerusalem. And which are put for all others of like usefulness, and minister just occasion of praise (see Psalm 96:12).
We seldom think of something as big as a mountain stopping to praise God. We do know, that when the presence of God was on the mountain the mountain quaked. Fruit trees bear fruit, because they are commanded of God to do so. Even the cedar, which is thought to be the strongest tree in the forest, must praise its Creator.
Psalm 148:10 "Beasts, and all cattle; creeping things, and flying fowl:"
Wild and tame. The beasts of the field, and the cattle on a thousand hills, which are all the Lord's. Made, supported, and supplied by him. He gives them their food and drink, which they wait for and receive from him. And in their manner, praise him for the same. And these are useful to men for labor or for food. And therefore, should praise the Lord for them (see Isa. 43:20).
"Creeping things, and flying fowl": Of "creeping things" some belong to the sea and others to the land (see Psalm 104:25). And there is not the least creature on the sea or land, the meanest reptile or worthless worm, but is of such exquisite workmanship as gives praise and glory to the Creator. And so does every fly and every insect, as well as "flying fowl" of the greatest size. As the eagle, vulture, etc. These, though they fly in the air, had their original from the waters (Gen. 1:20).
This is just saying that even the animals that were thought to be ferocious on the earth, are part of God's creation and must praise Him, as well. It may soar above the earth like a bird, but it cannot soar above God.
Psalm 148:11 Kings of the earth, and all people; princes, and all judges of the earth:"
This would embrace all, as all are included in the idea of the rulers and the ruled.
"Princes, and all judges of the earth": Those of exalted rank and those high in authority. This is proper in itself considered, as they are people like other people. And proper as an example to the rest. None of any rank are exempt from the obligation to praise God; none are cut off from the privilege.
The kings and judges of this earth who have much authority, will someday stand before the Judge of all the earth and be judged themselves. They too, are part of God's creation and must praise Him. They have been placed in a place of authority on the earth, because God ordained it. They will be dealt with the same as the rest of God's creation.
Psalm 148:12 "Both young men, and maidens; old men, and children:"
Those in the morning of life, just entering on their career or just forming their character. With ardor, elasticity, cheerfulness and hope; let them consecrate all this to God. Let all that there is in the buoyancy of their feelings, in the melody of their voices, and in their ardor and vigor, be employed in the praise and the service of God.
"Old men, and children": Old men, with what remains of life. And children, with all that there is of joyousness. Let all unite in praising God. Life, as it closes, life, as it begins, let it all be devoted to God.
There is no male or female with God, because He deals in the spirit and not in the flesh. It is only in the flesh that we are male and female. There is neither young or old with God either. The time element in heaven is just one eternal day. All of God's creation must praise Him. Mankind who is made in God's image, should be even more apt to praise Him. Christians even more than sons of men, should praise Him. He is our Father, and we have been adopted into His family.
Verses 13-14: Two reasons are given for earth's praise:
(1) His name alone is exalted in heaven (148:13); and
(2) He has exalted Israel on earth (148:14).
Psalm 148:13 "Let them praise the name of the LORD: for his name alone is excellent; his glory [is] above the earth and heaven."
His nature and perfections, and celebrate the glory of them. And his wonderful works, and the blessings of his goodness, both of providence and grace. Even all the above creatures and things, celestial and terrestrial, for the following reasons.
"For his name alone is excellent": The name of the Lord is himself, who is excellent in power, wisdom, goodness, truth, and faithfulness. And in all other perfections of his nature. His works, by which he is known, are excellent. Both of nature and of grace, and proclaim his glory. His Son, in whom his name is, and by whom he has manifested himself, is excellent as the cedars. And so are all his precious names by which he is called. And such is the Gospel, by which he is notified to the world. Nay, the Lord's name is alone excellent. All creature excellences are nothing in comparison of him, in heaven or in earth, those of angels and men. And therefore, should be praised by all, and above all.
"His glory is above the earth and heaven": There is the glory of celestial and terrestrial bodies, which differ. The glory of the sun, moon, and stars, and of one star from another. But the glory of the divine Being, the Creator of them, infinitely exceeds the glory of them all. His glorious Majesty resides above heaven and earth. The heaven is the throne be sits upon, and the earth the footstool he stands on. And Christ, who is sometimes called his glory, and is the brightness of it (Psalm 63:2). Is exalted above every name on earth, and is made higher than the heavens, and so is exalted above all blessing and praise (see Psalm 8:1).
Now we see another very good reason to praise Him. LORD in this, is Jehovah. There is none greater. There is none even close to as good. His glory exceeds all others in heaven, in earth, and under the earth. If there is any other place that exists, He is above that, too. He is God. He is Highest Supreme God.
Psalm 148:14 "He also exalteth the horn of his people, the praise of all his saints; [even] of the children of Israel, a people near unto him. Praise ye the LORD."
"The horn": Refers in general to the strength and prosperity of the nation, which became the cause of praise for Israel. This suggests that Israel will enjoy better times than in the past, e.g., during David's and Solomon's reigns or after returning from the Babylonian Captivity.
"A people near unto him": Compare also "My chosen people" (Isa. 43:20), and "His own possession" (Psalm 135:4).
Notice that we should not lift our self up, He lifts us up. He lifted us up so high that we are His family. The horn symbolizes strength; He is our strength. The praise that we lift to Him should be continuous. It should never end. We of all of God's creation, are the most blessed. He sent us a Deliverer, our Savior and Lord Jesus Christ. Praise Ye the Lord. Praise Father, Son, and Holy Ghost. Spiritual Israel and Physical Israel Praise with all that is within you.
Psalm 148 Questions
"The Lord taketh pleasure in his people"
Psalm 149: The unique aspect of praise highlighted in this psalm is that praise is related to the kingdom of the Lord. Though the psalm begins with the normal call to praise (verses 1-3), the cause for praise (verses 4-9), is quite unexpected: it is because the Lord intends to establish His kingdom on the earth. This kingdom involves both the glorification of the righteous (verses 4-6), and the judgment of the wicked (verses 7-9). This aspect of judgment is apparently to be carried out by the righteous (verses 6-9). This passage should be taken in a prophetic sense to refer to the time when God will in fact establish His kingdom on the earth with His glorified saints right behind Him (Rev. 19:11-21). Even in this age of grace, believers are instructed to pray "Thy kingdom come" (Matt. 6:10), a petition that includes not only the glorification of the righteous but the destruction of the wicked.
Verses 1-9 (see note on Psalm 146:1-10). The composer and occasion for this psalm are unknown.
Psalm 149:1 "Praise ye the LORD. Sing unto the LORD a new song, [and] his praise in the congregation of saints."
"A new song" A song of testimony concerning salvation (compare 149:4). New mercies make people recognize the inadequacy of their past efforts at praise (33:3; 40:3; 144:9). This "praise" song is offered in the assembly of the pious; there the desire to praise the Lord flourishes best.
"The congregation": The gathering of the nation for worship.
This new song that is sung here undoubtedly is speaking of those who have experienced the new birth. The congregation of the saints is the church. In the last lesson, we talked of all of creation worshipping the Lord. In this, it seems as if this is the redeemed of the Lord (Christians). This is the song that only the redeemed can sing. This is that glorious song of redemption.
Psalm 149:2 "Let Israel rejoice in him that made him: let the children of Zion be joyful in their King."
The people of Israel; the Hebrew people; the people of God.
"Rejoice in him that made him": Him, who has made the people what they are. All that they have and are is to be traced to him, as really as the universe of matter is to be traced to his power. Their condition is not one of development, or one which is the result of their own wisdom, grace, or power. "It is he that hath made us, and not we ourselves" (see Psalm 100:3).
"Let the children of Zion": Those who dwell in Zion or Jerusalem.
"Be joyful in their King": In God as their king.
(A) That they have a king, or that there is one to rule over them.
(B) That they have such a king; one so wise, so powerful, so good.
(C) That he administers his government with so much efficiency, impartiality, equity, wisdom, and goodness.
The first of this verse above is speaking of physical Israel. They rejoice in their Creator. In the One who made them a nation. The children of Zion are the Christians. Our King, Redeemer, Savior, and Lord is Jesus Christ the Righteous. Our joy is in the fact that He saved us.
Psalm 149:3 "Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp."
"Dance": Either individual or group, perhaps like David when he brought the Ark to Jerusalem (2 Sam. 6:15-16).
"Timbrel": A tambourine like instrument which accompanied dancing and singing (compare Exodus 15:20; 1 Sam. 18:16; see note on 2 Sam. 6:14).
This dance and music here mentioned, are the victory celebration because we are saved. This occurs after the redemption of the people. Miriam led the dance after the crossing of the Red Sea. This is similar to that. This also is very similar to the fact of David dancing before the Ark of the covenant, when it was brought home. The overwhelming joy of the Spirit comes and then the dance. Dancing for any other reason would be out of order, especially planning to dance before the Spirit moved. This is a great time of overwhelming joy, when the entire church would be full of the presence of God. Great swelling song would go forth in praise at the very same time the music was being played to the glory and praise of God.
Psalm 149:4 "For the LORD taketh pleasure in his people: he will beautify the meek with salvation."
Let them rejoice on this account. He loves them; he approves their conduct and he bestows his favors upon them. All this should add to their joy, and fill their hearts with gladness (compare notes at Psalm 35:27). The Hebrew word here rendered "taketh pleasure" conveys the idea of complacency, satisfaction, delight. It is the opposite of being pained or offended. God has complacency in his people. He delights in their welfare; he delights in doing them good.
"He will beautify": Hebrew. Adorn or glorify. Make them amiable and honorable in the eyes of the world, who now hate and despise them.
"The meek": Or humble. Meaning, his people. As he now said, who are often in Scripture described by that character. Because all true Israelites are such, and all Israelites profess and ought to be such. Or, the afflicted, as that word is often used in Scripture, which hath been observed before. His poor afflicted and oppressed people, to whom the following salvation is most needful and acceptable.
"With salvation": Both temporal, in delivering them from, and setting them above, all their enemies. And afterwards, with everlasting salvation and glory.
The joy of the Lord should be overflowing. We have so much to praise Him for. The greatest thing being the salvation of our soul. God enjoys sweet praise going up to His throne. We should want to be a sweet sweet sound in His ear. Humble yourself before Almighty God and He will save you.
Psalm 149:5 "Let the saints be joyful in glory: let them sing aloud upon their beds."
In the glory of their condition. In the favor of God; in the honor which he bestows upon them. Let them rejoice in this; let them shout and triumph over this. Other men rejoice in honor; in wealth; in houses, lands, parks, libraries, and works of art. Let the saints rejoice in the glory of being the friends of God. In the hope of heaven (compare Psalm 84:11).
"Let them sing aloud upon their beds" (compare and see notes on Job 35:10; Acts 16:25; Psalm 34:1). The idea is, that in the meditations of the night, when darkness is around them, when alone with God, they may find occasion for exultation and praise. Their hearts may be full of joy, and alone they may give expression to their joy in songs of praise.
The glory of the Lord should excite us into loud songs of praise and worship. God is not nervous, He would not be offended, if we shouted the praise. Sometimes the praise and song cannot be shut off and continues even at time for bed. These are the times you might as well get up and continue to praise.
Verses 6-9: It would appear that this section is eschatological in nature and looks.
(1) To the Millennium when all nations and peoples will acknowledge Christ as king; and
(2) To Jerusalem as His royal capital (compare Ezek. 28:25-26; Joel 3:9-17; Micah 5:4-15).
Psalm 149:6 "[Let] the high [praises] of God [be] in their mouth, and a two-edged sword in their hand;"
Margin, as in Hebrew, in their throat. Literally, "Praises of God in their throat. And a sword of two edges in their hand." That is, in the very work of executing the purposes of God on his enemies, there should be the feeling and the language of praise. Their hearts should be full of confidence in God. They should feel that they are engaged in his service. And while they defend themselves, or inflict punishment on the enemies of God, they should chant His praise. The idea is, that even in the work of war they might feel that they were engaged in the service of God. And that the passions usual in war should be subdued and kept under by the consciousness that they are mere instruments in the hand of God to accomplish His purposes. Perhaps the Hebrew word rendered "high praises" may imply more than mere praise. It may embrace anything that is lofty and exalted. And may mean here that they would have the consciousness that they were engaged in high and lofty aims. That they were carrying out the great designs of God. That they were executing purposes more momentous than their own could be. Even the eternal purposes of the Most High. This would give an importance, a dignity and an elevation to their conduct which could spring from no other source.
"And a two-edged sword in their hand, literally, a sword of edges. That is, a sword with an edge on both sides of the blade. Roman swords were often made in this manner. They were made for piercing as well as for striking (see notes at Heb. 4:12).
The two-edged sword of course, is the Bible. We should always have it with us ready to share the Scriptures with all we see. The praises on the tongue and in the mouth originate from a heart overflowing with praise.
Psalm 149:7 "To execute vengeance upon the heathen, [and] punishments upon the people;"
To inflict punishment upon them as a recompence for their sins. The word pagan here means nations. The allusion is, doubtless, to those who had oppressed and injured the Hebrew people. Perhaps referring to those who had destroyed the city and the temple at the time of the Babylonian captivity. They were now to receive the punishment due for the wrongs which they had done to the nation. A just recompence at the hand of God, and by the instrumentality of those whom they had wronged (compare notes at Psalm 137:7-9).
"And punishments upon the people": The people of those lands. Those who had waged war with the Hebrew nation.
Vengeance is mine saith the Lord. God had Israel to fulfill punishment on the heathen nations, as they came to the Promised Land. This perhaps though, is speaking of the time when the saints will reign with Jesus and shall execute judgement.
Psalm 149:8 "To bind their kings with chains, and their nobles with fetters of iron;"
To make them prisoners and captives. This is but carrying out the idea in the previous verses, of inflicting punishment upon them for the wrongs which they had done to the people of God. There is no evidence that this refers to a spiritual conquest, or to a spiritual subjection of those nations to the true religion. The whole idea is in accordance with what is so often expressed in the Psalms, that of inflicting just punishment on the wicked.
"And their nobles with fetters of iron": To make them prisoners. That is, to subdue them. Captives in war, even those of elevated rank, were often led in chains to grace the triumph of conquerors.
We know that this rule of the Lord will be with a rod of iron. The subordinate jobs will be given to the saints to carry out. I believe this to be speaking of that time. A king or a nobleman, will not hold these offices then unless they were counted among the saints.
Psalm 149:9 "To execute upon them the judgment written: this honor have all his saints. Praise ye the LORD."
The "judgment written" is the law (Deut. 32:40-47), the standard by which the people living in the land of Canaan were judged.
Another way of saying "according to the Scriptures", as God has prophesied the subjecting of the nations.
"This honor": The privilege of carrying out God's will.
These next two Scriptures leave no doubt when this reign is.
2 Timothy 2:12 "If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:"
Revelation 20:6 "Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."
We will judge as his subordinates in that day, and carry out whatever orders He gives us.
Psalm 149 Questions
"Let everything that Hath breath praise the Lord"
Psalm 150: The first psalm contains only six verses and speaks of the man who is blessed. The last psalm also contains six verses but speaks of the God who is praised. No more fitting conclusion to the book could have been written. While the other four books of the Psalms end with a brief verse or two of doxology, Psalm 150 in its entirety forms the doxology to consummate the fifth book. As the final song of praise, it appropriately answers four key question about praise.
(1) Where should God be praised? Everywhere, from His sanctuary of earth to His heavenly creation (verse 1);
(2) Why should God be praised? For His powerful deeds on behalf of men and for His inherent greatness (verse 2);
(3) How should God be praised? With every suitable instrument man can offer with his God-given creativity and artistry (verses 3-5);
(4) Who should praise God? Everything that breathes (verse 6).
Verses 1-6 (see note on Psalm 146:1-10). This concluding psalm fitly caps the Psalter and the Final Hallel (Psalms 145-150), by raising and then answering some strategic questions about praise:
(1) Where? (150:1);
(2) What for? (150:2);
(3) With What? (150-3-5); and
(4) Who? (150:6).
The author and occasion are unknown.
III. Proper Means of Praise (150:3-5);
Though every verse of the psalm is cast in the form of a call to praise, the hymn is certainly prophetic of a day when every creature will in fact bow in praise to the Almighty God (Phil. 2:11; Rev. 5:8-14).
Verses 1-6: Psalms closes with magnificence and majesty. "Praise" comes from every creature; every instrument of joy and gladness and triumph and jubilee is summoned to raise its voice, and every heart and tongue engages to help the choir. This concluding crescendo is full-toned and jubilant. Each of the four preceding books is concluded by a brief doxology, a hymn praising God (41:13; 72:18-20; 89:52; 106:48). Nothing could be more appropriate than to have a lengthy doxology for the final chapter.
Psalm 150:1 "Praise ye the LORD. Praise God in his sanctuary: praise him in the firmament of his power."
"Sanctuary ... firmament of his power": "Sanctuary" most likely refers to the temple in Jerusalem, so the sense would be "Praise God on earth and in heaven".
The psalmist here is filled to overflowing with praise. This praise to the Lord here, is to everything that hath breath, as we will see as we go on. God, in the praise of God above, is EL, or Elohim. Praise Father, Word, and Holy Ghost. His sanctuary is His church. This praise is similar to the sweet-smelling savor that rose in the tabernacle. This is very pleasing to God. This power is mixed with the greatest love known. God's love is so much greater than what man is capable of giving.
Psalm 150:2 "Praise him for his mighty acts: praise him according to his excellent greatness."
Praise should be for:
(1) What God has done; and
(2) Who God is.
His mighty acts have all been to benefit mankind. We could start listing them, and days later still be listing them. His greatest act of Love was taking our sin on His body and giving us His righteousness. The greatness of God is not even something that we can understand. He is Holy, He is righteous, He is Love. He is all things combined that make up perfect goodness. You could think of anything good or positive, and it would be part of His character.
In the next few verses, we see many ways to praise Him. We also see that it is right and in order to praise God with instruments of music.
Psalm 150:3 "Praise him with the sound of the trumpet: praise him with the psaltery and harp."
"Harp": A smaller, portable version of the harp, most likely played with a plectrum (pick).
Psalm 150:4 "Praise him with the timbrel and dance: praise him with stringed instruments and organs."
Or "pipe". "Timbrel and dance" (see note on Psalm 149:3).
"Praise him with stringed instruments": or different "kinds" of instruments not named. And which, as Aben Ezra says, had all one sound or note. What they were is not known, as also many of them that are particularly mentioned.
"And organs": Which have their name from the loveliness of their sound. These are of ancient origins and use (Gen. 4:21). But were not of the same kind with those now in use, which are of much later invention.
Psalm 150:5 "Praise him upon the loud cymbals: praise him upon the high-sounding cymbals."
Or "cymbals of hearing"; that were heard with pleasure and delight, and afar off. The Septuagint and Vulgate Latin versions render it, "well sounding cymbals". Which give a grateful sound to the ear. These were made of brass (1 Chron. 15:19). To which the apostle alludes (1 Cor. 13:1).
"Praise him upon the high-sounding cymbals": Or "cymbals of shouting", ovation or triumph. Which were used on joyful occasions, as victories, deliverances, and the like. And were used also in the temple service (see 1 Chron. 16:5). According to the Targum and Septuagint version, these were three stringed instruments; for so they render the word then in (1 Sam. 18:6). Now these several instruments of music are named, not as to be used in Gospel times; but, being expressive of the highest praise and joy shown in former times. Are mentioned to set forth the highest strains and notes of praise in New Testament saints. As well as to denote their heartiness, agreement, and unanimity in this service (Rom. 15:6).
These are all fine to praise Him with, but the one instrument that He most wants to praise Him, is the voice of man.
Psalm 150:6 "Let everything that hath breath praise the LORD. Praise ye the LORD."
"Everything": All of God's living creation. This is the fitting conclusion to Book Five of the Psalms (Psalms 107-150), and to the entire Psalter.
We discussed earlier that this breath is life. This breath is the spirit that God breathed into mankind on the sixth day of creation, and man became a living soul. If you have life, if you have the spirit, if you have breath, praise God with everything within you.
Psalm 150 Questions
###