PsalmsT H E B O O K O F

PRAISE PRAYER

POSTURE

Usually, when we read the word “blessed” in Hebrew, we find בר (barak), which has to do with favor, or kneeling. When we speak of God blessing someone or when we bless the food, we are speaking of בר (barak). But not here. Here it comes from the Hebrew word אשר (esher). So then why does this and some other instances of the word “blessed” mean something different than favor?

This rendering, used for “blessed is the man” in this passage, which comes right from the Hebrew אשר (esher), is speaking of actual, genuine, true happiness. This isn’t mere mirth, and it’s not fleeting. This is real, deep, lasting happiness. We could rightly substitute the words “truly happy” for the word “blessed” in this verse and arrive at the exact same understanding: The man who accomplishes the actions in verse one (and inversely, verse two) is the man who is truly happy, enjoying the delights of God and the joys of fellowship with the Divine.

Interesting to note is that this word, אשר (esher), is actually rendered in the plural form in this verse. It seems to properly indicate, in the words of Adam Clarke, “O the blessedness of the man!” There are overwhelming blessednesses for the one who will accomplish the actions to follow:

Firstly, we see that the truly happy man does not walk in the counsel of the ungodly. What does this mean? The word “ungodly” here is rendered from the Hebrew רשע (rasha) which indicates moral wrongness, or — properly — actual ungodliness, since God is absolutely moral. We will cover the “walk, stand, sit” aspect in a little bit; for now, observe that the truly happy man does not take heed to the counsel of the ungodly. He does not allow the ungodly to affect his life. Note here that “ungodly” does not necessarily indicate something committed for the deliberate purpose of being “anti-god,” as it were; rather, it simply means something that is outside the sphere of influence of moral rightness, or something “without God.”

GENUINE HAPPINESS

Psalm 1

Secondly, we see that the truly happy man does not stand in the way of sinners. This word, sinners, comes from חטא (chatta), indicating a criminal. This is aptly stated, given that sin is the transgression of the law. This seems to be an escalation of the former state in that it is not merely ungodly — that is, without God, but rather a transgression of His law. The truly happy man does not stand in the way of sinners. Well, what is the “way” of sinners? Let’s take a look at that word “way.” It comes from the Hebrew דר (derek), which means a road, a path of life. A manner of living. A custom, a conversation, a lifestyle. The truly happy man does not live like those who transgress against God’s law. They do not live a lifestyle given to sin.

Thirdly, we see that the truly happy man does not sit in the seat of the scornful. is the word here from which “scornful” is translated, and it means to (letsim) לציםscoff, mock, or, of course, scorn. This goes beyond godlessness, and even beyond sinfulness, to the extreme of actually challenging and opposing God deliberately in excess of what sin already does by nature. The truly happy man does not sit in the seat of the scornful — he does not ישב (yashab) in the מושב (moshab) of the scornful. To ישב (yashab), or, sit, means to settle, marry, establish. The seat, or מושב (moshab), denotes the abode or population. The truly happy man does not marry the population of those who challenge and strive with the Creator.

But then, what does he do? What is it in which he engages that allows him to be so happy, that fuels his ongoing happiness, that motivates even more wise decisions? It is the Law of the LORD. It is obeying the precepts that God establishes for us. It is recognizing the beauty and wisdom and love behind these precepts to such an extent that it actually causes the truly happy man to delight in the Law of the LORD. That word, “delight,” comes from the Hebrew word חפץ (chephets), and sincerely indicates actual pleasure, desire, and value. Now, we know it is not the flesh that feels this way about the LORD, nor does it esteem His Law at all. No, it is the Spirit of God indwelling the believer, causing him to have a love for all things Holy.

But look at what else the truly happy man does. He meditates הגה (hagah) — which means to ponder, mutter, utter, imagine — in the Law of the LORD day and night. All the time he’s thinking about the Law of the LORD. He can’t stop thinking about it, because it delights him so, and it is so good for him, let alone bringing honor and glory to the One True God.

Now look at the results of this man who has true happiness, the man who does not entertain ungodly counsel, endear sin, or engage in scorn. Look at the state of this man. He is like a tree planted by rivers of water. Can you imagine a more blissful, pure scene? He is nourished. He is pure. He is healthy. He is pristine. He is, most of all, fruitful. He will not wither, and his efforts will never be in vain.

Now look back at these ungodly, sinful, and scoffing ones. They are not so. They are like the chaff which the wind drives away. They are here for a moment, gone in the next. They are transient, weak, anemic, powerless, emaciated. They are like the summer snow. They are but for a stitch in time. They are altogether unprofitable and vain. And they will not stand in the judgment in this world or in the world to come, and they will find no quarter among the redeemed in the last day.

You see, God knows the way of the righteous. Job knew this when he stated that God knew the way that he took in Job 23:10. Paul knew this when he exhorted Timothy in II Timothy 2:19. David knew this when he testified of God’s goodness toward him in Psalm 18:20.

And God knows your way, too.

Believer, you have been declared righteous before God. Your sins have been washed away. You will never stand in condemnation before God. But how much more perilous is it, then, that professing believers often slip and slide their way into identifying with the deleterious and harmful participants of this passage? Here is how: It is, after all, almost always a progression, whether indicated by this passage or not. It begins with ungodliness by incidence, then by sinfulness on purpose, then savage by intention.

Don’t even begin to go that way. Stay in the Word of God. Delight in it. Meditate in it. Speak of it. Live in it. And you will be truly, actually happy. Holy. Happy.

Something to think about.

fin

This Psalm begins with a question, posed presumably by David; however, like Psalm 1, it is left unsigned. We do not know for sure who wrote this Psalm, but we do know that ultimately it is God who divinely inspired all Scriptures like this one and preserved it for our edification. The question is an honest one, and opens up the first of four parts of this Psalm: “Why do the heathen rage? Why do the people imagine a vain thing?” The first part is the Alliance of the Wicked-Doers.

So to rephrase the question in other words: “why do people actually rebel against God?” And it’s not just some mindless, cult-like rabble. It’s everyone. All people, all nations. The Hebrew word גוים (goyim) is used here, and it means just that — the nations, particularly the Gentiles. The speaker goes on to state that even the kings of the earth form alliances and cabals just to oppose Jehovah, their own Creator. You can really sense the indignation and shock in the author’s tone here.

Do we not see this sort of thing take place every day, though? It wasn’t just in the Psalmist’s day, and it wasn’t confined to the Sanhedrin only. No, even today in most homes, in almost every (perhaps every) human government, in many churches, and in most companies, people are completely determined to prevent, prohibit and oppose God and Jesus Christ in this world. That’s what the Hebrew word רגשו (ragash) means — to gnash teeth, to violently plot, to thrash about. They imagine a vain thing: They go about to oppose God, His Son, and His Kingdom, but it is indeed vain.

Note that the word משיח (mashiyach) is here used; this can be translated “Messiah,” but here it is not. This can lead to one of three common understandings of this word, “anointed.” Some believe that this refers to those people who have trusted in Christ and are thus anointed, preserved, chosen, saved, set apart. While the central idea of this passage isn’t impacted greatly either way, it would seem much more fitting that this verse refers to Jesus Christ when it says “his anointed.” Well, then, why doesn’t it say, “his Anointed One?” Well, in Hebrew, we don’t often have the convenience of completion in the English sense right up front, and the

FOUR ACTS, FOUR PLAYERS

Psalm 2

early translators were faithful to not add to the Scriptures (unlike many of the translators today, tragically), and that’s fine. But note that this word is singular, which renders the plural understanding of “anointed ones” grammatically impossible. And this leads to the third possibility of understanding this verse, which would be that the “anointed [one]” here refers to whomever God has put in place as His anointed at the time and place, whether prophet, priest, king, or Jesus Himself. The most plain interpretation, however, remains that this is speaking of Jesus Christ. This seems to be made even more clear as the Psalm progresses.

The third verse reveals their motives: They wish not to be bound by the bands and cords of the laws of God and His Anointed. This lends more credence to the second and third views of the local meaning of the word “anointed,” especially the second view, the plain one referring to Jesus Christ as the Anointed One. These wicked ones have all allied to say, “We will not have God rule over us!”

The second part of this Psalm is the Response of the Heaven-Dweller. God here is called יושב בשמים (yashab shamayim), the One Who Sits in the Heavens. This is said to contrast the utter foolishness and vanity of the attempts of mere mortals to break away from accountability to God and His Anointed One. He is recorded as mocking, laughing! There is absolutely no way they can accomplish that which they have set out to do — we saw this at the Tower of Babel and we see it at last in the Book of Revelation. Nothing that is formed against God shall prosper! Nothing! He will have them in derision. That’s a really, really interesting word because it comes from לעג (laag), which means to babble unintelligibly. Remind you of Babel much? It should. This is what happens when people oppose God and His Anointed.

The text further reveals that God speaks דבר (dabar) to them in His wrath and vexes בהל (bahal) them in His sore displeasure. There’s a few understandings of what this might mean, but I believe it means exactly what the text says — God speaks to them and this vexes them. To be vexed means to tremble inwardly, to be alarmed or afraid. When God speaks in His wrath, this has an effect on people. Just His words alone!

The next verse is a phenomenal testimony of God’s insistence upon His own glory and absolute victory and advancement in the midst of the opposition of simple mortals. He says, “even though you’ve tried to oppose me, I just laugh and disquiet you. As for me, I’ve set up my King upon my holy hill of Zion.” You see, that term “yet have I” involves the Hebrew אני (aniy), which carries an understanding of “[that’s fine for you, but] as for me…” God is telling them that right while the wicked

ones are trying to separate themselves from the Kingdom of God and His authority in their lives, He is setting up His King, Jesus Christ, His Anointed One, to rule from His Holy Hill, Zion. That’s powerful, and sends a massive message to those who would oppose His reign.

The third part of this Psalm is the Testimony of the Zion-King. Here, the speaker switches from Jehovah to His Son, Jesus Christ. This is obvious from the text at hand, but a quick trip to Hebrews 1:5 and 5:5 verifies this further. Jesus is speaking! He now declares the decree, the חק (choq), the enactment, the ordinance, the commandment. He now states how it is going to be!

He first testifies of His Sonship, and states clearly that God has begotten ילד (yalad) Him. Now, we know that Jesus was not “begotten” into existence at any fixed point in time as we know it, but He was begotten from eternity and in that He came forth from God into flesh on this earth. So what does it mean that He said “this day” in particular? Well, there are several views, but we will observe only the three most obvious and plain views.

The first view is that the “this day” refers to the point when Christ was determined to be the King of the All Things in eternity past, and obviously not at a fixed point in time (although יום [yom] is here used, remember that this word can be either literal or figurative, depending on the context), due to the eternal sonship of Christ.

The second view is that the “this day” refers not to Christ’s beginning in eternity past, (as though there were one), but His resurrection. The resurrection view seems to be compatible with Acts 13:33. “Begotten” doesn’t have to mean “brought to life” as though it were the first time; it could refer to the second time Jesus was “brought to life,” in the resurrection.

The last view is that the “this day” prophetically refers to the occasion in which Jesus Christ was actually begotten in the flesh on the earth. Either way, the message of the verse is intact: God has set up Jesus Christ, His Son, for the following, which we see in the upcoming verses:

Verse 8 continues God’s declaration to His Son, Jesus Christ. “Ask of me, and I shall give thee.” Sounds familiar, yes? We are given the same promise! But with Christ it is particular here: God promises all the kingdoms of the earth to Jesus Christ. All He has to do is ask. The promise continues in verse 9, where we read of God stating to His Son, Jesus Christ, that Jesus will break the rebellious nations

with a rod of iron and dash them to pieces. This is in startling contradiction to the desires of the foolish nations that oppose God and His Anointed!

The fourth part of this Psalm is the Warning of the Psalm-Writer. Here the straw-men, the rebellious nations of the earth, are admonished to be wise and instructed based on what they’ve just heard: Serve Jehovah with fear, and rejoice with trembling! That’s the only real option at this point that doesn't involve desolation and destruction, simple as that. What does it mean to “serve the LORD with fear and rejoice with trembling,” though? Well, the first part is simple enough to understand: That word “fear” comes from the Hebrew יראה (yirah) which means a moral reverence.

But rejoicing with trembling? What does this mean? Let’s take a look at the Hebrew word from which we get the word “rejoice.” The word is רעד (raad), and it’s an interesting word, because it means to spin around in a circle. There’s no way around it — this is talking about being especially jubilant, but to do so with trembling! So how do we reconcile these two? Well, let’s take a look at Philippians 2:12-18. This is what it means. It means to enjoy the wonders of salvation while holding our position in Christ with solemn reverence. It means to “work out [our] own salvation with fear and trembling.”

Lastly, the Psalmist commands the rebellious nations of the earth to kiss the Son, which is an older expression of complete submission to Jesus Christ. Why? Because His wrath is kindled against the nations who will not submit to His Lordship. That phrase “but a little”, מעט (me-at), is interpreted various ways, but the plain interpretation is that even a little bit of God’s wrath is enough to completely eradicate His enemies.

But to those who will accept Him as the God of all, the Lord of all, the King of Kings, and put their trust in Him alone, they are blessed.

But what about you? Surely you have trusted Christ as Saviour, yes? Surely you have received His free gift of salvation and forgiveness of sins. But is He your Lord, really, in the every-day? Do you kiss the Son? Do you submit to His Lordship not only positionally, but practically?

Something to think about.

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Especially in America, and especially in the 21st century, we like peering into the lives and minds of others. The television shows and radio programs that bring in the highest ratings are those who have the “exclusive scoop,” the glimpse into a situation that no one else has, the invasive report about what’s going on behind closed doors, what’s being said while no one else is looking. Tragically, this usually pertains to gossip, slander, and scandal; we’ve been exposed to this a number of times recently during our current election cycle.

However, despite the negative connotation applied to this concept these days, an inside look at something or someone isn’t necessarily a bad thing at all! Remember reading the Gettysburg Address? We weren't the audience, but my, how wonderful it is to recall the inspiring words of our nation’s greatest American. What of those words spoken directly to Houston Command by Neil Armstrong? We weren’t there, we weren’t directly addressed, but what an honor and excitement to witness and hear what happened on the moon that day.

This evening, we’re given the first of many glimpses into the mind of David as he records his emotions and testifies of the glory and goodness of God in this Psalm. Let’s take a look together.

Firstly, we see inscribed at the beginning of this Psalm is the occasion in which it was written, when an aged David was fleeing from his son, Absalom, during a time of great mutiny unrest in Jerusalem. Absalom had craftily gained power and influence and used it to drive David out of his own city and now a father is running for his life from his own son. This is recorded in 2 Samuel 15:12-14. Tradition states that David composed these words as he passed by the Mount of Olives.

So now, a fugitive from his own child, David speaks, or rather cries out, these chilling words: “Jehovah! There’s so many of them that are closing in on me to kill me! There’s so many of them that are rising up against me!” This isn’t something to

YOU CAN GO TO SLEEP

Psalm 3

which David was accustomed — his own son leading a band of murderers and insurgents against him! This was a new and terrible suffering into which David is thrust.

After this interjection, however, David elaborates, breaking his address to God (to resume in verse 7) to form a testimony of His goodness and continued providence and protection even in the face of his enemies: “Many say that not even God can help me.” And then he says “Selah,” which is actually a direct Anglicization of the Hebrew סלה (seh-law), which is actually a musical term meaning to hesitate, signifying a break in the music and rhythm of the Psalm. He states here to stop, apparently hoping to direct us to reflect on what was just said. So let’s do just that.

It wasn’t just one person who stated that there was no salvation for David. It wasn’t just a band, either. Absalom had succeeded in causing many, many people to betray and turn against David and claim that there was no salvation for David, that his God would not save him. David wants us to hear that. He wants us to focus on that. He wants us to understand that this is what the enemy is saying. So that’s the first observation of this text this evening: The Claim of the Insurgents.

But David doesn’t allow this to go on without an answer of his own, and so we immediately hear the second part of this Psalm, The Counter of the Anointed. David simply says, “They’re wrong. They don't know Jehovah like I do.” AMEN! You see, David was deeply, truly acquainted with the God of the Bible, and this intimate relationship between this earthly king and the King of Kings was fully sufficient to give him the following assurance that he states in verse three: “But you, Jehovah — you are a shield for me. You are my glory. You are the lifter up of my head.”

My. My. What grief David must have been enduring. His own son. But Jehovah was the lifter of his head. He was the One who lifted David’s head, wiped his tears even as they continued flowing, and held him close. He was David’s glory. He was David’s shield. He was David’s everything. He was David’s absolute, final everything.

David now moves to testify not only of God’s role in his life, but also His actions in his life. He says, “I cried unto Jehovah with my voice, and He heard me!” David here says “Selah” once more, indicating a stop, a rest, a break. So can I ask you to do something with me? Can I ask you to try your best to never take for granted that this great God, the One, the True, the Jehovah hears us when we cry unto Him? Even when we are going through torments, even when we have no idea what’s going on or what’s coming next — HE HEARS YOU! He heard David from

the same Holy Hill that we read about in Psalm 2, and He hears His own even today.

Take a look at this third part of this psalm, The Confidence of the Secure. David now testifies to us an otherwise unbelievable thing: He lays down and goes to sleep! People want him dead, but he knows that God is with Him and won’t let a hair on his head by afflicted unless God says it’s okay. Can you imagine that kind of trust? That kind of confidence? That kind of relationship which brings about such a confidence! Wow! So indeed David wakes up just fine and tells us about it.

Now David testifies again, and we notice the fourth part of this psalm, The Courage of the Afflicted. Look! Look at David’s courage because of who God is and what He does! Listen to him boast about God’s amazing protection and provision even when surrounded on all sides by tens of thousands of men who want him dead!

How much more should we trust in Jehovah, who are not surrounded unto death? Then we see, lastly, The Call of the Dependent as David, fully assured of God’s sovereignty over all those who would oppose him, calls upon God to save him from his situation. God has already shattered the teeth of those who would gnash upon David, and he has already broken their jaws. There is nothing they can do to devour him. They can’t even bite. Amen!

Finally, David testifies once more of God’s great goodness and salvation and follows this with the final occurrence of the word “Selah” in this Psalm. In an amazing answer to the defiant claims of the insurgents in verse 2 and a powerful testimony directed to God Himself, David says, “Salvation belongs to Jehovah; your blessing is upon me.” He seems to say, “No matter what, I know I’m safe with you.”

What about you? Do you have the kind of relationship with God that assures you of your safety and providence even in the face of terrible persecution? You can. Draw close to Him. And no matter what your enemies or your flesh insist, remember that they are insurgents against God and the Holy Spirit inside you. Just know that they’re wrong, God’s Word is right, and The Creator of the Universe lovingly has your back.

Something to think about.

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The first sentence we read, the pretext of this Psalm — the title, if you will — is a bit of a mystery to most readers of the Bible, and so it is passed over. But if we take more than just a cursory perusal into this opening pretext, we will find that there is a really wonderful musical notion here.

This Psalm, like five other Psalms after it, opens up with a sentence that includes the word “neginoth.” Some have taken it to be a person’s name, but that doesn’t make any sense when read plainly. So what does this word mean? Well, let’s talk about that. This word, “neginoth,” is straight from the Hebrew נגינת (neginath), which is a plural form of the word נגינה (neginah). Once out of the six times this word is used in the Psalm titles, it is left singular, perhaps to indicate a solo piece of music. The other times, it is rendered in a plural form like we see here.

Okay, so what does it mean, then? Well, the word itself is translated as “song” in passages like Job 30:9 and Psalm 77:6, and is translated as “stringed instruments” in Isaiah 38:20 and Habakkuk 3:19. Interestingly it is rendered “song” in Lamentations 3:14, but as “musick” in Lamentations 5:14. Here and in the other five Psalm titles, it is left alone in its Hebrew form.

So on to actually answer the question: A “neginah” is almost certainly a stringed instrument of some sort, and it’s very likely that when someone said, “sing me a neginah,” they were talking about a song with a singular stringed accompaniment. If there was to be more than one stringed instrument, it seems that this song was called a “neginoth.” No one really knows for sure what this instrument looked like, but there’s a lot of conjecture, to be sure: Some have it pictured as a lyre or a harp, while others draw it as a bow with multiple strings. And perhaps that’s fitting: Maybe the “neginah” was a generic term for any stringed instrument, and by connotation and idiom, any song sung while accompanied by said string instrument. And the same goes for the plural form here, “neginoth.”

THE SEQUEL

Psalm 4

So we see right away that this was absolutely intended to be a song, but we must also remember that this song came from the deepest part of the heart of David at one point in his life.

Note also that this song was directed to the Chief Musician, perhaps someone like Chenaniah in I Chronicles 15:22 or Heman and Jeduthun in I Chronicles 16:41-42. This phrase is found at the beginning of 55 of the Psalms.

This Psalm seems to be a sequel, if you will, to Psalm 3. It appears to be part of a set with the previous Psalm, if not historically, then at least principally. We will see this as we go through the Psalm together this evening.

Verse one begins with a supplication: David is imploring God to hear him when he calls — this isn’t to say that David felt that God would not hear him unless he specifically asked, or that there was any possibility that God would not actually know that he was speaking to Him. No, this phrase is said from a standpoint of a humble, destitute begging soul. These words were uttered by a man who knew that there was no one but God even worth imploring. He calls God צדק אלהים, (Elohim tsedek), the God of his righteousness — David was aware that God is his righteousness, and doesn’t bother trying to establish his own before Him. This is the proper posture of prayer!

David then testifies of God’s goodness to him, harking back to the times when God was indeed very good to him, and begs for mercy from God, asking Him to hear his prayer once more.

Please understand that this isn’t David merely going through some motions of prayer here; no, we’re not listening to routine babblings. We are hearing the words of a man so humble, so contrite, so aware of his position before a holy, holy, holy God that he can’t help but beg from the lowest possible place despite his deep relationship with God Himself. This is, again, the proper posture of prayer, to be sure!

David now shifts his address to the sons of men; that is, the ungodly line of unbelievers, the same men who would rise up against God and foment insurrection against the very One who lovingly crafted them. He asks them how long they will turn his glory into shame, and this could mean a couple of things. First, it could be referring to the same rebellion from the last chapter, and he could be stating that his glory was being turned to shame — he was the king, and now he is running for

his life. But this phrase could also mean that his glory, which we know is God from the last chapter, is being turned into shame in that they are saying that there is no help for him in God. It likely has to do with both, in a plain estimation.

David now asks another question, this time in two parts: How long will they love vanity (temporal, fleeting objectives and desire) and how long will they seek after leasing (that which deceives and misleads)? They clearly do not think that what they are doing is vain and self-deceiving, but David knows that it is and calls it what it is. He then calls for a pause in the music, and this is a great occasion to reflect and consider this truth — those who do not know the utter aimlessness of sin often indulge in it; why, then, do we? Why do we, who know the vanity and deception of sin, indulge in it as well?

David then assures the enemies of God: Jehovah has him completely covered. He is kept apart for God Himself, and God “has his back,” so to speak; nothing will happen to David of which God is unaware, to be sure. This is reminiscent of the last Psalm, as well. Also note David’s confidence that God will hear all who call unto Him. He is sure, and nothing will dissuade him from this truth.

Next, David commands the enemies of God to stand in awe. They have no idea who they are up against, and he is once again attempting to inform them: “You are standing before the God among gods, the King of Kings, the Lord of Lords. Stand in awe,” he says. This leads to David’s next command: Don’t sin. Be so overcome with dread and fear before this awesome God that you do not sin any longer. He simply states to stop sinning. He then says to commune with their own hearts upon their beds — to take some serious time and ponder — and then be still.

Wow — that’s packed with implication, and there’s plenty to delve into upon this next pause, this next Selah: a proper view of God, coupled with a proper meditation of who He is, will cause us to stop sinning and oppressing our Maker.

David next commands the enemies of God to offer the sacrifices of righteousness and put their trust in the LORD. He is calling them to salvation, essentially: “Stop trusting in your own horses and chariots, in your own works, in your own intellect, and start trusting God instead. Do what He wants you to do.” Came you imagine? Instead of telling his enemies, and the enemies of His beloved Jehovah, to go jump off a cliff, he insists that they join the right army, the Lord’s army. He commands them to get on the correct side of things.

Now David brings up an all-too-common question posed by everyone at any given time: Who will be good to us? Who will show us any good? Who will be truly good to us? What is actual, true goodness? Who is good? David answers the questions of the lost men, the enemies of God and otherwise, by stating that God is good. The light of His countenance is good. But the light of His countenance, that special, particular goodness and favor beyond the general goodness of God expressed in events such as good bounties and such (an example of which we’ll see in the next verse), will only be shown upon all those who put their trust in Him.

In answering the question above, David begins His address to God once more and this address continues in verse seven: “God, you put true gladness in my heart, and it’s a gladness that transcends the temporal, fleeting gladness that just anyone can experience when things go well.” You see, there is a special gladness that stems from a special goodness for those who will acknowledge God as God and put their trust in Him.

Lastly, David echoes the same confidence and comfort that he expressed in the last Psalm: “I’m going to lay down and get some good, deep sleep. Because God and God alone creates a genuinely safe and secure dwelling place for me.” Interesting to note is that that phrase “makest me dwell” comes from that Hebrew word ישב (yashab) which means “to sit,” the same phrase used in the very first Psalm. This, then, is a continual dwelling place created by God for those who will simply put their trust in Him.

So for the believer, there is a call to put one’s trust in God. To trust Him for salvation and begin to offer the sacrifices of the righteous. But for those of us in this room who name the name of God and have already trusted Him for salvation: Let this be an exhortation to continue to trust in the One who saved you: He has created an environment of protection, provision and providence for you — rest in it.

Something to consider.

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This Psalm opens up with a pretext just like the last, except there’s one small difference. Where the previous Psalm, Psalm 4, opened with instruction to be played on neginoth, stringed instruments, we read that this Psalm is to be played on נחילה (nehiloth), which means a wind instrument. This really gives emphasis to the great care that David took in the planning, preparation, and performance of the Psalms he wrote for the Most High God! David certainly thought God was worthy of such dedication and attention. Amen to this!

Verse one opens up the Psalm with an already-familiar refrain: “Give ear to my words, O LORD…” David here petitions to Jehovah God to hear his words and consider his mediation. The word for mediation here is from the Hebrew הגיג (hagiyg), and is an interesting word in that it is derived from an unused root, and it’s only used one other time in the Bible in Psalm 39:3 where it’s translated “musing.” David here says, “God, please hear me out, and listen to what I’m thinking about. Hear me out, hear my meditations.” David reaches out to God to understand David’s innermost thoughts, and to understand everything about what David was saying. God is not too small that He cannot do this, and not too big that He will not do this.

David continues his petition in verse two: He again begs God to hear his cry, and implores God as His King and His God, the true, one and only Elohim. Imagine that: The King of the king! David states that it is only to God that he will pray — remember, “pray” means “ask” and that’s all “pray” means — and this is at least in part because God is the only true God, the only One who can hear David’s prayer in the first place!

David now shifts his approach from verses three through seven from an attitude of petitioning to an attitude of testimony. Almost to reassure and reinforce his own confidence and boldness before God, David here states that God indeed will hear him when he prays, and he says so with absolute confidence. Note that he states

GOD DOES HATE THEM, AND THAT’S OKAY

Psalm 5

“in the morning” here, and then he then testifies that he will, as a result, pray in the morning to the One True God. Here we see evidence that the morning-time is a most fitting and appropriate time to pray, to ask God for what we need that day: guidance, direction, protection, and so much more. Interesting that David here states that he will “look up.” This phrase, to “look up,” comes from the Hebrew and carries an unmistakeable connotation of those who would look ,(tsaphah) צפהup in earnest expectation. It means to “peer,” “observe,” “behold,” and “wait for.” David stated that he would petition God, and then eagerly expect that his prayer would be answered! What faith!

Verse four continues David’s seeming parenthetical as he launches into a testimony of the character and nature of God: “You do not have pleasure in wickedness, and evil will not dwell with you.” But look at that little word, “for,” at the beginning of the verse. What is it there for? It is a causal word referring back to verse three, indicating that David has great faith that God will respect the imputed and practical righteousness which he possesses as opposed to the enmity which belongs to the enemies of God mentioned in the following verses. He says, “you will hear and answer my prayer, but you will not hear those heathens who are against you and opposing you.”

In fact, David goes as far as to say in verse five that the foolish will not stand in the sight of God! Note that this word for foolish is the Hebrew word הלל (halal); this word has to do with putting on a show (see I Samuel 21:13) or praise (like that found in 2 Samuel 14:25 or Judges 16:24). This word is actually translated “praise” more often than any other rendering, but it also used for words like “shine,” “rage,” “renowned,” and even “marriage.” So it’s clear that this word has to do with those who are putting themselves up above God just like we’ve read about in the previous Psalms, and are putting on a show of rage and pride — really, “foolish” is the perfect word here. Because that’s all that sort of thing is before God: foolish.

And here we arrive at the crux of God’s attitude toward these fools: He hates them. And this doesn’t mean anything other than that He HATES them. No diminishing or softening is necessary here; God doesn’t need you and I to twist His Words in an attempt to justify His actions. Unlike us, He needs no advocate.

But it would be just as much a travesty to leave this verse unstudied as it would to change it just because we are apprehensive and uncertain of its meaning. So what does it mean, that God hates the workers of iniquity? Well, it’s pretty clear, actually, but requires that we look a little deeper than we might normally look. Let’s break it

down into steps. These three steps, by the way, are often necessary for proper understanding of any Biblical passage, not just the one at hand.

STEP ONE: Recognize that our 21st-century connotations we apply to words don’t always line up with what a word actually means (i.e. “pray,” “repent,” etc.).

STEP TWO: Check for other times this word has been used in equally-dated literature (preferably the Bible) to determine what the chronically local denotation or connotation was at the time.

Let’s look at Malachi 1:2,3 crossed with Romans 9:13. God treated Jacob with favor, and treated Esau with hostility.

Now let’s look at Genesis 29:31. Jacob was more intimate with Rachel, and treated Leah with hostility.

Let’s dig in to what the word “hate” means. In Hebrew, it’s שנא (sa-ne) or שטם (salam), and in Greek, it’s μισέω (miseo). The Hebrew meaning is simple: it means to count as a foe and/or to persecute, to oppose oneself against. In Greek, it’s just as simple: to detest, to persecute.

What about this word seems to conjure the idea of an emotion? The word is generally a word of action, a word that conveys the sense that someone actually did something to someone or treated someone a certain way. It doesn’t have to do with uncontrolled rage or wrath, and it doesn’t mean “gritting teeth” or “red in the face.” It’s actually a very simple word, and it means to treat like an enemy or persecute. To treat someone in a way that indicates that you don’t esteem them or respect them. It’s to act toward someone as though they’re a foe, and oppose them.

STEP THREE: Surrender self-will and accept what the Bible says, not what we want it to say or have been taught in the past that it says.

So what does the Bible reveal about God here? That He’s in an uncontrolled rage, a blatant, unrestrained, loveless wrath against anyone who is a sinner? No. Not at all. It means that He treats them as an enemy, for they have declared war against Him. It really is as simple as that. When we hate, it is wrong, for we do not have the right to hate, for we are not perfect. What is reserved for us to do to our enemies is to love them, which — like hate — is an action. God alone can love and hate at

the same time. So he hates the workers of iniquity, those who have committed themselves to being an enemy of God, and that’s just fine. He can do that. He would be unjust and unrighteous, by the way, to treat them as anything but an enemy.

In the next verse, David goes on to declare that God will destroy those that speak leasing, and will abhor the bloody and deceitful man. This word, abhor comes from the Hebrew תעב (ta-ab), which means to loathe or detest. Again, this does not mean that God is dwelling in a state of uncontrolled wrath or something. He is long-suffering and patient and wise and kind and loving! But again — these wicked people have declared war against God with their sin, just like the rest of humanity, and He properly loathes not just their sin, but the actual sinners. He detests them. But He loves them. He loathes them. But He died for them. So this isn’t some sort of foolish vitriol that we often call “hate.” No, this is a proper view of sinners in the eyes of God alone. We are not to detest or loathe, but God is, for He is perfect.

David now turns the attention back onto the righteous man in this story, namely himself, without an ounce of vainglory or pride; in fact, he mentions himself only to bring more glory to God! David says, “they have made themselves your enemy, but as for me…I will come into thy house in the multitude of thy mercy[!], and worship in thy fear toward thy holy temple.” Wow. Night and day. Quite literally. What a difference!

Now David resumes his attitude of prayer in verse 8 when he asks Jehovah to lead him in His own righteousness, the righteousness Jehovah, because of his enemies. He asks God to make God’s own way, His path for David, straight before his face. David knew that his enemies lay waiting like a lion, crouching, ready to strike at him without just cause. So he asks God to direct his paths. Amazing truth here: God is still ready to direct the paths of those who put their trust in Him for salvation and desire to please Him with their lives.

David now explains to God the exceeding, head-to-toe, full wickedness of those who make God their enemy. This may not be an exceptionally charitable view of mankind, but it’s an accurate one. The enemies of God described here are wicked to the core, and full of vanity and death.

David then, not out of selfishness or on a whim, asks God to destroy his enemies. This is known as an imprecatory portion of this psalm. There are entire Psalms that are known as imprecatory Psalms, but this one is not entirely imprecatory.

However, it should be clear to the reader that David is petitioning God to destroy his enemies not out of anger, but for his own safety and to satisfy the justice and righteousness of God. David was not in error here! He asks God to allow their own counsel to bring them down and to cast them out, because they have rebelled against Him.

Lastly, David contrasts his own security and safety as a righteous man with the inevitable doom of those who would rebel against God: He states that those who put their trust in God will rejoice and shout for joy because God is not their enemy! He is their Defender! Those that trust in God and love His name can rejoice because He stands ever ready, able and willing to defend those that are His.

David states a truth to close this Psalm: God will bless the righteous, and with favor He will compass him as with a shield. What a powerful truth! The same God that will completely and totally destroy the wicked will totally and completely defend those that are His! This is reason to rejoice! This is reason to shout! This is reason to praise Him! This is reason to adore Him, to rest in the beauty of His holiness.

Something to think about.

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This first of seven “penitential’ (pertaining to penitence [and sorrow]) Psalms, David is here found in a most profoundly disturbed and hurting state. Let’s listen in as David cries out to God in one of the hardest times of his life (presumably after his sin with Bathsheba, but certainly after some sin that greatly affected him). After all, it was recorded as a Psalm, a piece of music to be sung, and therefore intended for us to glean something powerful from this extremely personal ordeal.

First, please note that this Psalm is even more specifically ordered in terms of its musical accompaniment — it was not only to be played on the neginoth, the stringed instruments, but very particularly to be played upon a שמינית (sheminith), which was almost certainly an eight-stringed harp of sorts. Why? Well, I have an idea. Have you ever heard a harp before? It’s some of the most beautiful music you’ve ever heard. Serene. Calming. Incredible and indescribably pacifying. What wisdom to accompany this music with an eight-stringed harp. This psalm needs to be played in a pacific way, as we’ll find during our journey into this painful, even abrasive song.

In verse one, we read that David foregoes the typical respectful, redundant, heavily-emphasized multiple addresses to God and pleas to be heard. There is a place for those, but David did not find that this was the place for such an address, to be sure! David immediately bounds into a plea for not an audience with God, but for mercy!

But take a look at this first verse carefully — David isn’t asking for God to stay his hand of chastisement. After all, to chastise (from יסר [yasar]) means to instruct or reform most of all. We should all want to be chastised, despite how painful, especially because it is evidence of our sonship in the family of God (Hebrews 12:8)! David here is asking for God to not rebuke and chastise in his hot displeasure and anger. Why? Because the anger and wrath of God is reserved only for those who are the enemies of God. So did David think he was going to

“WATCH OUT, SINNERS!” -SIGNED, A DELIVERED SINNER

Psalm 6

lose his salvation or something? Well, I’d like to think that David was a bit more established in the faith than that…

There’s two possibilities: Firstly, it seems more and more possible as we read the Psalm that David felt that he was being chastised beyond what he could bear. He, as a result, asks God to chastise him not in his hot displeasure and anger. This seems to be the heart of David in this Psalm. Secondly, it could be that David’s cry here may have been one of, “God, I am not your enemy, even though I just acted like one of your enemies. I am your child! Please remember me for good, God, and treat me like your child despite my sin! Don’t cast me off! Don’t disown me!” Though it’s not likely that this was David’s heart, it’s not impossible, and here’s why:

In the second possibility, if it doesn't make sense that David would ask God to refrain from damning him, refer to the previous Psalms where God is being asked to hear David even though it was a certainty that David would be heard, or flip ahead to where David makes some heavy requests of God to not be forsaken, even though God has already promised not to forsake His people — David is saying these things, making these requests not because they won’t be heard and not because he’s afraid that God will disown him, but that he realizes his true place before God and knows what he deserves.

However, it seems clear as we read further and further into the passage that David is simply overwhelmed at this point and is crying out for God to show mercy in this midst of this chastisement. You see, David continues his plea for mercy (but note — not forgiveness! David has already been forgiven of his sins when He became a child of God! The only time we see David ask for forgiveness is but one time in the book of Psalms, in Psalm 25:18, where he is asking for the burden and consequences of sin to be lifted from him in a practical sense. The word “forgiveness” is not used in a typical sense at all in that verse! But more on that later), in verse two, acknowledging his weakness in the flesh and calling upon God to heal him in a physical way, because his bones are vexed.

David is experiencing the deepest, most awful form of sorrow and contrition here. He is literally physically affected because of his sin and his confrontation of the sheer wickedness of the transgression he has committed against a holy God. His bones are vexed; he is trembling and shaking and hurting because of his sin. His skin is cold, his breath short and hot, his eyes are wide, his mouth is dry, his stomach is empty and cramping, his body is simply vexed. All because of some

sin. Some transgression. Maybe some transgression that would be laughed off or at least minimized in the Christian community today.

David continues in verse three to state that it’s not just his body that is vexed; no, his soul is, too. His soul isn’t just vexed, though. It’s sore vexed. It’s even worse than his body! His body is simply suffering the physical ramifications of what his soul is enduring! And then he says, “but thou, O Jehovah, how long?” That is to say, “God, I’m suffering so greatly over here! I’m suffering so very greatly! But as for you, Lord…how long will you let me suffer? You have the ability to deliver me, but when will you?” This verse seems to be begin to unpack the possibility that David felt that his chastisement was too much to bear in his flesh and that God was truly going to kill him.

Verse four continues the thought presented in verse three: “Lord, return, and deliver me.” Now, many might say that this means that David felt forsaken here and that he was asking God to come back to him. This may very well be true; however, let’s take a look at that word, “return.” The Hebrew word there is שוב (shub), and means, well, to “re-turn,” or “turn again.” As in, “redo,” “redraw,” “retry,” and so forth. He is asking God to “turn again,” or “give me another chance.” He is literally asking God to change His mind here, and there is absolutely no mistake or “wiggle room” about it. He says, “God, in your mercy…give me another chance. Return. Deliver me from this, because it seems you’ve decided to kill me and I’m asking for another chance. Re-turn.” It seems appropriate to note that “repent” carries much of the same meaning: “think again.” David says, “turn again.” Wow. (Doubts? See verse 10 of this same chapter for proof of this meaning.)

David continues in verse 5 to make his case, and notice that it’s not all selfish! This is more than a bargain with God, by the way — this is sincere. He states, “If I’m dead, how can I praise you? How can I thank you? How can I worship you? How can I do these things if I’m dead? Please let me live!” Important to note is that David wasn’t advocating for some weird soul-sleep or annihilation doctrine here. He was stating his case for staying on this earth, plain and simple, and he happened to notice that there wasn’t exactly a vibrant church service occurring at the local graveyard each night. Psalm 30:9 echoes this sentiment effectively and gives even more clarity to David’s thoughts here.

In verse six David continues to state his complaints to God about his physical state. He tells God that he is actually weary with his groanings; that is, he was tired of being tired and didn’t even have the strength to cry out anymore! He was so

inwardly exhausted and worn out that the only way to describe this condition effectively would be to state that he was actually weary not only with his state, but with his very groanings about his state! “I’m exhausted with my sighings,” he said. “All night long I weep and cry so much that my bed is soaked and swims in my tears.” The words for bed and couch (מטה [mittah] and ערש [eres], respectively) are both used for the place he slept, and he hyperbolically stated that his bed became a raft because of all of his tears at night. His weeping, don’t forget, wasn’t just because of his physical state; it was because of his soul’s vexation, as well. Simply put, David was a mess. A horrible, pitiful, sorrowful mess beyond concise description.

He elaborates further in verse seven that his eye is consumed because of his grief. That word, “consumed” is from the Hebrew עשש (ashesh), and means to be dried up and sunk inward. He states that he hasn’t gotten sleep and that his eyes had begun to suffer because of it — sullen eyes, dark circles, emaciation, and even blurriness has begun to set it because of his state. He goes on to state that it waxeth old — in other words, it feels like his eyes are much older than the rest of his body because of their state. Psalm 38:10 elucidates this text a bit for us.

But look at what happens next! At some point, David has shifted from the sorrow he had brought upon himself to the sorrow brought about by his enemies! Surely they are one and the same, though — note that after his sin with Bathsheba, the prophet Nathan didn’t pronounce sentence upon David simply because of his sin; no, it was because David gave occasion for the enemy to blaspheme God as a result (II Samuel 12:14) of what he did. It had become public somehow, and now it had to be dealt with. You see, God is generally not interested in “airing people’s dirty laundry.” He is, however, very interested in defending His own name represented through the testimony of His people.

It seems that David’s greatest chastisement was not the bodily harm he had received as a natural consequence from his sin, and it wasn’t even that he had lost so much that was dear to him. It seems clear that the worst part of David’s chastisement was that he, in his sin, had given the enemies of God an opportunity to mock David and his God; in essence, David’s sin harmed the name of God in the sight of the enemies of God. And the oppression of these enemies as a result was too much for David to bear, both for his own sake and (most gravely) the sake of the glory and testimony of God Himself.

However, watch as the confidence of David comes back like a storm. David seems to pick himself up a bit now in verse eight, when he states boldly — “get away from me, workers of iniquity.” Note that he no longer considers himself one at this point, just verses removed from verse one! He has confidence in the deliverance of God just like he stated previously (“I will pray, and I will expect the answer!” from Psalm 5!) and like a lion says in verses eight and nine, “He has heard me, and has heard my request, and will receive my petition! I know this to be true, so WATCH OUT!” Amen! David closes out the Psalm with more confident words based on the confidence He has in God’s deliverance and mercy. He says “I’m not going to be sore vexed for long, sinners. It’s going to be you who is sore vexed!” Turn around and run for the hills, guys! God is on my side!” Well, amen. Need we say more? I think not!

Something to think about!

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In this psalm, we are immediately thrust into a bit of a mystery! In the preface, we are told that this is a שגיון, a shiggaion of David, which he sang unto the LORD concerning the words of someone named Cush, who was a Benjamite. First, we wonder what a shiggaion is, and then we ponder about the identity of Cush.

Let’s not pass over this — it’s recorded for a reason! So what is a shiggaion? So let’s take a look at the actual Hebrew word, שגיון. It comes from the word שגה, which means to mislead or mistake, and it itself means an aberration or, more technically, a dithyramb. So what is a dithyramb? It’s defined as a passionate, rambling poem or speech. So then we’re led to understand that a shiggaion is a passionate, rambling poem. Now, this isn’t necessarily wrong, but, well, oftentimes it really helps to look at other parts of the Scriptures to get some help in determining exactly what one of these is. So when we do that, we find the following:

This word is only used one other time in the Scriptures in Habakkuk 3:1, where Habakkuk is recording a prayer upon shigionoth. Now, given that this terminology (something played “upon” something, such as a neginah or neginoth) used thus far refers to an instrument, we are led to understand that Habakkuk wants his prayer recorded upon shigionoth, the mention and usage of which causes one to think of a particular instrument.

So then what’s the answer? It appears it’s a bit of both. Clearly, a shiggaion is an unfettered, unpredictable poem, but it is also understood to be something which is generally impassioned, such as a plea or a lament, something so passionate that it seems disorganized, wild. So when something is recorded upon shigionoth, it seems to indicate that what is being said or recorded is a wild, passionate plea and should be rendered as such during its recital. This is not to be read dryly or vainly; this was recorded in the throes of pain, loneliness, and trembling before God and should be remembered as such. A shiggaion.

THE PIT OF CUSH AND COMPANY

Psalm 7

So then who is this Cush? Well, we’ll try to keep this one simple. Some folks believe this refers to Saul, who was the son of Kish, and was a Benjamite. That may be, but the obvious answer is that this is someone who was oppressing David that we don’t know. It may have been Saul. Sounds like it could be. But we don’t want to assume here. We do know, however, that this Cush had spoken words to David that were considered words of persecution. It seems that Cush had likely promised David’s death, thus prompting the first words of the actual Psalm…

Verse one opens up quite a bit more optimistically than other Psalms do — David begins the Psalm by iterating that he is fully trusting God, and asking God to save and deliver him from all them that persecute him. Verse two gives the reasoning: He is convinced that without God’s deliverance, his enemy will tear his very soul and rend it in pieces. Obviously, David is not concerned about his salvation being lost here by his use of the terminology “soul” here instead of body. No, this was clearly a strong way of stating his concern about the full, total, complete destruction that the enemy would cause if left to their own devices without Divine intervention. Also note that the pronoun “he” is used here (singular) as opposed to “they” (plural). David is obviously talking about Cush here, and when he states “the enemy” or “enemies” or “the wicked,” it seems clear that he is talking about all they that are working with Cush (or just his enemies in general, but given the heading of this Psalm it seems clear that Cush and Company are of more immediate concern, just like Absalom was earlier).

Verses three through five give us a lucid view of the honest, desperate plea of David. He states, “God, if I’ve done anything to deserve this, then let it happen. If I’ve given evil to those who don’t deserve it, if I’ve instigated this upon myself, then let it happen. Let the enemy persecute my soul and destroy my honor.” Note that the word for “honor” here is כבוד (kabod), which is, of course, recognizable from the Hebrew phrase אי־כבוד (ichabod), meaning “the glory is departed.” So we understand that this honor of which David spoke is his glory, which is God Himself as we learned earlier in the former Psalms. David is essentially stating that all of his glory and honor is God’s anyways, and that he fully acknowledges that if he has done anything wicked to deserve persecution, he would accept the consequence and the loss of testimony and honor. What courage! What transparency!

But we read that David had done no such wickedness. In fact, he testifies to God that he had done quite the opposite — in I Samuel 24:4, David is recorded as having preserved Saul, who was definitely an enemy of David without cause! David closes this thought with a musical rest, a mental break, a proper hesitation.

David now moves to imprecation in verse six, and calls upon God to arise in His anger and lift up Himself in response to the rage of his enemies. He further implores God to awake, not that God has ever slept, but that he is calling on Him, as if He were somehow unaware of or insensitive to David’s plight, to hurry and deliver David by bringing utter destruction upon his enemies. Absolutely fascinating is David’s particular plea to God here in the end of verse six — he says “God, you’ve always commanded justice and judgment; I’m asking you now to fulfill the same thing that you’ve expected of me and all your followers.” What a powerful plea! It almost sounds like a bargain, but not one to David’s detriment. It’s a magnificent request based on David’s thorough knowledge of the character and personality of God Himself. What a plea.

Look now as David continues his bargain of sorts with God in verse seven: He states that after God brings justice upon his persecutors, there will be a great congregation of people to worship Him — all the more reason to deliver David! Please observe here that the word for “return” is the same as we’ve seen prior: the word שוב (shub). And just like the last time this was used in Psalm 6:4, a misunderstanding of this phrase can lead to seriously harmful theology. Observe: God has never left His throne, so He therefore does not need to return to it on high. No, this word שוב (shub) is used the same way it was before: “God, please cease from your apparent inactivity and deliver me!”

David now pivots from a personal address to God into a testimony of His goodness in verse eight, and this testimony continues for the duration of the chapter. David, like Nehemiah did in his endeavors to rebuild Jerusalem’s walls by saying “remember me, O my God, for good,” now states that God will judge everyone according to their righteousness. David, knowing that his righteousness was not due to his own goodness but rather due to the imputed righteousness of God by grace through faith, calls upon God to judge him according to his righteousness and integrity based on that imputed righteousness.

David now launches into an imprecation again, this time not exactly addressing God, but rather a general request of imprecation (an end) upon all those who are wicked. He states that the צדיק אלהים (elhohim tsaddiyq) righteous God tries the hearts and will pass justice and judgment according to His divine scales, whether a man is righteous or wicked. He tries the hearts and כליה (kilyah), reins (or, kidneys) of all. He will make no mistakes on the day of judgement!

David then, in verse ten, reiterates his confidence his safety from the anger and wrath of God due to the fact that he is upright in heart. Again, it is imperative that we do not see this as pride or arrogance on David’s part — he knows his frame, that he is dust. But he also knows that God has saved him from wickedness to righteousness, and that he is safe from the wrath of God.

David continues this thought into the next verse where he states that God judges the righteous and finds them vindicated; He judges the wicked, too, and is angry with the wicked all day, every day, with no limit and to no end. Remember — whatever God is, He is infinitely that. Whatever God expresses, He expresses infinitely. This is not problematic that God is angry with the wicked every day; He hates them as enemies! They’ve put themselves square in a position of anger and condemnation! If God was not angry, He would not be a just and holy God.

David now warns the “straw man” that if he does not repent, then God will sharpen His metaphorical sword and bend his metaphorical bow and prepare his metaphorical instruments of death and set up His metaphorical arrows in order. The concept of metaphor is mentioned here excessively because we know that God is no wielder of these weapons, but you know who was? That’s right — Cush and Company. They have all their weapons aimed squarely at David here, but God is the one who really wields the power to destroy, not Cush.

Just like in verse two, David now speaks in verse fourteen directly of Cush, and indicts him on several counts, but in a most peculiar way: He portrays Cush as a mother, and iniquity, mischief, and falsehood as his offspring. What powerful imagery! Note how David’s fear of Cush is almost turned into pity and disappointment in the midst of this indictment. Almost, it would seem. Almost.

Verses fifteen and sixteen introduce more stunning imagery: Cush has made a pit for David, to ensnare him, to destroy him, but he himself has fallen into this pit, this ditch, which he made for David. Much like Haman in Esther, he would be defeated by his own devices. But take a look — David is speaking as if the battle is already done! As if Cush is already defeated! Listen to his confidence now as he speaks: “Poor Cush — he’s dug a ditch for me, but he’s fallen into it. His best-laid plans of violence will come smashing down on his own head.” What confidence! He simply says, “this battle is already won!”

He closes this shiggaion by declaring that he will praise the LORD according to His righteousness — he will sing praise to the name of the LORD Most High. What a

faith-filled praise! What a confident endeavor! Oh, that we would be like David. In the midst of fear, that we would praise God knowing that He has already won.

Something to think about.

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This Psalm, like many others now, begins with specific instruction to be played upon a specific instrument or performed or sung in a specific way. David here states that this Psalm (מזמור mizmor), this poem set to notes, is to be played “upon גתית (gittiyth).” But what does this one mean?

One of the most delightful aspects of these Psalms we’ve been studying is finding out new things about David and his heart just through these opening instructions. This is absolutely no exception. If you were to look it up in a standard concordance, you’d likely find that a “gittith” is a harp, and you wouldn’t be misled — it is indeed a harp. However, that’s just the beginning! This word is a feminine form of the word which means “a Gittite” or “an inhabitant of Gath.” Okay, so what does ,(gittiy) גתיthis mean? It means that this harp and relevant style of music is a very particular kind — one from Gath (remember, just like with the neginoth, the musical instrument named also carries the connotation of the music style it brought forth or with which it was associated).

So why is this significant? It is significant because David was in Gath at a very low, horrible time in his life. Check out I Samuel 27:1-7, where we find David taking refuge from Saul in Gath, hiding for his life. But while he was here, he “bloomed where he was planted,” so to speak, and assimilated the music instrument and musical style to be a channel for the praise of God! This also serves as a lesson for us that something which can be used for bad can also be used for good!

One last thing — every time this instrument is used to instruct the way a song is to be played (see Psalm 81 and 84 for the other two uses), it is used in an excited, lively, animated fashion. It is a good thing to get excited for God!

Verse one explodes into praise right from the start — O LORD our Lord — oh Jehovah our Adonai — how excellent (defined as “gallant,” “glorious,” “lordly,” “noble”) is thy name in all the earth! David erupts into praise of God and His name;

THE STRONG SONG OF THE CHILD

Psalm 8

in using the term “name” here, David is speaking of God’s reputation, testimony, character, and such like. David goes on to state that God has set His own glory above the heavens; He is higher than the highest! He alone is forever above and eternally transcendent in all His glory!

In verse two, we hear David praise God by saying that out of the mouths of babies He has ordained strength because of His enemies, so that He could quiet His foes. So what does this mean? Let’s start by taking a look at that word for “strength,” which is the Hebrew word עז (oze). It’s a very broad, wide word and has a lot of applications. So which application is right for this occasion? Well, let’s take a look in Matthew, because this is actually a really neat prophecy.

In Matthew 21:15-16, we read of children praising the name of God in that they praised Jesus Christ; when they praised Jesus Christ, they were very much fulfilling prophecy spoken in Psalm 8 by God through David — the enemies of God were sore displeased. And they were stilled. They couldn’t say anything about it. Why? Because they had seen it themselves! Jesus is LORD! And there was nothing they could do! All their power, all their pomp, all their position, all their posturing, was eliminated in an instant in the minds of those who embraced the liberty and love of Jesus Christ! The enemy and avenger was stilled by the strength of the children.

So what is this strength that God ordained for young ones? Their praises! Their strong song of praise! AMEN! Praising God is strength! It was the strength of the jailed apostles, it was the strength of the early Baptist martyrs, and it can be your strength too! Praise the name of Jesus Christ, who is God!

David elaborates in verses three and four: He states that when he considers everything that God has made and ordained, he (like Job in Job 7:17) ponders deeply how otherwise insignificant and small mankind is. He meditates on the awesome power of God and the moon and stars and then contrasts his pitiful state to the magnificence of God. He compares the perfection of God with the sinful, miserable state of man and marvels that God Himself would visit mankind in such a state.

So what does this mean in verse four, this “man” and then “son of man?” This requires a little bit of digging. If you’re a student of the meaning of the names of the line of Seth revealed in the book of Genesis, you’ll note that אנוש (nosh / enoch) means “mortal.” This is the word used for “man” firstly in this text, so as to say, “what is a mere mortal, that God Himself, the Eternal One, is mindful of Him?” David

then uses the word אדם (adam) for man next in this verse so as to say, “how could you ever deign to visit the sons of Adam, sinners though we are?”

Now, some have supposed that this “son of man” here is Jesus Christ. However, I would disagree profoundly given that David is contrasting man’s feeble, pitiable state compared to God — given that Jesus is God, it doesn’t fit in the context presented here. Furthermore, it is stated that the son of man was visited — the word “visited” comes from the Hebrew פקד (paqad) which means to oversee, care for, and remember. So clearly, this refers to the dutiful, loving care which God possesses for His crown jewel of His creation: mankind. Furthermore, to state that the first part of the verse refers to mankind and the second refers to Christ shatters the Hebrew poetic structure of the verse and context of the passage altogether.

David continues in his praise and astonishment in verse five by stating that God has placed mankind just a little lower than the angels and crowned him with glory and honor — mankind is not some evolved accident, the incidental happenstance of time and chance! No, mankind is special! Truly, very, actually special!

In verses six through eight, David marvels at this specialness and expounds upon it by listing the way is manifested: God gave mankind charge over all of His creation! God gave mankind authority over every rock, hill, animal, everything. This is why David marvels — again, if this were Christ of Whom these words are spoken, this would be no cause for shock and worship in David’s mind. Of course Christ has dominion! But the cause for David’s dropped jaw and wide eyes was that mankind, this frail, sinful, mortal creature has been esteemed by the excellent, majestic God in that God exalted mankind, loves mankind, and thinks constantly of mankind and their best interests. Absolutely marvelous!

David closes the psalm with another exclamation of how excellent God’s name is in all the earth, and how fitting it is. He has just explored and expounded upon the amazing, wondrous judgment and care, and now sits in awe of the fact that mankind is a special, wonderful, beloved creation. David says, “I don’t deserve it, but I’m special. I’m different than the whales and the dogs. I’m more important than the moon and stars. I’m so loved and regarded by the God of the Universe!” This should make us marvel and praise, too.

Something to think about.

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This Psalm opens up with yet another different particular description of how the song is to be played; this time, the chief musician is given the instruction that this Psalm is to be played upon מות לבן (muthlabben). Now what this means is, once again, a bit of a mystery.

The word מות לבן appears to come from a combination of two Hebrew words: ,meaning "son." As a result ,(ben) בן meaning "death" or "to die," and ,(muth) מותmany have supposed that this Psalm was composed upon the occasion of David's son dying -- however, this does not make sense contextually or syntactically. Others have alleged that this Psalm was written after one of David's enemies died; this, while likely, does not explain all of what "muthlabben" means for reasons we'll discuss in a bit. Others still have gone quite a bit further into the realm of the fantastic, going as far as to say that the "labben" portion of the word is some mysteriously inverted form of the word "Nabal," somehow referring to an event involving Nabal using a code of sorts. This seems strange and outlandish.

Meanwhile, back in reality, let’s continue to figure out what this means. Well, we remember that so far -- consistently -- when a song is directed to be played "upon" something in the prefaces of Psalms like this, it is referring to a form or style of music or instrumentation that is to accompany the Psalm. Now, this does not exclude the possibility of an exception to this principle, but when we are given hermeneutical consistencies like this we should attempt to stay within that pattern first of all.

In this case, this Psalm does not appear to be appealing to the use of a particular instrument called a “muthlabben” this time; rather, it seems to be referring to a class or kind of [instrument conducive to a] style of music pertaining to the death of an enemy of sorts. I know that's a mouthful, but bear with me -- apparently there was indeed a victory over David's foes (traditionally, this is assumed to be Goliath and the Philistines, but that's quite unfounded with the exception reading into the

The God Who Can and Does

Psalm 9

concept of the "death of the son [of Anak]" or utilizing textual criticism to correct the Masoretes and render this to be the "death of the champion"), and a celebration was now in order by way of performing this song upon "muthlabben." So then what exactly is this? An event or a style of music or instrumentation? The answer: apparently, both. This was evidently a particular style of music and instrumentation used when enemies fell; in this case, a particular enemy has fallen, and this Psalm is evidence of the fact that David gives glory to God for taking care of Him. One might call it a victory song, really!

Before we begin — this Psalm, together with Psalm 10, forms a sort of acrostic. Between the two Psalms, all but 7 letters of the Hebrew alphabet are present and in order. This, coupled with the absence of a introduction to Psalm 10, indicate that the two Psalms were meant to be read and understood together as one. However, we will cover the Psalms separately as we have been doing thus far in our series.

So the first two verses begin with exuberant exclamations from David: “I will praise thee, O Jehovah, with my whole heart! I will show forth all your marvellous works! I will be glad and rejoice in thee! I will sing praise to thy name, O thou Most High!” It’s a glad jubilation of excitement and praise. God has done it, and David is glad! Oh, that we would abandon our reservations from time to time and just rejoice!

David goes on in verse three to state that when his enemies are turned back, they will fall and perish at God’s presence. Even in their retreat, they are doomed. What faith and belief predicated this declaration, and how sweet it is to rejoice with David now that it has come to pass! The word “when” here is not found in the Hebrew text (it simply reads אחור שוב [shub oyeb] that is to say, “enemy turn back”), and is therefore not used in a chronological sense so as to indicate that David was still waiting for it to happen; no, this word is placed here in an accomplished sense, so as to say, “even in their falling back, they have perished!” This word “when” is not here in error, by the way, in case someone might be wondering. No, it’s quite necessary in English to help us understand the perpetual nature of this praise: it is as if David is saying, “any time the enemy rises up against me and shirks away because my great God has appeared on the scene, they are as good as done.” By the way, this event built hope in David and strengthened him for other occasions in which he could boldly proclaim that when he cried out to God, his enemies would turn back (Psalm 56:9).

Listen to David in verses four and five as he praises God once more: “God, you’ve maintained my right and my cause. You executed righteousness and judged rightly.

The bad guy lost (and lost badly) and the good guy won. Because of you.” David here renders praise to God for keeping track and keeping an accurate record and judging according to righteousness. He, as we’ll read soon, kept David’s tears in a bottle — He keeps track and judges righteously, you can be sure of that!

David now taunts the straw man enemy in verse six which leads into praise through verse nine, but not out of pride. He does so in a way that glorifies God and lifts Him up: “Enemy, you destroyed a lot of things, and you destroyed them completely. But now you understand that Jehovah endures forever and he will judge the world in righteousness. He will always vindicate the righteous ones. He will always be present and a refuge for people like me, who were once threatened by you. My God is greater than you.” It’s worth noting that some have read verse six to mean that the enemy has now met their end, but it’s a difficult thing to extrapolate given that he is addressing them particularly in this text. However, it’s not outside the realm of possibility here.

In verse ten, David looks up toward heaven and begins to praise God directly — “those that know you will put their trust in you, Jehovah, because you’ll never forsake them that seek you.” What an amazing, awesome statement. And how true it is. Then, in verse eleven, David then turns his attention to the people of Israel and calls for praise! He calls all those who belong to Him to praise Him and declare among the people His doings. It is hard to not conjure songs like “How Great Thou Art” and “Isn’t He Wonderful” when thinking of a passage like this. We are told to praise Him, for He certainly deserves it!

Verse twelve continues this testimony of God and states that when the wicked make inquisition (דרש [darash] is the word used here for inquisition, meaning a pursuit or a diligent requiring) for the lives of His people, He remembers them; they won’t get away with what they’re attempting to do! God does not forget the cry of the humble! For those who will humble themselves enough to call upon Him, He will not forget them.This is a pattern that extends through the entire Old Testament well into the teachings of the New Testament: God resists the proud, but gives race to the humble (Proverbs 3:34, James 4:6. 1 Peter 5:5).

Coming right off the declaration of the promise of God to deliver those who would rely upon Him, David now faithfully engages in claiming that same promise by calling upon God, begging Him to consider, ראה (ra-ah, meaning to “see, approve, perceive, have respect to”), his trouble and deliver him from those who hate him. Note that David here attributes a title to God here: מות רום שער (rum

sha’ar maveth, “Thou That Liftest Me Up From The Gates of Death.”). What an amazing title for God Himself! Only God can do this! No one else can!

David follows up with his plea for deliverance in verse fourteen with a reason: It’s not just selfish! David has an innate, sincere desire to show forth all God’s praise in public (note the contrast between the gates of death and gates of Zion) and the best way to do that is by being alive! David then states that he will rejoice in God’s salvation. What else is there to do in the light of it?

In verses fifteen through seventeen, David now testifies of the same principle we first observed in Psalm seven — when the wicked digs a ditch, he falls in it. When he sets a snare, he gets caught in it. But this is more than just a natural principle occurring here — this is the providence and vengeance of God taking place on behalf of His people! Notice David’s observation here — he states that Jehovah is known by His judgment; that is to say, God has a reputation! He will always, always, always make it right in the end. The wicked truly will never prosper. Take a look at this word in verse sixteen: “Higgaion.” It’s the one word before the word “Selah,” which we already understand to mean a pause in the music and lyrics. So what does it mean? The word הגיון (higgayon) means a “murmur,” implying by connotation a solemn movement in the music. What a thought in this verse, verse sixteen, and what a marvelous thing that David would accentuate this thought with both “Higgaion” and “Selah.” This means we must absolutely ruminate upon this truth! David then reiterates this truth in the following verse. The wicked will be turned into hell. Everyone who are foreigners and strangers to God will perish. David then states in verse eighteen that the needy will not be forgotten, and their essentially a word meaning a “lifeline” or “expectation” or “rope of — (tiqvah) תקוהhope” — expectation will not perish. Note that the second occurrence of the word “not” in this verse is indeed supplied by the translators, but not in error. The second “not” is implied to have continued from the first one in the passage — these are two continuing, repeating thoughts, not contradicting ones.

Verses nineteen and twenty signal a marvellous end to the chapter: David summons Jehovah to arise and ensure the failure of man’s devices. He petitions God to judge properly as He always does. You see, it is not a harmful or bad thing to ask God to do that which He has always donjon e and has promised to do. David then implores God to put the enemy, the heathen, in fear, so that men will recognize their frailty and mortality. What fitting end to this wonderful chapter.

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This Psalm, given that it is meant to be read alongside Psalm 9, presents an alternative view of the world and circumstances when contrasted with Psalm 9. In this Psalm, we’re given a look at “the other hand” of David’s worldview, but it’s imperative to note that these don’t contradict each other; rather, they complete each other beautifully. You note that there is no introduction to this Psalm; however, make no mistake about it – this is almost certainly not meant to be sung in the same fashion as the muthlabben we just had the privilege of reading immediately prior. This Psalm sounds different, right from the start. Verse one opens up with a question asked by David, addressed to God: “Jehovah…where are you? Why are you standing afar off? Why aren’t you out here showing yourself and snatching your loved ones out of trouble?” We ask this question perhaps more often than you might imagine: “Why aren't you silencing the oppressors, God? Where is the provision you promised? Where is the protection of which I was assured?” Interesting that this Psalm was written as a sequel to such a victorious song. If it is not too much of a “stretch” to draw this application: There really are ups and downs in the Christian life. But they must never hinder our forward progress or reliance on God. They should actually increase our faith.

The next several verses form a portrait of the wicked man. In verse two, David launches into a multifaceted description of the wicked when we describes him as persecution the poor in his pride. This is a contrast to David’s own behavior; not that David was never proud and not that he never persecuted the poor — rather, it is the settled pride of the ungodly that causes them to never look upon the poor with pity — only disdain. David goes on to, in an imprecatory fashion, wish for them to fall prey to their own מזמה (mezimmaw, or “[usually] evil machinations” and “witty inventions”), a recurring theme from the previous Psalm.

David explains a little bit more of his indictment of the proud in verse three when he states that the wicked ones boast of their heart’s desire, like Nebuchadnezzar in

A Portrait of Settled Defiance

Psalm 10

Daniel 4:30; they have no concern for the poor! They only want to make themselves richer, often on the backs of the poor! Therefore they bless the covetous (themselves and others like them), and David makes no bones about it: God abhors or, נאץ (na-ats, to “scorn,” “contemn,” or “despise”), the covetous. Again, this does not mean that a believer cannot covet — in fact, the Bible contains one edification after another for followers of God to not covet — but this is speaking of the general way of life, the settled embrace of covetousness, not the occasional sin. If you can’t imagine what it would be like to live like Ebenezer Scrooge, that’s probably a good sign.

In verse four, David continues speaking of the pride of the wicked when he states that it is this pride that keeps them from seeking after God. And of course it is! Why need God when we have our heart’s desire — self and wickedness? Now carefully observe David’s next words: “God is not in all his thoughts.” Now that phrase is a powerful one, and it provides an amazing glimpse into the mind of the wicked, provided by God Himself in His Word. Let’s take a look:

This phrase, “God is not in all his thoughts,” is a translation of the Hebrew phrase and there’s a few things of (ayin Elohim kol mezzimaw) ”אין אלהים כל־מזמותיו“which to take careful note: First, notice the use of that word mezzimaw. Their inventions and machinations? God is not in all of them. But it goes further than that. This phrase does not mean that God is in some, but not all. No, it means that out of all of their machinations and inventions, not a single one involves God or His purposes or His glory or His will. Not a single one. They are altogether wicked. The last thing to note here is that this is a symptom and product of their pride.

Saints, please consider that we as believers are not above losing sight of God’s glories and allowing our own “best laid plans” to take precedent over God’s plan for our lives. Our machinations can be outside of God’s will, too.

This concept of perpetual, ongoing, complete secular (that word means the opposite of sacred; that which is completely without God) wickedness is further explained and intensified here in verse five when David states that not only is God not in a single one of their thoughts, but that every one of their actions is grievous and that God’s judgments of ,(”khool meaning “twist,” “pervert,” “pain) חול)righteousness, holiness, pity, compassion, and purity are far above their reach, out of their sight, even. The wicked man is described as someone who looks upon his enemies (the poor, the lowly, the pure) and puffs at them — that is, he פוח (puach) at them. Literally, this suggests that he figuratively huffs and puffs and suggests that

he can and will blow their houses down. He exalts himself above others who are despised in his sight and makes sure that they feel oppressed by him at all times.

Verse six reveals to us more than ever the wicked man’s defiance and stubbornness (and his ignorance). He states that he will never be moved, and that he will never be in adversity. Fascinatingly, the Hebrew structure here reads “לדר which specifically gives a powerful ,(dor dor asher lo ra-ah) ”ודר אשר לא־ברע׃rendering of how the wicked man feels: he says, “from age to age, from revolution to revolution, from generation to generation, I will never be in misery or pain.” Wow! What presumptuous pride! Whether or not they actually said this with their lips (undoubtedly they did), their lives showed that this is what they perceived about themselves, and rested in false security — because of pride.

Verse seven peels back the layers of the wicked man even further when it reveals that this sort of man has a mouth full of cursing (hurling imprecations at others) and deceit and fraud. This next phrase refers to an actual serpent: Their venom is located right under their tongues; David is calling these wicked men snakes, snakes who are full of the toxic poison of mischief and vanity (emptiness and useless, temporal, selfish pursuits). See Psalm 140:3 for more on this powerful, image-conjuring illustration.

David continues his description in verse eight when he paints the portrait of the wicked man as one who creeps around in the מארב (ma-arab, or “ambush-places”) and the מסתר (mistar, or “concealed places”) and murders the innocent and secretly plots against the poor, those who were counted wretches and unfortunate (that’s the meaning of the word poor, by the way, חלכא [che-leka]: essentially, it was those who couldn’t hardly do a thing to protect or defend themselves). They're the Sheriffs of Nottingham against the poor, pitiable citizens of his domain. As wicked as could possibly be!

David continues painting this picture in verses nine and ten when he reveals the wicked man as a lion who waits in his den to spring upon the feeble and weak, and as a sick, convoluted hunter of sorts who would snatch the poor and draw them into his net. Verse ten furthers this conjuration in that the wicked man is seen crouching and lowering himself (not the good kind of humbling) so he can pounce upon the poor, that they may fall by his “strong ones,” that is to say, his עצום (atsum, a Hebrew word usually indicating paws, which is from the Hebrew word which means to close upon the bones and crunch them and break ,[atsam] עצםthem). What kind of sick man could be this way? Why, everyone who opposes

God is this way at heart, and the only reason we don’t often see the sheer wickedness of their hearts is because it is generally held at bay by the influence of the church, the basic image of God and subsequent societal implants. That, and they are full of deceit and are adept at pulling the wool over people’s eyes, so to speak. This should make us immeasurably grateful for the salvation offered by Jesus Christ — He didn’t just save us from hell; He saved us from a life like this!

Now look what the pride of man causes him to think in verse eleven: “God isn’t going to remember this (either his actions or the oppression of the poor; maybe both)! God can’t even see this happening! He is hiding His face; He will never see me oppress the poor!” Perhaps this thought is present in the mind of the wicked, derived from the text at hand: “He cared or saw what was going on, surely He’d be doing something about it! Where is He? Nowhere! He can’t see what’s happening!”

Now David sit up straight. He widens his eyes a little bit and then narrows them into a tiny slit of righteous indignation and fervent desire for the glory of God and protection of the poor, presumably particularly God’s people. It seems he almost growls his petition to God in verse twelve: “ARISE, O JEHOVAH! Lift up thine hand! Don’t forget the humble! Show your enemies that you DO INDEED SEE what’s happening here! Vindicate us! Deliver us! Arise and take action!”

Verse thirteen: “What in the world is the wicked man thinking when he contemns (scorns, despises, belittles) God (by contemning the poor)? Where do they come from thinking that they can do this? Haven't they seen your works? They’ve actually said that you won’t require this of their hands! They don’t know you very well! Their pride has blinded them!”

Verse fourteen continues: “YOU HAVE SEEN, Jehovah! You have seen! You know exactly what’s going on! You’ve seen it all! You’ve peered into every single dark corner and every place of ambush! You’ve seen the deepest parts of their hearts and every sick, twisted sin they’ve committed against the poor, the defenseless, the feeble! You’ve seen it and you’ve kept track so you can repay it with your hand of justice and righteousness. God, the poor trust you, and you will help them — because that’s who you are and what you’re known for. You are the helper of the fatherless. You are the helper of the widows. You are the God who sees and will help!

David now specifically calls God to action in verse fifteen: “God, break the arm of the wicked so that they cannot oppress the poor anymore! Take away their

strength and root out every last bit of wickedness and wipe it all out until l you cannot see it anymore! Notice here that David is concerned not only for the poor, but also for the glory of God — he knows that God cannot stand the sight of sin, and wants God to be at rest from this wickedness, too. David is interested in honoring God and helping people.

David now launches into a praise of God that is both profound and amazing in verse sixteen. He extols God as King, the True King, the One King, the Only King, the King of Kings. He is above all, and sees all, and will vindicate the helpless. He is a GOOD KING! Now David praises God for his proper and faithful execution of justice: The heathen, those wicked ones, are perished out of his land. They cannot dwell where God reigns for long. He is KING.

David closes this amazing Psalm in verses seventeen and eighteen by praising God directly, addressing God specifically: “Jehovah, you’ve heard us. You’ve heard the desire, the תאוה (ta-avah, meaning “longing” and “delight”) of the humble, and you will stand them up and cause your ear to hear.” That’s right, the word prepare here doesn’t mean necessarily to “get ready” like it exclusively does today in our modern vernacular. No, it comes from the Hebrew word כון (kun) which means to “set up,” “establish,” to cause “to be erect,” to “make provision.” Amen and amen! What an amazing insight into God’s desire for those who have not anything or anyone but Him. David continues, “God, you will cause your ear to hear so that you can judge the fatherless and the oppressed, so that the sinful, wicked earthly man can’t terrify and oppress the poor and helpless anymore.” What an amazing God we serve!

Saints, there could be a situation you’re facing right now, and it probably doesn't have anything to do with a threat on your life or even your health. But you’re facing life itself, and a lot of that life you're living is influenced by wicked, ungodly people. Please know this: God is watching. God is waiting. God will see you through this. He will stand you up, wipe off your tears, and cause you to sing His praises once again.

Something to consider, to be sure.

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This Psalm opens up rather plainly, with no description of song style or occasion; however, there is a clear reference to the author and the intended recipient: King David wrote this Psalm, and it was meant for the Chief Musician to play and pass along to others.

But what was the occasion of the writing, if it can be discerned from the text at hand? Well, while it is impossible to tell for sure, it seems to be in a situation not unlike when David was fleeing from Absalom during the coup of David’s throne. Interestingly, however, David begins this Psalm with first and answer and then the question to which the answer is addressed. Let’s take a look.

In verse one, David begins with the answer: To Jehovah, to the LORD alone and no other, will David commit his trust. He states this as a response to the question he then asks: “How can you tell me to flee to your mountain for safety?” You see, David was stating here that he found no safety in the mountains, not even “his” mountain, the area with which he was most familiar; no, he found no safety in the valleys and rocks and hills. He found no safety in the chariots and horses and armor of the king. He found no safety in a sword and shield, and he found no safety in the shelter of the environment. His only safety was in the King of Kings and Lord of Lords — there was no other option in David’s mind. To David, he was safer in the middle of a wide open area with God’s protection than in the most impenetrable fortress without Him.

And David was right.

What’s particularly interesting here besides David’s unique approach to the opening of this Psalm is that someone clearly told David to flee like a bird to his mountain. That’s remarkably specific for someone not having said these words to David. No, someone did suggest this, and while it may have been a taunting enemy, most now-departed students of the Bible seem to think it was a well-intentioned friend or two of David that was suggesting that he flee to his mountain. Either way, David is

The Art of War, NOT according to Sun Tzu

Psalm 11

responding to this suggestion with the proclamation that he will not trust in his mountain — rather, he will trust in the Rock of Ages.

Now for a bit of a twist on the traditional understanding of this passage. It seems immediately evident to most readers that the quotation of the friend(s) of David ends here in verse one. However, when reading this chapter syntactically, one can see how the next two verses are quite probably the words of his friend(s) as well. Please don’t disengage because of this; please hang in there and let’s see if we can figure this out together.

Verse two continues with “for lo,” which indicates that the speaker in verse one is still speaking giving David a report of what’s going on (more on that in a couple of paragraphs); he is giving David a reason behind his suggestion for David to run to safety. He says, “because, look — the wicked are getting their arrows ready to shoot the upright in heart: namely, you.” Then listen to what happens: verse three actually makes sense in the context in which it was delivered:

Verse three reveals the grave concern of the friend(s) of David as they say, “If the wicked ones kill you, the one true king, our moral example, our righteous ruler, what will the rest of us, the righteous do?” They’re worried sick that David is going to be destroyed by the wicked, and that the unrighteous will rule in his stead. Therefore, they, like any good citizen, desire strongly to protect their king.

These three verses make a lot of sense this way, read as a continued statement from David’s caring friends; in fact, reading verse two makes no sense if it’s uttered by David. Consider the following: “Why would you say to flee? Because look — the wicked are preparing to kill me!” It doesn’t make sense. The causal word “for” at the beginning of verse two used with that word “lo” forms a “because look” connection. So David wouldn't say “why would I run? Because look — they’re trying to kill me!” No, he would be more like to say, “Why would I run? Because look — I trust God alone!” What is what he did say in verse one already.

Furthermore, verse three is similar in that if read in any other way than this being a quotation of David’s concerned friends, it invariably leads to massive context issues in this chapter. This verse simply doesn’t fit in this chapter well at all if David is saying it. It doesn’t make any sense at all, really: Why would David be asking what the righteous can do? That’s not his literary style so far as we can see, first of all. What’s more, it doesn’t work that David would say this, particularly because of that

word “foundations” used here. You see, David’s friends have a point: “If the foundations be destroyed, what happens to the rest of us?”

So it might help us to understand their point not just for the sake of proving that this is David’s friends talking, but also because there’s a good amount of truth in this passage that can apply directly to us today.

We’ll figure out what this means by breaking down the term “foundations” here. This word is a perfect English translation of the Hebrew word שתה (shathah), which means a basis, moral support, or purpose. In other words, David was essentially the moral compass of the righteous world — those that followed after David as king were positively influenced and spiritually enriched by his leadership. Without him, they would be as sheep without a shepherd! They wouldn’t know what to do, thus their panicked cry: “What will we do if you die?” So this furthers the evidence that David’s friends are still speaking in verse three — they are talking about him!

So thus far, we’ve seen David open up this Psalm by saying, “I’ve committed my trust to God! I know you’re concerned about your future, but how can you say to run away just because the wicked are trying to kill me?”

But David has the answer for them in verse four and speaks up with it: “Don’t you worry about that, guys. Thanks for your concern, but Jehovah is on duty!” AMEN! David states resolutely and faithfully that God is in his holy temple, a sacred place of judgment and wisdom, and is properly trying the children of men. That word “try” is from the Hebrew בחן (bachan) and means to test, investigate, examine, or prove. You see, God is constantly on the lookout, and knows the deepest thoughts and intents of the heart. Because of this, David doesn’t worry. God knows.

By the way, while it’s unusual for us to conceptualize someone “seeing” with their eyelids rather then their eyes, it was a perfectly normal Hebrew custom to refer to the eye by painting a picture (remember, Hebrew is a language of pictures, almost like Egyptian hieroglyphs!) of what the eye does — in this case, it עפעף (aph-aph), or, flutters and blinks. The eye, the eyelid, the eyelash, and so forth, were all considered one unit, though often mentioned by any one of its parts to represent the whole.

David continues in verses five and six to describe God’s actions: Jehovah examines the righteous and no more is mentioned of their test. However, when Jehovah examines the wicked, particularly those who wanted to engage in violence

against David like the ones prompting the occasion of the writing of this Psalm, He acts out according to His holy hatred (remember, that word “hate” (שנא [sa-ne]) means to treat someone as an enemy or foe) and rains snares, fire, brimstone, and a horrible tempest — a seething, raging blast of wind — upon them. This is their portion; this is what they’ve brought upon their own heads with their rebellion and wickedness.

David closes this Psalm with an outstandingly confident assessment of God’s character, and it’s perfectly accurate. He states: “The righteous Jehovah loves righteousness. He is always looking out for the upright.” And how true that is today! God will never, ever leave us! He is always, always watching out for His own. He delights in your doings when they are pure and glorifying to Him. He loves you and desires to keep you safe even more than we desire to keep our own children safe. Let’s endeavor to trust Him even as David did in this Psalm, inasmuch as to recognize Him who is invisible and intangible as being even safer than the tallest, mightiest fortress. Not exactly how Sun Tzu, author of “The Art of War” would say to do it, but David and we have a Defender that Sun Tzu almost certainly didn’t know.

Something to think about.

fin

This Psalm opens up with a similar opening to the sixth Psalm – like that one, this Psalm is to be played upon an 8-stringed harp. The reason for this is similar to the reasoning in Psalm 6 as well; this, after all, is no happy Psalm. Just like in the sixth Psalm, David exhibits a grieving, overwhelmed spirit in this text, one that is clearly evidenced by the first word of the first verse: “help.” In verse one, David begins this psalm by crying out to God for help. Why? What’s the reason? Well, in a sentence, he is overwhelmed by the apparent falling away of Godly people around. Have you ever felt that way before? David sure did here. He states specifically, “the godly man ceaseth;” he, like Elijah of old, was encumbered by the burden of perceived isolation. He felt alone, and he felt like he was the only true follower of righteousness around. This wasn’t motivated, it seems, out of self-pity or anything like that; no, he looked around and didn’t see any other good, honest men. No other righteous men. He felt terribly alone in his endeavors to do right. He goes on to describe why the godly man is ceasing, or coming to an end: because the faithful were failing from among the children of men. So what does this mean? Well, that word, “fail” comes from the Hebrew word פסס (pasas), and means to “disperse” or “disappear.” It doesn’t necessarily carry the connotation of moral failings or a mass compromise of integrity, but it simply means that David was perceiving that there weren’t any Godly men anymore, that the good ones were dying off and/or being scattered away, and thus everyone around him was a vain, flattering liar. An oppressor of the poor. A wicked, hollow man. This greatly grieved David, as it would anyone, prompting him to call out to God for help. David continues in verse two to describe the actions and attitudes of those who, it appeared, were everywhere, outnumbering the Godly ones by what seemed to be millions to one. They are the sort who speak vanity, or emptiness, with their neighbors. They are consumed with the temporal and fleeting. The big annual football game is more important than church, their favorite TV show is more

A Seven-Fold Promise

Psalm 12

important than holiness, their lust for the pleasures of the flesh is more important than purity. They are vain. This is what thrills them; this is what excites them; this is what makes them get out of bed in the morning. They speak with flattering lips and a double heart – everyone is a politician! Everyone is a lawyer! It seems like no one said what they meant or meant what they said. It was like Hollywood and Washington DC all combined in one. And David wasn’t wholly wrong in this observation, because it’s still true today: LOOK AROUND! Turn on your TV or listen to the radio or watch folks at work! This sort of stuff is glamorized! Let this never be found in us, fellow believers. Let this sort of mindset not be named once among us, as becometh saints. David continues in verses three and four with a solemn, grave promise based on his knowledge of the character and reputation of God Himself: God will put an end to all the flattering lips. God will stop the mouths of those who speak proud things, of those who revel in their vanity and emptiness. God will curtail their foolishness and flattery. Those who said, “we will win the world with our words!” and those who claimed that their lips were their own and those who presumptuously asked the question “who is Lord over us?” would be silenced by God in His divine, perfect timing. You see, even though David felt isolated, he knew that God was still on the throne, and He wasn’t oblivious to what was going on. David now reveals to us the words of the Lord God in verse five as a record of God’s answer to David’s petition and confident expectation. God is heard as saying that He would now arise, like a mighty force awakening from some sort of slumber (though we know God sleeps not but is ever vigilant), in response to the oppression of the poor and sighing of the needy. Clearly, the vain flatterers were harming those who could not help themselves in their prideful presumptuousness, exactly like we read about previously in the tenth Psalm. God continues His statement and declares that He would now set the helpless ones in safety, safe from those who would puff at them. Exact same wording as in the fifth verse of the tenth Psalm! God is fully, intricately invested in the safety of His people! In the sixth verse, David takes a minute to give us one of the greatest verses in the Scriptures, reaffirming the infallibility and perfect reliability of the words of God. They are pure, they are sevenfold pure, and they are thus there is not a bit of deception or doublespeak in them. See what David is doing here? He is drawing an infinite contrast between the words of those who oppose God and God’s words themselves. They are opposites, to be sure. One is pure, the other is corrupt! One

is holy, the other is vain. One is reliable, the other is double-tongued. Only God’s words are pure, and what He says will come to pass. As a quick aside, it is sure that there are those who would take this verse and use it to put forth the notion that this is a direct reference to the King James Bible, as it somehow exists in the minds of many as the seventh English translation. However, the King James Bible is not the seventh major English translation – it is the tenth one. To try to force this verse into a particular context is a mortifying, radically inappropriate use of Scripture. Let us never be guilty of doing such things. This verse simply and powerfully states that God’s words are perfect and pure and right. That’s certainly enough. In verse seven, David is recorded as praising God’s testimony of faithfulness, stating that God would keep them and preserve them from this generation for ever and ever. Now, this is often understood to refer to the words of God, and this is true of God’s words as well; however, the Hebrew syntax seems to lend itself to an alternate understanding here: the “them” in this verse may be referring back to the people mentioned in verse five. There’s a tremendous amount of study on either side of the issue, but the great news is that it is true of both. For ever and ever, those that are saved by God’s grace will be preserved. And forever and ever, God’s words will never pass away. This is not an attempt to sidestep the issue, but the words are rather ambiguous, perhaps for a reason. David closes this Psalm with a bit of a proverb, a general axiom of truth: When the wicked are lifted up and exalted, this spawns and gives free course to more wicked men on every side. The phrase “on every side” comes from the Hebrew picture-word סביב (sabiyb), carrying with it an understanding of being encompassed or encircled by the wicked, giving a proper understanding of oppression of the righteous and the poor in this context. When the wicked rule, more wicked are able to come out of the woodwork and wreak havoc with their vanity and pride.

But thankfully, God’s words are sure – He will deliver the righteous. The job of the righteous in those circumstances? Do exactly what David did: cry out for help. It will come. Despite how silent God can seem sometimes, He will rise up and deliver you. And that’s a promise.

Something to think about.

Perhaps the most trepidatious event one can encounter is walking in the dark without knowing anything about one’s surroundings. Whether in a jovial sense, such as stepping on toy cars and building bricks in the dark or in a much more serious sense, like being genuinely afraid of not knowing what lies in the shadows ahead. This fear, this hesitancy causes most people to walk very cautiously in the dark, so as not to be harmed.

In a sense, David found himself in a very, very dark place in the thirteenth Psalm. When we join up with David in this chapter, we do not find him rejoicing or praising the name of Jehovah for His faithfulness and providence. Nor do we find him stating his expectation of God’s vengeance upon the enemies of the throne. No, we find David in a much more sorrowful state, perhaps the most sorrowful we’ve seen so far in our study of the Psalms.

This Psalm begins with no particular instruction to the Chief Musician as to tone or musical accompaniment, almost as if to say, “that’s not important right now.” David, possibly fleeing from Saul but likely fleeing from Absalom at this time, opens up this mournful dirge by crying out to God, “how long will you forget me, oh Jehovah? How long are you going to hide your face from me?” He follows up in verse two with two more questions that begin the same way: “Hoe long will I take counsel in my soul, having sorrow in my heart daily? How long will my enemy be exalted over me?”

Those are four tremendous questions, and they are questions to which David yearns for an answer from God. Because right now, it seems that God is out of sight, far away, having forgotten about David in his struggles, fears and infirmities. So let us address these four questions before moving forward with our study of this thirteenth Psalm. You will notice that the first two questions are very similar, but it is always worth taking the time to dissect all of the Scripture before us to obtain an accurate understanding of the intents and feelings of the Biblical author from the text at hand.

Running, Not Crawling, In The Dark

Psalm 13

First, David asks God, “How long will you forget me?” This is a reflection of David’s feelings of abandonment and disownment. Because of his circumstances, he feels as though he has been neglected by God. Now, can such a one as David truly believe that his God could genuinely misplace His recollection of David, His servant? Probably not, but please understand that David isn’t in the frame of mind to think things through theologically at the moment. No, he was consumed with the notion that because God had not answered his prayer in what he considered was a timely fashion, that God had forgotten about him, or at least was acting like it.

So the first question deals with feelings of abandonment and disownment.

The next question David asks, “how long will you hide your face from me,” reflects feelings of loneliness and isolation — David felt alone. Not only did David feel, in his oppression, that God had put him out of His mind, he felt the feelings of emptiness and despair that came with such a perceived action on God’s part. He was convinced, in this very dark time, that God had put him out of his mind and left him alone to die in a void of isolation.

So the second question deals with feelings of loneliness and isolation.

David then inquires, “how long will I take counsel in my soul, having sorrow in my heart daily?” This reveals first of all that David was not going through some brief “hard time” that lasted a few hours or even days and weeks. No, David was enduring something far more powerful, something far more sinister, something far more destructive. He was suffering from a dark time of doubt and despair almost certainly quite unlike anything he had endured so far.

So what does this first part mean, this question of “how long will I take counsel in my soul?” We understand that he was sorrowful day after day, but how does that first part of the question factor in to his sorrows? Well, let’s take a look. David asks how long he would have to אשית  עצות (shith etsah) within himself. The Hebrew here gives an understanding of “how long will I have to place a plan” or “frame a purpose?” Adam Clarke put it best here when he speaks for David: “I am continually framing ways and means of deliverance; but they all come to naught, because thou comest not to my deliverance.”

So the third question deals with helplessness and grief.

The fourth and final question David asks is “how long will my enemy be exalted over me?” This question is simple but at the same time profound. David is not only asking how long his enemy will be seemingly winning, but notice the indictment behind the question: “God, you promised that you would protect me. Yet here we are — the enemy is winning and I’m about to die.” David is emotionally hurt, confused and frightened. He sees that the enemy, unless there’s some sort of divine intervention, will prevail over him.

So the fourth question deals with loss and fear.

Now in the third verse, David moves from asking questions to pleading with God. He asks God to consider and hear him, something we’ve seen before. He asks God to recover from his place of absence and arise to hear and consider his plea for deliverance. He is tired of trying to come up with solutions himself; he’s exhausted his own resources, what little they were, and is simply begging God to come help at this point.

He asks God to lighten his eyes, lest he sleep the sleep of death. What does this mean? Well, the word “lighten” comes from the Hebrew word אור (ore), and it means to illuminate or cause to shine. This certainly could apply to his occasion of spiritual darkness, and it could apply to his physical state as well. Likely both. Concerning the physical aspect: David was apparently concerned that if he slept, his enemies would assassinate him in his sleep, or perhaps that if he slept, he would die of exhaustion or deep sorrow. This is not unlike David to suggest such a fate for himself. Concerning the spiritual aspect, however: David, in a darker place than perhaps ever before, begs God to shine down on Him and make His presence known. Certainly his request for enlightening his eyes could apply to both here.

In the next verse, verse four, we are made to know David’s greatest concern: He does not want the enemy to have an occasion to boast against him in his defeat, and surely does not want to give the enemy an opportunity to boast against God by subjugating and murdering David. Look at the way he words his concern: “I don’t want the enemy to say they’ve won. I don’t want them to rejoice when I’m moved.” Something to note: Many men are and were moved by threats and lusts — not David. The only thing that could move David was death itself. And he surely did not want to die, to be moved from what he knew was God’s plan for his life: continued leadership and glorification of Jehovah.

In verses five and six, we see the turnaround. As if roused by the remembrance that God would never let the enemy have such a victory over him and his God, David straightens up a bit, chins up, and states that he has trusted in the mercy of God, and says that his heart will rejoice in God’s salvation. He states that he will sing unto Jehovah, because He had dealt bountifully with him. WOW! What a reversal! What a u-turn! What a spiritual victory! David, who was once nervously, fearfully, blindly, desperately tiptoeing and crawling, even writhing in the darkness was now running in the dark!

His circumstances didn't change! His enemies didn’t die! His life didn’t automatically improve! What did, then? What made this change? Let’s take a look!

David trusted God. Even in his sorrows, even when David couldn’t see God or what He was doing or His plans for him, he trusted God. John Gill says it well here: “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…” Amen to that. Observe: Rejoicing was the natural outflow of that trust!

David thanked God. Even though he didn’t have a lot of things going well for him, he took the time to consider that God had dealt (and would deal) bountifully with him. That phrase “hath dealt bountifully” comes from one singular Hebrew word, the word גמל (gamal). Take a look at what it means: to benefit, ripen, or reward. Absolutely stunning — David, even in his oppression, took the time to thank God for His treatment of him. Observe: Singing was the natural outflow of that gratitude.

What a Psalm. There’s so many lessons to learn here. Let us be like David and trust in God when we cannot see Him. Let us thank God for His wonderful works and goodness to us even when things aren’t going that well at all.

Something to think about.

We begin once again with no particular musical instruction, and, like in the eleventh Psalm, not even a titling of this work as a “Psalm” in particular; however, it is indeed a Psalm, and that designation has been honestly supplied for us in the italicized words “a Psalm” in the title. Suffice to say that this particular work of David had no musical instruction; merely an address and a signature. However, as we will see in a little bit, there is, after all, a musical instruction given for this Psalm eventually.

Speaking of signatures, this Psalm has one, and it’s very clear: it was written by David himself. However, there are those who, because of the content and apparent time of the writing, would discredit David as the author and propose that a lying imposter wrote the Psalm instead; they purport Daniel or Haggai to have written the Psalm and either they or someone later placed David’s name on it. Why? Mostly because the “captivity” is mentioned at the end of the Psalm, and this is taken to mean the Babylonian captivity or some other captivity of Israel. However, as we will soon see, this does not refer to the Babylonian captivity or any other captivity at all.

So then, how do we know David wrote it, other than by trusting the integrity of the Biblical writers and providential hand of God in the action of divine preservation? This one seems fairly simple: we have Psalm 53.

In Psalm 53, we find this Psalm recorded once again, with slight variations, the profundity of which repetition and differences we will discuss upon our arrival at the fifty-third Psalm. Our purpose for jumping ahead, to to speak, to this Psalm is to get a glimpse at the musical instruction for the Psalm but primarily here to show evidence of the Davidic authorship of the fourteenth Psalm.

Note how David instructs the fifty-third Psalm to be performed on Mahalath, or in the Hebrew, which apparently means “sickness” since it (machalath) מחלתcomes from the Hebrew root חלה (chalah), which means to be weak, sick,

Nabals, All

Psalm 14

afflicted, and so forth. The only other times we see this word “mahalath” used in Scripture is as the names of two ladies, Ishmael’s daughter (Genesis 28) and Jerimoth’s daughter (II Chronicles 11), the former of which was Abraham’s granddaughter, and the latter of which was David’s granddaughter; in addition to that, we find this word used once more in Psalm 88, which is a heart-rending, depressive Psalm.

Well, then, what does this designation of “sickness” mean? Some have suggested that this means some sort of flute-like instrument, but this assertion is completely without merit, just like the other assertions that it means a choir or a stringed instrument. To deduce that this word means a particular instrument requires a staggering amount of textual reconstruction.

So then what does it mean, after all? It means simply what it says — with sickness. It seems clear that there is a putrid sense about this Psalm (53) as well as the Psalm it accompanies (14) — words like “corrupt” and “filthy” leave no room for sanitation; it seems that the word “mahalath” means exactly what it says.

The fifty-third Psalm also employs the use of the word משכיל (maschil), which means, in a word, “instruction.” So this carries one of two meanings in its current context: this Psalm was meant particularly to instruct, or the Psalm required great skill to play. Thought the latter has been suggested with some merit, when considered contextually, it is likely that this meant the former — there was some instruction to be imparted especially in this Psalm. The term משכיל (maschil) is used in the headers of thirteen Psalms and each one contains information to be absorbed; it is not likely that only those thirteen required great skill to be played. Therefore, we can reasonably infer that the latter meaning is accurate.

Therefore, we can almost certainly apply the musical style and instruction to Psalm 14 as well as it is applied to Psalm 53, since they are practically (but intentionally not exactly) the same Psalm.

So then how does this fifty-third Psalm show evidence of Davidic authorship? Well, it seems likely that if a Psalm were to be hijacked and misappropriated to David in a random fit of intellectual dishonesty, it certainly wouldn’t happen twice. Now, some have said that simply because it bears David’s name doesn't mean he wrote it; it could mean that it was written after his style or written to him. However, these explanations are very, very far-fetched. These two Psalms, Psalms 14 and 53, are properly ascribed to David and absolutely written by David.

So now back to our Psalm at hand, Psalm 14.

Verse one opens up with a bold statement: The fool, נבל (nabal), has said in his heart, “there is no God.” Now, there’s a few different words for “fool” in the Old Testament. One is the word כסיל (kesiyl), which is a Hebrew picture word for someone who is fat in the head — literally, a fathead. It carries the connotation of someone who is stupid or silly. Someone who has no sense. Another word for “fool” is אויל (eviyl), which carries the added connotation (in addition to the definition was just covered) of perverseness. The word for “fool” at hand, נבל (nabal), which means not only a stupid, silly person, but a particularly impious one; one that has no reverence for things sacred, particularly God Himself.

In this passage, we are confronted right away with the nabal. The impious, irreverent fool. The (no fleshly insult intended here) fathead who denies divinity. He denies that there is a God, and is thus relegated to perhaps the most unintelligent class of humanity ever designated by God.

Now, as an aside, many of you may remember the man named Nabal in I Samuel 25, and there’s not a lot of folks who lived up to their name like he did. In fact, he was such a dolt (that’s what his name actually means) that when the Scriptures describe his wife, it is careful to make known that she was a woman of good understanding; that is to say, she was the smart one; the Hebrew words טוב שכל (tob sekel) used for “good understanding” literally mean “good intelligence” or “bountiful knowledge.” Nabal was a fool, indeed!

However, when this Psalm says that the nabal has said in his heart that there is no God, it is not, of course, referring to the man bearing the name. No, it is referring to anyone who would deny the existence of God, particularly those of whom David is speaking in this Psalm. Verse one continues: These fools are corrupt (which comes from שחת [shachath] meaning “decayed” or “spoiled”), and they have done abominable (from תעב (ta-ab), meaning “morally detestable,” “loathsome”) works. David is not at a loss for words for this kind of man. And he states that they’re everywhere: “There is none that doeth good.” So understand then that by saying that these men are everywhere, David isn’t necessarily calling all men atheists; rather, he is describing the actions of men — they are acting as though there is no God, acting in denial of the consequences of their actions so as to even, in practice, deny an obvious fact, much like the adulterous woman in Proverbs 30:20. They were acting as though there was no God because they had no

allegiance to him; He might as well not even exist in their minds. We will get back to this in a little bit.

Verse two continues this thought: God looked down from heaven. Literally, he שקף (shaqaph), a Hebrew picture word for leaning out of a window as far as He could, searching intensely to the greatest of His ability (which is unlimited, as we know). For what reason? Why was God doing this? For what was He searching? The Scripture tells us: He was searching for any who were of understanding, anyone who knew well enough to seek after Him! Awesomely enough, this word for “understanding” is a kin of the word used for Abigail in I Samuel. It is the word שכל (sakal), which means “circumspect” and “intelligent.”

See what David is doing here? He is saying that there is a stupid, fatheaded way to live, and that is as if there is no God. But there is an intelligent, circumspect way to live, and that is as if there is a God, seeking Him out as a result.

But wait! Does not Romans 3:11 state that no one seeks after God? Isn’t this a contradiction? Not at all. In fact, Romans 3 references this very chapter at great length! Take a look! Paul is using David’s indictment of the sinners of his day to cast a cloak of condemnation upon all who have rejected Christ. Those who are under sin (Romans 3:9) are not righteous (3:10), fatheaded (3:11) (and do not seek God as a result of that being the opposite of fatheaded as we have just seen in our text), and useless and spoiled (that’s what the word “unprofitable” means there, from the word αχρειόω [achreio-oh] in the Greek). You see what Paul is doing? He is saying that everyone under sin is this way. No one seeks God. They all live like there is no God. Those who reject Jesus Christ are fatheaded and decayed. This is possibly and likely verified by the fact that in Psalm 14, David specifically says that God looks down upon the “children of men,” a phrase denoting humanity in general. Humanity in general, then, is under sin and depraved.

So back to our main text: David is saying that the opposite of being a fatheaded denier of God in practice or even words is to seek God. And we’ve just seen that those who are under sin cannot seek God. They are yet unsaved. God seeks them. But for those who us who are not under sin but under grace, we can seek God! And so we must! Amen!

In verse three, David finishes the thought that began in verse two: God looked down to see if there were any who sought Him, but found none. This, too, is reflected in Romans 3, and directly quoted by Paul. God did not find any who were

righteous in their own right. They had all gone aside, or, סור (sur). That word means to turn away or turn off, to decline or call back. As “depart from the faith” meant “apostasy” in I Timothy 4, this word “gone aside” means that same very thing in the Old Testament. They have apostasized. They have gone aside. There is not a good thing in them. All men are sinners; they are totally, fully depraved.

Verse four continues: David now goes on to amplify the indictment of foolishness upon those who live as though there is no God — he now questions, as if astonished, their intelligence once again. “Have they no knowledge, these cretins who eat up my people as they eat bread?” Now, why would David say “my people?” Succinctly, it seems that this is not said in terms of ownership, but rather in a sense of belonging, like one might say “this is my church” or “this is my family.” David continues by stating that these fools are not calling upon the name of the LORD, Jehovah. They are remaining outside His salvation and favor.

In verse five, we find an almost out-of-place statement: These cretins, these fools who have wreaked havoc on the Israelites, are recorded as having been in fear even in their assail of the children of God, because “God is in the generation of the righteous.” Even in their attempts at destruction of the children of Israel, they still knew Who they were up against, though they denied Him with their actions and perhaps even their words.

This is still true of people today. Even those who claim there is no God cannot truly deny Him. Interestingly, those who most vehemently say there is no God usually spend their whole lives talking about Him in their arguments against Him! There certainly is a God, and everyone knows it, no matter how seared their consciences may become. God has put “the world” in our hearts, according the Ecclesiastes. There’s an idea of something, Someone, greater, more vast, more infinite than ourselves deeply rooted in the foundations of our very existence.

Verse six seems to be a bit hard to understand, but it seems to bring a scathing indictment against the fools: They have taken the counsel of the poor — counsel which, by the way, directs them to run to God in their trouble — and shamed it. They have made it seem like their counsel is for naught. They have brought trouble upon those whom God has promised to deliver and keep safe, and brought shame upon the counsel of God for them.

The Psalm closes with verse seven, which many have seen to be either preterist or futurist, but seems to be, when properly interpreted within the context of the Psalm

and keeping in tune with the intent and burden of the Biblical author, neither one. It seems to be a plea for the deliverance of Israel from her current state of bondage to sin; David seems to be using the concept of captivity as an illustration for the depravity of mankind and cries to God for deliverance to come out of Zion. He is crying out for the salvation of his people not from a physical army, but from the shackles of sin. There is a lot of speculation about this verse, but seems to be rather simple: When Israel is saved from their sin and depravity and foolishness, they will sing the song of the redeemed, the songs of those who seek after God and not after self, who walk in the Spirit and not after the flesh.

Many have seen this phrase “come out of Zion” to mean Jesus Christ, possibly coming out of Zion; however, we see that Zion is used many times not in reference to an actual city, but rather the seat of God (see Psalm 3:4, 20:2, and 128:5 for examples of this). It seems that this is the use of the term “Zion” in this passage.

What an amazing chapter the reveals the full depravity of man and the solution as well — calling upon the name of the Lord!

Something to think about.

This Psalm opens up with no particular designation of music style, tone, recipient or instrumentation, and we are not informed as to what occasion, if any, prompted the writing of this particular poem set to music. It simply plunges us into the beauty and majesty of David’s deep, inspired thoughts.

This Psalm mirrors a significant portion of Psalm 24; however, we will address the similarities when we arrive in that Psalm. For now, let us simply ponder and examine the passage at hand.

We are asked the question right off the bat: Who shall abide in the tabernacle, or, dwelling-place, of God? Who will dwell in the Holy Hill of God?

First, it is important, nay, imperative that we understand what the Holy Hill of God actually is. It is a place of nearness to God, a place of rest and service. It is a place listed many times in Scripture as the place where the believer should long to be (II Chronicles 5:7; Isaiah 33:15-16; Psalm 2:6; 3:4; 43:3; 24:3-5; 99:9). It is not a physical location, but rather an understood concept of the place near God’s own heart. It is considered the place from whence help comes and judgement is decided. It is the place where we will dwell eternally, but at the same time a place where we might find some consolation even in our mortal frames. In short, it is the heart and haven of God.

With that understanding, let’s move on to look at who gets to dwell with God, who receives blessings from God, who lives in the center of the pleasure of His goodness. It is, according to verse two, he who first walks uprightly. Let’s begin with that.

That phrase, “walketh uprightly,” comes from the Hebrew הל תמים (halak tamiym), and carries an understanding of living a life without blemish, a life characterized by blamelessness, literally “without spot.” One might say, “like Jesus

The Holy Hill is for the Ones Who Will

Psalm 15

Christ.” Though it is impossible to life a perfect life on earth while we are bound to the flesh, God does give us the power by His Holy Spirit to live a life of spiritual victory over the bonds and afflictions of sin. That’s what it means to live a life without blemish — a life characterized by the person of Jesus Christ.

Next, we see that it is he who “worketh righteousness,” or פעל צדק (pa-al tsedek) in the Hebrew. This means someone who systematically commits himself to rightness and equity as a way of life. Interesting to note is that when we look at the name “Jehovah Tskidenu,” or, “God our Righteousness,” this is the word that is used — tsedek, perfectly translated “righteousness.”

After this we see that the Holy Hill may be inhabited by he who “speaks the truth in his heart.” The Hebrew word for truth here is אמת (emeth), and means stability, certainty, trustworthiness and faithfulness. He is a trustworthy man. He is one who means every word that comes out of his mouth, and there is no guile in him. Only Christ can and did accomplish this perfectly, but let us remember that we are to follow in His steps!

Verse three continues with the characteristics of he who would dwell with God in His Holy place: He is one who “backbiteth not with his tongue.” The word from which we get the English translation “backbiteth” is the Hebrew word רגל (ragal), and has to do with not only slandering, but also being a talebearer. It is a poignant picture-word that carries an understanding of “walking along.” In other words, someone who goes around destroying the reputation of others or discredits someone is a backbiter. And not welcome on the Holy Hill.

The next item on the list is “nor doeth evil to his neighbour.” This is broad, and rightly so — the word for evil is רעה (ra-ah), and means just what it says: anything evil. But it has to do with a certain brand of evil, namely affliction. Note that this word is used for “affliction” back in Psalm 10:6, where the wicked man is boasting רעהthat, from generation to generation, he will never be afflicted. He thinks he is invincible against hardships and calamities and barriers to prosperity and success! And it is just this sort of affliction that the Holy Hill-dweller will not bring upon his neighbor.

This verse continues with “nor taketh up a reproach against his neighbour.” The word for “reproach” here is חרפה (kher-paw), which carries an exceptionally powerful understanding of great shame and exposure. In fact, the word here used for reproach — without digging too deeply here — is intertwined with the idea of

someone’s most private areas of their body being exposed. Now, this passage is not necessarily talking about that kind of exposure, but that is the gravity with which we are supposed to understand this word, this word of great shame and humiliation. Those who would bring reproach upon their neighbors are not going to be dwelling on the Holy Hill.

Verse four jumps back on to the positive side of things — you’ll notice a pattern of alternation: verse two is positive, verse three is negative, verse four is positive, and verse five is negative — and describes the holy man once more: He is someone “in whose eyes a vile person is contemned.” Now this phrase “vile person” comes from the word מאס (ma-as) and it means someone who is utterly contemptible or loathsome, for all legitimate reasons. It speaks of someone who possesses no desire to submit to the righteousness of God, someone who is described in many Psalms as those who would afflict David and seek after his life (Psalm 12:8 uses the word “vile” to describe a man like this as well). Therefore, the righteous, holy man will “contemn,” or, בזה (bazah) this kind of man. He will disesteem him, and not honor him, for he is wicked.

On the other hand, he “honoureth them that fear the LORD.” In a stark contrast to how he disesteems the vile, wicked man, he כבד (kawbad) them; he bestows great weight and glory and nobility upon them; he honors them. Note that this word directly has to do with “glory” as well — where “ichabod” means that the “glory כבדis departed,” this word alone speaks of its presence and gravity. It has not departed here! No, the righteous man will make sure that the right people are esteemed and honored.

Lastly in this verse, we read that the righteous man is one who “sweareth to his own hurt, and changeth not.” You’ll notice a lot of italicized words there, and they are there to help us understand what this means: It means someone who will take an oath and abide by it. Now, it is clear that we are to avoid swearing and making oaths today and simply let our yeas by yeas and our nays be nays according to Jesus Christ’s words (Matthew 5:37) — this means that our “yes” should be as weighty as our “I promise” — but this is not a contradiction of that; rather, it carries the same principle, though oath-taking was not at that time disallowed. The principle which transcends testament periods is simple: The righteous man is a man of his word. It is as plain as that.

The last verse in this amazing Psalm lets us know that a he who aspires to dwell in the Holy Hill of God is he that “putteth not out his money to usury, nor taketh

reward against the innocent.” Note that the holy man is not forbidden from putting his money to usury in the form of proper investment or banking techniques, or taking reward of properly acquired interest. No, this is speaking of he who would prey on the נקיא (naqiy), or, the innocent. The doe-eyed would-be investors who are easily scammed or deceived. The righteous man will not oppress the poor or gain money off of them in deceptive ways. He will not take advantage of someone’s lack of savvy or financial prowess. He will be fair and right.

This Psalm closes with the reassurance that “he that doeth these things shall never be moved.” From where? From the Holy Hill, of course. He will live a life in the perfect center of the will of God — regardless of geographical location or social status — and drink deeply from the wells of God’s presence.

Something to think about.

Thus far in our journey into the Book of Psalms, we’ve explored mostly Psalms; that is, almost all of the chapters in this book have been clearly laid out as works particularly entitled “Psalms.” The only exception to this so far has been what we know as Psalm 7, which is particularly a “Shiggaion,” which you’ll remember means a “rambling, aberrant poem.” This evening, we’re acquainted with a work known as a מכתם (miktam).

This word “michtam,” just like the word “shiggaion” before it, is left untranslated from the original Hebrew, and means, interestingly enough, an “engraving” or even a “sculpture.” Now, there have been a number of views on what this could mean, exactly, many of which tragically come from a standpoint of poorly-executed, negative and merely speculative textual criticism. So then, what does it mean that this work is referenced as an “engraving” or “sculpture?”

Well, one of the best ways to discern what a word means is to find it in other places in the Scriptures and see how the providentially-enabled translators translated this Hebrew word into English. If the word isn’t translated any other way, we can at least see other places where it is used to shed some light on what it might mean in this case, too.

However, with this word “michtam,” we find no occasion in which this word was translated into English at all, or used in any other context other than the title of a work of David in the book of Psalms. It is used six times in the book of Psalms, once here and then directly and continuously in a sequence of Psalms, the 56th through the 60th Psalms. So we find no elucidation by comparing this word with other occurrences in the Scriptures.

However, let us take a look at the Hebrew etymology of the word, where we will find some enlightenment as to what this might mean. The word “michtam” finds its roots in the word כתם (katham), which means to carve or engrave, or inscribe. It is

God’s Graces, Pleasant Places

Psalm 16

here that we find our first crumb on the rabbit trail, so to speak, as to the meaning of this word in relation to our text.

Now we turn to a cousin of that word, the Hebrew word כתב (kathab), which means to engrave, but has more to do with writing than carving a sculpture. This word כתב has a derivative word, and that word is מכתב (michtab), which is remarkably similar to our word under examination, “michtam.” Now, in English, if a word is similar to another word, it generally (though there are exceptions) doesn’t signify a connection between the two words. However, in Hebrew, which is much more a hieroglyphic language than English, similarities do count for a lot. This word is found 9 times across 8 other verses of Scripture, and every (michtab) מכתבsingle time it is translated “writing.” Fascinating!

Furthermore, about half of these times the word “writing” is used, it is used to denote that which has been actually engraved on a tablet of stone, and every single time the word is used, it refers to that which is written from an authoritative perspective, either by God, a king, or a prophet. This makes even more sense (and brings us closer to understanding what this word “michtam” means in relation to the Psalm at hand) when you notice that with three of the other times “michtam” is used in the Psalms, it is accompanied by אל תשחת ('al tashchêth), meaning “do not destroy this.”

So then, what does it mean? Well, it means that David is writing something, but it seems to carry with it a connotation of endurance and preservation. This is not a Psalm. It is a Michtam. It is to be carefully preserved and recorded exactly as is; not that this differs from the divine preservation of the other works in this book of Psalms, but it seems to have been a title given to those works deemed particularly suited for permanent engraving.

Lastly, a couple more thoughts on the matter: Some have stated that this word “michtam” comes from כתם (ketham), meaning “gold” or “pressed gold.” While this is possible, it seems to stray from the denotative understanding of the word and, at its roots, smacks of corrupt textual criticism. Finally, some have asserted that this word “michtam” simply means an instrument or type of music; however, it is hoped that our brief foray into the etymology of the word will prohibit such a baseless conclusion.

Finally, in addition to the clear signature of the passage (which we know does not quell the questioning of the textual critics), we know that it was David who wrote this Michtam because Acts 2:27, which quotes it directly, attributes this to David.

Before beginning our study of this Michtam, it is imperative that we understand that this work is very, very different from any that we have so far discussed in our study. Let us quickly refer to Acts 2 when we join Peter in his awesome sermon on the Day of Pentecost; in his sermon, he states that David spoke of Jesus Christ and then quotes Psalm 16 in verses 25-28. This is a very unique Psalm! John Gill, a favorite commentator, states the following concerning Psalm 16: “The whole psalm belongs to the Messiah, and everything concerning the person in it agrees with him…”

Robert Hawker continues this thought in his commentary as follows: “This blessed Psalm is so directly applied, under the influence of God the Holy Ghost, by the apostles Peter and Paul, to the person and work of the Lord Jesus, that we must wholly overlook David the writer of it, (except considering him as a prophet,) so as not to lose the great object intended by it, in supposing that ought of David is meant by what this Psalm contains. Here Christ, and his faith in covenant engagements, are beautifully set forth.” Well said!

Now let us begin our study of the verses of the Michtam at hand!

Verse one opens up with what appears to be imminent danger or a looming threat on the horizon where one might suppose that David cries out, “preserve me, O God: for in thee do I put my trust!” However, given that this Psalm is very different from others (maybe why it is called a michtam?), we know that this is almost certainly the words of Jesus Christ speaking to the Father. Could it be David speaking for himself and for Christ? Absolutely. Is it only for Christ? That seems more likely, given some of the other passages in this Michtam.

Before we think it is too far-fetched for Christ, in His humanity, to put His trust in God by way of actuality and example, let us consider passages like John 12:27 where Christ is pleading with God to save Him. So please understand that these may very well be the words of David here, but let us not be so ignorant as to exclude the probability that Christ is the main subject of this Michtam!

Verse two makes a powerful statement that really only makes sense when looking at it from a Christological standpoint. This reveals clearly that this is a Messianic work — only Christ could say what is about to be said.

Firstly: “O my soul” is italicized, which means it was supplied by the King James translators, but it was supplied correctly to help us understand that the Writer here is not speaking to anyone else, but to Himself. This is given to us by the context, and clarified by the italicized words here.

Now He states to Jehovah: “you are my אדני (adonai), or, Lord.” Remember that this Psalm is magnifying the human aspect of Christ, rather than the Deistic aspect; in this sense, Jehovah is the Lord, or master and ruler, of Jesus Christ. There is no confusion here; Christ Himself said many times in the New Testament that He was subordinate to God the Father in His humanity. This is called economic or relational subordination.

Now is uttered possibly one of the most misunderstood and mysterious phrases in the whole of Scripture: “my goodness extendeth not to thee.” Granted, the word “extendeth” is supplied by translators here as well, but it is done to give a proper understanding of the text. Good thing, too, as textual critics have gone a bit wild with their conjectures and thoughts about what it essentially “should have” said or how it could have been said “better.” However, great trust should be placed in the Biblical understanding of the scholars who God divinely used to preserve His Word in the English language at its height; there is no confusion here either. The phrase simply means that the goodness of Jesus Christ doesn’t extend to God the Father, but rather to those mentioned in verse three…

…the saints that are in the earth, and the excellent. God delights in them, and thus the goodness of Jesus Christ is extended to them. The word for “saints” here is the Hebrew word קדוש (qadosh), and means those who have been sanctified or set apart for God, the sacred ones. The word אדיר (‘addıyr) is translated “excellent” here, and carries an understanding of “wide, powerful, glorious, worthy.” Now tell, I pray thee, how David could be extending his goodness to all the saints in the earth. No, this is Messianic in nature. This is Jesus Christ speaking here through David. That’s why this is a Michtam.

Verse four continues this thought with an inverse of verse three: Those who hasten after another god, will have multiplied sorrows. The Hebrew here רבה עצבת (râbâh ‛atstsebeth), indicates that there will be an abundance of wounds or pain for those

who choose a false god above Jehovah. This has been seen time after time in the Scriptures!

Note that the verse continues with a thought that is generally applied both presently and prophetically but admittedly seems much more Davidic in nature: “I will not offer the sacrifices of false gods; I will not even speak their names.” It does seem as though David “takes over” in the upcoming verses as well. Either way, what dedication here is stated: the names of the false gods will not even be upon the lips of the righteous! This carries an implication of worship. David will not worship false gods, for He worships the True One!

Verse five continues with a verse that could either be implied prophetically or presently as well, but again, seems Davidic at first glance (and perhaps properly so): “Jehovah is the portion of my inheritance and of my cup: you, Jehovah, maintain my lot.” The word portion used here comes from the Hebrew word מנת (menâth) meaning “allotment.” Interestingly, the word “inheritance” here is from the Hebrew חלק (chêleq) means pretty much the same thing: a “portion” or an “allotment.” So David (or Christ; either way actually works really, really well) is saying that Jehovah is his all in all, his Everything. Note that the word “cup” here, כוס (koce) in the Hebrew, means exactly that — a cup. However, we understand that this has to do with the concept of one’s possessions or inheritance as well. When we arrive at the beloved twenty-third Psalm soon, we will address this more deeply. And when it is stated that Jehovah maintains one’s lot, this is stating the same principle in a different way: “You are holding fast my inheritance.” Amen!

Verse six continues this thought beautifully: “The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.” This verse is incredible. The concept of “lines” used here is a reference to something similar to the “cup” in the previous verse: it is a measurement of one’s personal possessions, material or immaterial. Consider Amos 7:17b and similar Scriptures for more on this. David (again, or Christ) is here stating that the lines, or the boundaries of his possessions, are fallen in pleasant places. In other words, he’s saying, “I’ve got it great! I’ve got it made in the shade drinking pink lemonade!” Remember that these words come forth from the mouth of one who was heavily persecuted his whole life, whether it be David or Christ. This teaches us that our attitude is everything, and it should be one of gratitude and humility for our lines given to us by God.

The נחלה שפר (shâphar nachălâh) here, or, goodly heritage, is not referring to one’s lineage or ancestry, contrary to some people’s truncated, myopic perusal of

this word in relation to only its modern usage. No, this phrase refers to once again, that which has been handed down. It has to do with an “heirloom” or “inheritance” or “possession.” David (or Christ) is here rejoicing in his goodly heritage, or, his inheritance. What inheritance? Why, Jehovah Himself, of course, according to verse five!

In verse seven, we see something that seems to only apply to David here, but also could very well apply to Christ, who too had to increase in wisdom and stature (Luke 2:52). The writer blesses (remember, this comes from בר [barak] meaning to “kneel” or “adore” or “praise”) Jehovah in relation to the counsel and instruction. Note the interesting phrase “my reins also instruct me in the night seasons.” Where the words “counsel” and “instruct” are relatively plain words to understand, the word “reins” here is more obscure. However, the word “reins” is also quite simple upon studying it a bit: it comes from the Hebrew word כליה (kilyâh) and means “kidney.” However, this is used metaphorically for the mind; consider such Scripture as Jeremiah 11:20 or Job 19:27. David (or Christ) seems to be saying here that as he prayed to God and meditated on Him all night, he found counsel in Jehovah.

Verse eight possesses a glad and steadfast declaration that he has set Jehovah always before him, and that because He is at his right hand, he shall not be moved. Again, this could apply to David, but in this case, however, we know that this does indeed apply to Christ as it is attributed to Him in Acts 2:26. Christ states that he has made God the Father and the Father’s will the center of his life. Because of this, He is exposed to His counsel and His direction (this renders the critics of the Messianic view [on grounds of Christ allegedly not possibly being able to receive counsel at the right hand of Jehovah and thus could not be in this Michtam] totally silent) and thus will never be moved.

(An interjection is appropriate here: Jesus had to grow in wisdom and stature. He clearly had some degree of knowledge stripped from Him in His incarnation, it would seem. Let us not forbid Christ as the center of this Psalm simply because we insist we understand everything about the incarnation of Christ and all its subsequent effects on the Deistic attributes of Jesus Christ!)

Verse nine continues this thought with the gladness and joy and hope that is to be found in the inheritance and eternal preservation provided by God the Father. Note that his heart is glad (likely referring to the soul), his glory rejoiceth (possibly casually alluding to the spirit or even his jubilant tongue or speech), and his flesh will rest in hope (obviously the flesh) because of the promises of God found at His right hand.

Verse ten is a direct continuation of the previous verse — “I am glad, joyful, and hopeful…because this life isn’t all there is. You will never leave me in the grave or allow me to see corruption.” Note here that this verse is quite possibly the strongest reference to Jesus Christ in this whole Michtam: the term “Holy One” is from the Hebrew חסיד (châs ıyd) and is used only for Jesus Christ here. How do we know? Easy: Acts 13:34-38. This is Jesus! Note also that the word for “hell” here is שאול (sheol), meaning “grave” or “pit.” Jesus did not suffer in what we understand commonly as “hell” or a place of torment. There is not time or occasion to discuss that at length here, suffice to say that although Jesus was in the grave, He did not suffer in hell.

The last verse here summarizes the height of the Christian experience: “You will show me the path of life; in your presence is fullness of joy; at your right hand there are pleasures forevermore.” This is Christ / David saying that because God is good, because He is set before Him, because He is at His right hand, because He gives hope, there is only life and joy and pleasure.

What a thought! And indeed something to think about.

Rather than this Psalm being listed as a actual song with musical direction or even instructions to the musicians, it is listed simply as a תפלה (tephillâh), or a prayer. An intercession, a supplication. However, this word has also been used connotatively as a “hymn,” which fits the occasion perfectly. This is a hymn, and so it is in a book of hymns; it is also a prayer, and so it is to be understood as one.

Verse one opens up with an interesting phrase from the words of David in his prayer to Jehovah: “Hear the right, O LORD…” This word “right” comes from the Hebrew word צדק (tsedek) which, as you may know by this point in our studying of the Psalms, has to do entirely with righteousness and holiness. Therefore, we can and must understand that this phrase might also be said as “Hear the righteous” or “hear the holy” and mean the exact same thing.

An aside here is appropriate regarding the newer translations. Where the King James Bible is translated wholly in a literal, word-for-word method, many of the newer versions are not; instead, they rely on a method called “dynamic equivalency,” better understood as a “thought-for-thought” translation. The reason why this is important is because God promised to preserve His Words, not His thoughts or impressions. His Words are infinitely important and perfect; the thoughts we derive from them, not so much in the grand scheme of things.

Now — there are versions of the Bible that are so thought-for-thought that they are rejected by serious students of the Bible at large: “The Message,” “The Living Bible,” and so forth. Even the “New International Version” is chided by many for being too subjective to be taken authoritatively. But there are other versions that claim to be word-for-word as well; The English Standard Version is one of them, and for good reason — it is a much-beloved, admirable work, despite its origins in the corrupt minority manuscripts, and it claims to be just as word-for-word in its methodology as the King James Version. However, this is not accurate, as we’ll discover as we look at this phrase in the English Standard Version: “Hear a just

A Guileless Prayer From the Blameless Man

Psalm 17

cause, O LORD…” While that may be a fine application of what it means to צדק hear the right,” that is not what the Bible actually says and“ (shama tsedek) שמעcan actually subtract from the individual standard of righteousness David is attempting to convey in this text. Be wary of the newer versions of the Bible; they are very subjective in nature, even the ones that claim to be “word-for-word.”

Anyhow, on with our study.

The verse continues: “Attend to my cry, give ear to my prayer, that goeth not out of feigned lips.” David here is pleading with God to attend, or קשב (kashab) to his cry, which means to hearken or “prick up the ears.” David is crying out to God as though his petition will incite God to some sort of attention and action. And as well he should pray this way! Would that we all prayed in this way! What desperation! Note that David further justifies himself (not to convey himself as sinless, but rather blameless — we’ll see that a lot in this text) by stating that his prayer, his petition or plea, doesn’t come from deceitful or even treacherous lips. In other words, David is saying that there’s no guile or lack of sincerity in his prayer. Also note that because of the accent placement on the word “prayer” in this passage, the lack of feigning applies not only to the prayer, but to the entire verse at hand, and sets the stage for the rest of the chapter.

In verse two, we hear David plead for his sentence to come forth from God’s presence. What does this mean? It is simple when one properly understands what this word “sentence” means: it comes from the Hebrew word משפט (mishpâṭ), meaning “verdict,” “determination,” or “justice” among a number of other connotations. Now, when one thinks of a “sentence” in a court of law, one usually thinks of it in a negative way. However, there can also be a sentence of vindication, which is the kind of sentence we see in this passage. David is pleading for his judgment to be from God, thus vindicating him.

Of note concerning the translation issue here as well: this is translated not as “sentence” but as “vindication” in the aforementioned translation, showing another example of subjective application rather than a word-for-word translation. Though this would mean “vindication” in this case, that is not what the word says in Hebrew. That is a radical over-simplification of the word that eliminates any other understanding of the word. In a very real sense, the newer versions are teaching their interpretation of a verse rather than presenting it without bias.

David continues to plead with God for a just sentence by asking God to behold the things that are equal (for the final time: the ESV here says “right” rather than “equal.” Again, that may be a fine application, but it is not what the text reads). The word “equal” here comes from the Hebrew word מישר (meyshar) meaning “evenness,” “straightness,” and “equity.” David is asking God to see things the way they are, and judge with perfect judgment.

Now David goes in verse three to vindicate himself and support his prayer not out of arrogance or pride, but rather a brilliant testimony of blamelessness and Godliness. He states that God has proven his heart, visited him in the night (we discussed this phrase briefly in the last lesson regarding Psalm 16:7), tried him, all to find “nothing,” which of course means no sin or corruption in his life. Again, that’s not to say that he had not sinned, but rather than he had not engaged in a practice or habit of it or lived a single moment dedicated to its pursuits. It is to be assumed, then, that David may very well have penned this before his sin with Bathsheba and murder of Uriah. Perhaps not, however, given that David was almost certainly in possession of a proper understanding of forgiveness.

Note also that David testifies that he had purposed that his mouth would not transgress. He is stating that he had committed his lips to praise and service to God, not blasphemy or complaining. Now, could David say that he had never done these things? Of course not. Certainly David had sinned with his lips before. But again, what we are seeing is a general pattern of life about which David is testifying — he never said that he was perfect, only that he had purposed to be so. As should we. That being said, it should not be considered a far-fetched notion that David only spoke sinfully on extremely rare occasions.

In verse four, David continues with another seemingly odd phrase: “Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.” Note here that “me from” is italicized, indicating that it was here supplied by the translators, adding clarity to an otherwise-hard-to-understand text. The meaning is actually rather simple: “LORD, in regards to wicked men: I’ve abided by your words and they’ve kept me from the paths of the destroyer.” Okay, so what is this “path of the destroyer?” Well, that seems rather intuitive as well: The word “destroyer” comes from the Hebrew word פריץ (per ıyts) and describes a violent, ravenous tyrant: succinctly, a “destroyer.” David is saying, “I’ve kept your word and not become like them, the ones that oppress the poor and harm your people. We’re like night and day, them and me.” And indeed they were!

Now David moves from a justifying stance to some verses leading up to his actual petition in a most beautiful transition here in verse five: “Hold up my goings in thy paths [as opposed to the paths of the destroyer!], that my footsteps slip not.” This couldn’t be more clear: David is saying that, yes, although he was holy and very much unlike the wicked ones, he was giving all glory to God for holding him up, and begging Him to continue upholding him in the right way. He knew all too well his propensity for sin, his “proneness to wander,” as the old hymn puts it.

In verse six, David moves to state that he has קרא (qara), or called upon Jehovah, meaning something similar (but not exact) to the what the phrase means in the New Testament (yet carrying the same connotation in some way, at least in Genesis 4:26): here it means simply that he had literally cried out to Him for help, that he had put his trust in Him alone and was waiting for Jehovah to deliver him. David now states his confidence in God’s ability and promise to answer his prayers by saying that Jehovah would indeed hear him, and thus He asks again for God to incline his ear unto him, and hear his speech.

Verse seven provides for us a piece of David’s tremendously magnificent request: “Show your marvellous lovingkindness, O thou that savest by thy right hand which put their trust in thee from those that rise up against them.” David now reveals a little bit more about his situation and the reason for his prayer to God: There are those that are rising up against him, and he needs God to deliver him on the basis of his “marvellous lovingkindness.” The word “marvellous” here is amazing! It’s so overused in our society that we’ve forgotten what it means and what it connotes! It here comes from the Hebrew פלה (palah) which means “distinguish,” “put a difference,” “show marvellous,” “set apart,” and “make wonderfully.” That would make a man marvel, would it not?

Now we arrive at verses eight and nine. Here, David makes an impassioned, beautiful plea to God — “keep me as the apple of the eye, hide me under the shadow of thy wings, from the wicked that oppress me, from my deadly enemies who compass me about.” And what Father could resist such a plea! One can almost hear Jehovah respond, “Of course I will keep you as the apple of my eye! Of course I will protect you!” And this is a wonderful way for us to pray, as well.

David now moves to indict the wicked in the following verses, verses ten through twelve, which we will peruse only briefly for sake of time: “They are inclosed in their own fat,” “they speak proudly,” “they have now compassed us in our steps,” They have set their eyes bowing down to the earth (this likely has to do with a predator’s

stance before attacking their prey, as supported by the next verse and phraseology regarding a lion in wait for its prey).” These phrases all describe the awful character of the wicked, not only for the sake of describing them, but also to contrast their character with David’s own character.

Now in verse thirteen David fully unpacks his prayer to God. He implores God to arise and cast down the wicked man and deliver his soul from him, but then he also apparently states that the wicked is the sword of God. Now, there are two reasonably possible interpretations of this. Firstly, it would be understood as seen: “The wicked are also your instruments of chastisement.” However, this does not seem to fit the context at hand, nor does it make sense: God is not generally understood to use a sword against His own. It is not a tool of chastisement. A rod is, such as in Isaiah 10:5. The other understanding of this concept is that the deliverance spoken of in this verse is to be accomplished by the sword. However, this understanding has syntactic issues as well. The Bible does not actually indicate that. Even more so, the italics supplied by the translators seem to lend support toward an understanding that the wicked man here is the sword of God; this is the first view. Thankfully, the next verse gives much more clarity to this concept.

David continues in verse fourteen to ask deliverance from the men which are the hand of God. Although the which are is in italics, they are properly supplied to help us English-speakers understand what the meaning of the text is; therefore, the first view in the preceding verse is correct, even though it may seem out of place at first. Remember that God knew exactly what He was doing when He inspired these Words to us. Consider the following, however: David mentions twice that the enemies, the wicked ones, are God’s instrument of chastisement. But he is clearly not in a position in life right now that is deserving of chastisement! It is plausible, then, to surmise that David is mentioning their role as a tool of God for chastisement in order to further plea for deliverance: “God, I haven’t done anything worthy of chastisement! Why, then, would you not deliver me?” Perhaps. One final consideration: Perhaps this is Saul that is being described — in this case (and in the following verse), it might mean that while David is acknowledging that Saul is the sword of God and the hand of God, being in authority, he is still wicked and thus David remains in need of deliverance.

David continues to indict these wicked men in the rest of the verse, stating that they are men of the world; interestingly, the word “world” comes from חלד (cheled), meaning “to glide swiftly,” implying a fleeting or transitory concept. This is evidenced by the following phrase, where David says that they have their portion in this life,

indicating that they have none in the world to come; their portion, rather, is hell. They have “hid treasure,” implying that gold and silver which comes from the depths of the earth, and they have many children to which to leave their treasure. This indicates two things at least: Firstly, that they have much stuff, stuff which is their portion here. They also have many children, which is an indicator of prosperity and wealth: this is not evil in and of itself, just like with the hid treasures, but it leads into the second indication of this latter half of the verse…

…Secondly, that their stuff will go to their babes, (possibly, but not necessarily, indicating their children’s children), marking once again the fleeting nature of life itself and the avarice and greed that characterizes the lives of those without God. Think of it: Do not many men today live to leave wealth to their children? Do they not work to provide a college education, which is, in their minds, the key to wealth and success? They do, and David states that while wealth and children are not wrong, having them as gods is wrong, which the wicked clearly did.

Lastly, David closes with a testimony in verse fifteen: “As far me [as opposed to them], I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness.” When David arose from slumber every day, his goal wasn’t wealth, and it wasn’t a legacy of riches and treasure. It was the righteousness of God. David had no desire to make an idol out of this present world; rather, he desired to worship and serve the God who saved him out of it and thus bases his cry for deliverance on this truth.

One final consideration about the Prayer of David at large: Please remember that, as David was indeed a sort of typological representation of Christ, this chapter could quite easily be rendered a Messianic Psalm in a manner similar to Psalm 16. Though we do not have a New Testament verification now as we did then with that Psalm, it does seem very fitting for these words to spring from the mouth of Jesus Christ, the One in whom was no guile or sin. Perhaps there is something there, and something worth pondering as we make our way through many more Psalms.

Something to think about.