Psa 22:1

SUPERSCRIPTION: “A PSALM OF DAVID”.

STRUCTURE: See Lesson, Psa 22, overview.

MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?: The cry was wrung in anguished pain from his lips. Yet as he spoke the words, he would know their source. With his wonderful memory of Scriptures, Christ would leap forward in his contemplation to the verses that followed. Unable to ease the physical agony of the flogged back, unable to relieve the pain of the grinding spikes and the chafing of the rough timbers… how his mind — his extraordinary, godly mind — would battle the flesh’s weakness to concentrate on this precious fragment of Scripture.

As the waves of pain swept over him, he would be raised from despair to assurance, from horror to consolation, and he would marvel at the images of this Psalm — being brought at last, as his life ebbed away, to fix his entire being upon the joyous hope of the last phrases. Let this transcendent mind of Christ be in us as we follow his meditations and, like him, fix our affections on the hope set before us.

See Lesson, Forsaken?

WHY ARE YOU SO FAR FROM SAVING ME?: Ct Psa 35:3; 62:1,6,7. This so far is almost lit, for Golgotha was “without the camp”, remote from the Holy of Holies and on the north side of the temple area: Lev 1:11.

SO FAR FROM THE WORDS OF MY GROANING: The “strong crying” of Heb 5:7; AV has “roaring” — a lion (the “Lion” of the tribe of Judah: Gen 49:9; Rev 5:5!) caught in a trap.

Psa 22:2

DAY… NIGHT: At the crucifixion, there was both daylight and (divinely-arranged) darkness!

BUT YOU DO NOT ANSWER: So it would seem, at least at first. Every prayer gets its answer — either Yes, or No, or Wait!

Psa 22:3

Vv 3-5: Though separated by silence and darkness from the Father, Christ still expresses trust in Him: ‘I know Thou wilt hear me, since Thou didst hear Israel’: Exo 15:1; 1Sa 2:1; Psa 34:3,4.

YOU ARE ENTHRONED AS THE HOLY ONE: Kadosh sig righteous, just, or pure. Used of the Lord in the highest ideal of absolute perfection. Christ’s words are the language of profound resignation: “You are righteous… Not as I will, but as You will.” The unanswerable justice of the Holy One was being enacted in solemn and terrible drama on Golgotha. The perfect righteousness of the Holy One was being attested in the sufferings of His Son (Rom 3:25,26). This is what “flesh and blood” — even the flesh and blood of His only-begotten Son — deserves; mankind is being called upon to look, and consider! Here also is the triumph of faith. Even in the awesome stillness Christ still trusts in the Hearer of prayers, although He appears to hear him not. In the wide swirling ocean of dark temptation, the Savior stands like a rock and a beacon. ‘It matters not what I endure — even (if possible) rejection; You alone are holy!’

YOU ARE THE PRAISE OF ISRAEL: “Thou that inhabitest the praises of Israel” (AV) = “You who are enthroned upon the praises of Israel”, ie upon the “heavenly” throne under the outstretched wings of the cherubim in the Most Holy (cp vv 21,24).

Psa 22:4

Vv 4,5: The intelligent pleading of precedent, and also for us the answer to the questions we may sometimes ask or think: ‘Why should I read the OT?’ or ‘Why should I learn all that history?’ Our Savior continually mined these fields for gems of faith, and he stored up these treasures against the time when he would need them. ‘Our fathers trusted in You; so I trust, and more so. You delivered them; I know You will deliver me. They cried unto You; I cry even more, my God, my God. They were not confounded; so now leave me not in these straits to the confusion of my face and the eclipse of You purpose, O You who inhabits the praises of Israel!’

IN YOU OUR FATHERS PUT THEIR TRUST: LXX “hoped” — the word often used for hope of children: Rom 4:18; hence Isa 53:10: “He shall see his seed” (cp vv 30,31 here).

YOU DELIVERED THEM: Like Isaac, the prototype (Gen 22:11,12), and Israel, God’s firstborn (Exo 14:13).

Psa 22:6

Vv 6-8: As if in justification of his Father’s absence from him, Christ disparages himself — “I am a worm.” The lonely prisoner becomes more sensitive to the gloom of his dungeon walls when his visiting friend has withdrawn. So also the lofty spirit of this man is drawn to consider now the stark reality of his earthly tabernacle — in its corruptibility not superior to the lowliest of God’s creatures. Powerless and passive as a worm, he feels himself scornfully crushed beneath the foot of man.

I AM A WORM: “I have said to the worm, thou art my mother and my sister” (Job 17:14; cp Job 25:6; Isa 41:14). An expression of abject humiliation, and also a Heb term of derision for a man with no offspring (cp Isa 53:8; but CT, in the spiritual sense, vv 10,11 there and Psa 22:30,31 here). Christ was a very special worm, as the Heb toolath indicates: the coccus, or cochineal, a unique worm from which scarlet dye is produced by crushing. The dye was used in the manufacture of the priestly garments and the other fabrics associated with the Tabernacle. Cp robe dyed scarlet (Mat 27:28). Was he not the greatest of all priests, and the true Tabernacle, which the Lord pitched and not man (Heb 8:2)? The scarlet derived from the toolath was required for the cleansing of lepers and those defiled by the dead (Lev 14:4; Num 19:6; Heb 9:19). “He was despised and rejected”; yet with his bruising we are healed (Isa 53:3-5), who were once “dead” in the “leprosy” of sin.

SCORNED BY MEN: In LXX, sw Mar 15:32 only. Cp also Isa 53:3. See Psa 69:19n. Christ was not just reproached by his enemies as he hung upon the cross. He was reproached and has often since been a reproach to his friends; this is in large part Isaiah’s message: “We hid our faces… we esteemed him not…”

AND DESPISED BY THE PEOPLE: Many of Christ’s countrymen vainly expected that he would assume the power and glory of an earthly king. “We trusted that it would have been he who should have redeemed Israel” (Luke 24:21). Therefore, the bitterness of their disappointment is proportionally greater. Due to this failed hope, and also the cunning deceit of the leaders, the people “disesteem” Christ and choose the brigand and terrorist Barabbas instead. “His blood be upon us and our children,” they cry derisively, as though the guilt associated with the death of this man who betrayed their hopes were no more than that of a worm.

Psa 22:7

ALL WHO SEEK ME MOCK ME: Scorn and mocking: Judas with his insidious kiss. The men that apprehended him mocked him, as did the officers of the various courts, the chief priests, the Pharisees, the servants, the soldiers, and finally the common mob (Mat 27:39-43; Luk 23:35). Unto the Gentiles, as Paul said, the crucified Christ was a “foolishness” (1Co 1:23) — a source of laughter and derision. In his sacrificial death, set forth before all men, Christ was enacting the prophesied experiences of his nation Israel. Like them, he was a witness (Isa 43:10,12; 44:8) in becoming a curse and byword to all nations (Deu 28:37), as “the man that hath seen affliction” (Lam 3:1).

THEY HURL INSULTS, SHAKING THEIR HEADS: Their malevolence was too great to be expended in words only; there were also signs and gestures. They “curl the lip”, invoking the vision of a pack of wild snarling dogs (v 16).

Add “saying” at the end of this verse, providing the transition into v 8.

Psa 22:8

HE TRUSTS IN THE LORD: Same idea 1Pe 2:23. Lit: “he rolled (himself) unto the Lord”. The cherubim chariot of Yahweh — “the chariots of Israel and the horsemen thereof” associated with Elijah (Mar 15:36).

HE DELIGHTS IN HIM: Sw Psa 41:11, another psalm of Messiah’s suffering.

Psa 22:9

Vv 9-11: The bitterness of the taunts of his enemies has only the effect of driving the Messiah again to appeal directly to his Father. In these verses he reduces himself to the lowest point of frailty, when he had no separate existence in the womb of his mother. From that point he casts himself upon the Almighty. What more excellent representation is there of man’s utter dependence upon God! And so aptly chosen were these words, in that Jesus the Son of God and Saviour of the world graciously put himself on a level with the most humble man; he was one of us! Thus we may see ourselves in his plea to the Father. Of his cry we partake, and the Father replies to all his children: “Hearken unto Me, O house of Jacob… which are borne by Me from the belly, which are carried from the womb: Even to your old age I am He; and even to hoar hairs will I carry you… and I will deliver you” (Isa 46:3,4).

YOU BROUGHT ME OUT OF THE WOMB: OT references to the Virgin Birth: Psa 71:6; 89:26,27; 110:3, LXX; Gen 3:15; 49:1,25; Isa 7:14; 49:1; Jer 31:22; Mic 5:1,2; 2Sa 7:14.

YOU MADE ME TRUST IN YOU EVEN AT MY MOTHER’S BREAST: AV mg and RSV: “Thou keepest me in safety” is correct; in the case of Jesus, this was fulfilled in Mat 2:13-16.

I don’t think the Hebrew literally supports the idea of a mere infant hoping or trusting on God… unless it means: ‘I began to learn to trust in You from a very early age.’ Here, again, the AV mg and RSV are probably better: “Thou keepest me in safety.” Either way, though, the Divine care is clearly there. But then, maybe the passage is teaching that even the baby begins to learn how to trust, subconsciously… from the first day it is held and nourished at its mother’s breast, or rocked and comforted by the father… and that this kind of implicit trust in literal parents is the first step to an explicit trust in the Heavenly Father — a continuum of learning! So believers may clearly expect and hope, and pray, that God will care for and protect their small children. What kind of a world would it be if we couldn’t?!

Psa 22:10

FROM BIRTH I WAS CAST UPON YOU: Since the conception of Jesus was so abnormal, Mary would have some worry concerning his birth. But a woman of her devoutness and faith knew herself to be in God’s care in every respect: “Cast your cares on the LORD” (Psa 55:22; quoted in 1Pe 5:7).

FROM MY MOTHER’S WOMB YOU HAVE BEEN MY GOD: But not (as a false theology would teach) from all eternity!

Psa 22:11

THERE IS NO ONE TO HELP: At the crucifixion there were those who would have helped, but could not. All human aid, even all angelic sustenance, had deserted Christ as he had known it would (Joh 16:32). And though the Father is still silent, His Son is now persuaded that the Supreme Creator will never really desert His supreme creation. This momentary helplessness of the Son was designed by the Father — so that no flesh, looking upon this spectacle, could every glory again. In his absolute lack of strength Christ found the only help that was meaningful.

Psa 22:12

Vv 12-18: Why was it necessary that Jesus undergo such sufferings? Could not sin be covered by something less? These are the questions that come to us when we force ourselves to look closely upon Calvary’s terrible scene. But God had decreed these very agonies of His only-begotten Son to be essential; nothing else would serve the same purpose. Jesus must be “the lamb slain from the foundation of the world”. The measure of the sufferings of Christ is the measure of God’s hatred of sin; our natural estimation of these things must be molded by long meditation and experience, so that God’s mind may be in us. The cross tells us what God thinks of unredeemed man, of how far even sinful flesh removes us from His full communion. Between God and us there is a great gulf fixed, and the cross of Christ is the only bridge.

We contemplate Christ on the cross. Others may have suffered more physical pain, or at least for a longer time. But no man has ever been as sensitive, as intelligent, as loving as Christ: consequently, his mental anguish must have been horrible!

STRONG BULLS OF BASHAN: Sym powerful men of stature — the chief priests who encircled Christ in his death. But Exo 21:32 requires that when a bull gores a man, there must be a payment of thirty pieces of silver! And this was done, to provide Gentile believers in Christ with a place of burial in the Holy City: Mat 27:5,7.

BASHAN: Sig “fruitful”. This very fertile area east of the Jordan was noted for its excellent herds (Eze 39:18; Amo 4:1). Livestock were sent there for fattening; there the bull attained its full power and vigor (Deu 32:14). Proud, fierce, and sullen manner; being sacrificial animals, they are fitting symbols of the priestly antagonists of our Lord. Well-fed, pampered with all luxury, stout and strong, they gazed with contempt upon the poor and naked and weakened frame of Jesus.

Psa 22:13

“They opened wide their mouths” (RSV)… “as a ravening and roaring lion”. Lit, “ravening” means “tearing in pieces”. Cp the figures of speech in Lam 2:15,16; 3:46. The lion’s secretive crouching, sudden spring, fearful roar, and rending of the prey give another representation of the bestiality of Christ’s enemies: Psa 57:4. The “tearing to pieces” suggests the cruel and inhuman Roman scourge, totally different from the Jewish whip. “The Roman lash was often multi-thonged and inserted with pieces of lead, brass, or pointed bones — so that when wielded with force, it tore away large chunks of flesh, exposing veins, inner muscles, and sinews.” Strong men often died under the Roman scourge, even before they were crucified. For others, it was called “the halfway death”.

THEIR MOUTHS: With their mouth (RV). Not mouths, as AV: but singular, sig unanimity in an evil purpose; note “all” in Mat 26:59; 27:22; Mar 14:53,55,64; Luk 22:70.

Psa 22:14

I AM POURED OUT LIKE WATER: “My life-blood is poured out like water” (Joh 19:34), or like the blood of the Passover lamb at the base of the altar.

ALL MY BONES: “Bones” may sig fibers, in the wider sense of ligaments and muscles as well as bones, When the beam to which the victim’s hands were nailed was lifted and affixed to the upright stake, its sudden jerking would shake the body most appallingly. The ligaments would be torn and even separated; the muscles stretched and weakened and cramped. An excruciatingly painful weight would be thrown upon the hands and wrists and shoulders.

ALL MY BONES ARE OUT OF JOINT: The Heb is, lit: ‘My bones have divided themselves’ (ie from me); LXX: “are scattered” (sw Mat 26:31). Also see the spiritual significance of Eph 5:30.

Psa 22:15

MY STRENGTH IS DRIED UP LIKE A POTSHERD: Christ feels himself to be a broken, useless, and scorched vessel of earth — filled with impurities. While the “potsherds” of the earth strive together and with their Maker (Isa 45:9; Pro 26:23), this singularly unique “potsherd” (made of the same “earth”) strove to the end against his inherent weakness to gain the victory over sin on behalf of his fellows.

MY TONGUE STICKS TO THE ROOF OF MY MOUTH: As a result of loss of blood, exposure, heat, and fever, the sufferer had by now become severely dehydrated. “I thirst”, he cried (Joh 19:28). Extreme thirst is the most intolerable of all sufferings. The dryness of Christ’s mouth and lips and tongue was such that his speech was practically unintelligible (Psa 22:1).

YOU LAY ME IN THE DUST OF DEATH: This is Gen 3:19 in its most bitter fulfillment.

Psa 22:16

DOGS: Dogs = Gentiles (Mat 15:26; Phi 3:2; 2Pe 2:22); Pilate had to sign the death-warrant, and Roman soldiers drove the nails.

A BAND OF EVIL MEN: The Jewish Sanhedrin (edah = an appointed assembly).

THEY HAVE PIERCED MY HANDS AND MY FEET: An unmistakable anticipation of crucifixion. (The Heb k’ari — translated “pierced” — means “like a lion”, which is basically meaningless. But the LXX and other versions presuppose the word “karu”, “pierce”, as in Psa 40:6; 57:6.) David must have felt himself to be a helpless victim of a vicious dog pack; they are encircling him, sinking their sharp fangs into his exposed limbs, tearing and rending his flesh while his lifeblood flows out like water. So it is with Christ, but the “fangs” are not literal teeth: they are iron spikes and the staff of a spear: 2Sa 23:7 (cp Zec 12:10; Joh 19:37; Rev 1:7).

MY HANDS: Which may, reasonably, include the wrists. There are many bones in the hands — so large nails driven through the hands would of necessity break bones, thus invalidating, at least literally, Psa 34:20 and John 19:33-36. It is much more likely, and historical records point this way, that crucifixion was carried out by pounding great nails into the wrists, just between the two large bones of the forearm. Incidentally, it is just between these two large bones and just below the hand, that such a nail would pierce the great nerve in each hand — causing excruciating pain.

Psa 22:17

LXX has: “They counted all my bones. They look and stare.” Cp Luk 23:27,35; Gal 3:1. See Psa 34:20; 109:24; 102:4,5. The man who went to the cross was a man who had already begun his sacrifice. By this time he had no form or beauty that might lead natural men to desire him. The flame of his life flickered low; his zeal for his Father’s “house” had consumed him (Psa 69:9). He had willingly spent all; there was no need to hold any strength in reserve. His emaciated condition, his extended position upon the cross, and his nakedness all contrived to bring from his tortured lips the pitiful observation: “I may count all my bones!”

Psa 22:18

As to David: The rebels (Absalom, Ahithophel, etc) share out the honors of state normally vested in the king; these would be symbolized by the special robes for special occasions. So also with Christ: Gentiles have apportioned to themselves his offices as Prophet, Priest, and King (but not sacrifice!); and for two millennia Israel has gone without any of these. “For we brought nothing into this world, and it is certain we can carry nothing out” (1Ti 6:7).

This is the second hint (cp v 17) of Christ’s total nakedness, a great shame. Nakedness is a readily-recognized symbol of sin (Rev 3:17; 16:15). Christ was cursed by the Mosaic Law in being hanged upon a tree (Deu 21:23; Gal 3:13); the public nakedness to which he was subjected may also be seen as part of that curse. It is one of the echoes of the early scenes of Genesis to be found in the Saviour’s death; in many respects, Christ became the “last Adam” to remove the curse brought by the sin of the first.

AND CAST LOTS FOR MY CLOTHING: The division of his few garments was begun, but at last the four soldiers came to the most valuable garment, Christ’s tunic. It was seamless throughout (Joh 19:23), like the robe of the High Priest (Exo 28:31,32); to rend it would be to destroy it. Its seamless unity mirrored his blameless life. They cast lots and Christ’s last possession passed into the hands of a nameless sinner. He now faced death with nothing but his holy character and his indomitable spirit. The special seamless robe, and perhaps his other clothes, the “filthy garments” of his suffering (cp Zec 3:3,5), may have been quietly purchased back, washed and folded, and laid by loving hands in his tomb: ‘Lay these by his side. He will surely need them before long’ (WGos 773).

Psa 22:19

Vv 19-21: In three short intense verses Christ pleads again for that which he has sought from the beginning of the psalm — his Father’s visible favor. In strong crying and tears he multiplies his petitions. In v 21 finally comes the answer to his prayers and the breaking point of the psalm: “Thou hast heard me!” The darkness which has shrouded Golgotha for some time, the coming of which brought forth that desperate cry “My God, my God!”, is now broken by light. His last few moments are ones of exultation, as reflected in the last section of the psalm. Christ faces death triumphantly, knowing he has conquered the final enemy. His work is finished and in his last minutes he catches a bright vision of the glory that will follow (vv 22-31).

V 19: A cry for help as death approaches. It is a repetition of v 11: “Be not far from me, O Yahweh.” God’s presence constitutes the only deliverance that he desires. May our prayers be imitations of this great prayer of our Teacher — in constant importunity, steadfast faith, and assurance of reply. God never yet forsook in need the man that trusted Him indeed.

BE NOT FAR OFF: “With God’s help we can do wonders. We can surprise ourselves. We can surprise everyone. Without God’s help we can do absolutely nothing, nothing, nothing. We may appear to be doing something on our own. We may appear to be conquering worlds, advancing frontiers, controlling millions, accumulating hoards — but it is all vain and empty: merely a false gilding of the brief path to the grave. How soon it is all over! — and another corrupting corpse is hastily buried with hollow pomp and circumstance. But with God’s help every simple, humble step of day-to-day life is being chiseled into eternal rock: stepping-stones ever upward to everlasting joy and usefulness and life, and glorious divine companionship” (GVG).

Psa 22:20

DELIVER MY LIFE: AV has “Deliver… my darling”: ‘my very special one’ (Gen 22:2,12,16; Psa 35:17; 68:6 (solitary); Pro 4:3; Jer 6:26; Amo 8:10; Zec 12:10). LXX reads “my firstborn”. Could this be a ref to Peter in peril? Joh 18:6-16. Cp Luk 22:32.

Psa 22:21

RESCUE ME FROM THE MOUTH OF THE LIONS: Both Paul and Peter appropriate these words to themselves: 2Ti 4:17; 1Pe 5:8 (link this with the Comment on v 20).

FROM THE HORNS OF THE WILD OXEN: But the only “unicorn” (AV) is an African antelope. RV, RSV, and NIV read “wild oxen”. Note the // in Isa 34:7; Deu 33:17; and Psa 29:6. Prob this expression describes the ox-cherubim of the sanctuary. Thus, “You have heard me from…” means: ‘You who are enthroned above the temple-cherubim (vv 3,24), hear my cry and come to my rescue.’ This happened at Golgotha (Psa 18:6-15n, and esp v 10). V 24 and the rending of the veil are in response to this prayer on the cross.

Psa 22:22

Vv. 22-31: The theme and tone in this section are dramatically different. Yet this is not a different psalm tacked on to the other, but a very fitting, very moving, logical development of what has gone before. The darkness enshrouding Golgotha is lifted (at least so far as Jesus is concerned), and the last conscious moments of our Saviour’s mortal life are ones of joy (poss a euphoria arising from approaching death?). More clearly than ever before can he foresee “the joy set before him” (Heb 12:2); buoyed up in this way he endures the cross to the very end. His words, prophetically recorded by David, indicate that his vision was of the Marriage Supper of the Lamb.

I WILL DECLARE YOUR NAME TO MY BROTHERS: Christ in his death was declaring the righteousness of God and thereby providing a basis for the forgiveness of man’s sins (Rom 3:23-26). Quoted in Heb 2:12 as additional proof that Jesus truly shared the stricken nature of his disciples. They are his brethren, and are so called for the first time after his resurrection: Joh 20:17,19. And the “Name” he manifested to them (Joh 17:6) was Exo 34:6,7. The perfect follow-up to the picture of suffering and sacrifice already presented.

IN THE CONGREGATION: The solitary suffering of vv 1-21 has brought into being a congregation (LXX: ekklesia) of whom the suffering Servant is now the acknowledged leader and king. Note: when the risen Lord appeared to his assembled brethren (Joh 20:19), he stood in the midst: Joh 17:6,8,26.

Psa 22:23

YOU WHO FEAR THE LORD: Comes first in the triad here, followed by Jacob and then Israel. Again, Luke’s record makes deliberate allusion in Luk 23:40,47.

Psa 22:24

Praise God and reverence Him, for He has not despised nor abhorred the affliction of His Son (Heb 12:6); neither hath the Father hid His face from the Son who cried unto Him. This is in stark contrast to the men who scorned and mocked Jesus upon the cross (vv 6-8). Even those who had professed discipleship forsook him and fled, hiding their faces from him (Isa 53:3), as did even Peter. His Father alone remained true to Jesus, because in Jesus was His name and His purpose. Just as the Spirit of God moved upon the face of the primordial waters and brought forth light and life, so the Spirit hovered over Jesus on the cross and in the tomb: darkness was made light and death was transformed by that Power into life again. Jesus cried to the Father, and even when his voice was silent in death, his words still echoed in heaven, and the Father heard. Thus was brought to birth the new, or spiritual, creation.

HE HAS NOT DESPISED: An effective understatement for the pleasure of the Lord (twice in Isa 53:10).

HE HAS NOT HIDDEN HIS FACE: The shining forth of the glory of God’s cherubim (Psa 80:1; Num 6:26; cp vv 3,21 here). In Psalms, always ref God’s presence in ark / tabernacle / temple: see VL, Psalms, God’s face.

Psa 22:25

FROM YOU COMES THE THEME OF MY PRAISE IN THE GREAT ASSEMBLY: As in v 22. During the years of his ministry Christ always used the great feasts for the public proclamation of the gospel embodied in himself. Standing in the courts of Herod’s temple, he was himself the true temple, built by God and not by man (Heb 8:2). In him may be discerned, in one facet or another, the priest and the altar and the ark and the offering. In him all the shadows became substance as he hung on the cross, and the Father’s saving name was written in bold letters for all to read. Those who come unto him, who serve God in the true temple of His Son, will stand at last in the great congregation of spiritual Israel — the new Jerusalem. The “144,000” who constitute the spiritual temple of the multitudinous Christ will assemble upon mount Zion in the literal millennial temple, and their praise will be of God in a new song which mortals cannot learn (Rev 14:1-3).

I (WILL) FULFILL MY VOWS: As in v 23. The vow implicit in his baptism was fulfilled without fault in his life and then also in his death. Prophetically, he had been baptized into his own death. He was faithful in all things; he deferred not to pay that which he had vowed (Ecc 5:4). He drank to the very dregs the cup of suffering prepared for him.

Spiritually, though not legally, Christ took up the vow of a Nazarite (Num 6); separation from sin and dedication as a priest. Although he did experience death, he fulfilled the Nazarite vow in that death could not defile him. He who was free from sin could not be held in the clutches of death.

Finally, in keeping with the obvious theme of this section, it may be suggested that there is also an allusion here to marriage vows. At his baptism Jesus was proclaimed the Lamb of God, and therefore the one who would be the Bridegroom at the Marriage of the Lamb. That public act was his betrothal or engagement to his prospective bride, the nation of Israel. From that time forward Jesus offered his life as the dowry to buy his wife from her natural father, the old Adam. The dowry was made up in full only by his poured out blood. In his death he performed the vows and sealed the marriage covenant with all believers.

While Christ “slept” — like the first Adam, in a garden — there was taken from his wounded side a woman: the spiritual bride, partaker of his sufferings. Even today God is continuing to fashion this multitudinous bride out of the wounded side of His firstborn. Each constituent passes through a baptismal death, and by faith in the last Adam becomes “bone of his bone and flesh of his flesh”. When the Bridegroom returns to claim this bride, then those who are worthy will become one body and one spirit, glorying in perfect union with their Lord and Master forever.

Implies the eating of peace offerings (Deu 12:11,12), with Christ in his kingdom (Luk 22:16; Psa 22:26; Isa 25:6; Joh 6:50,51).

Psa 22:26

For some of the numerous connections between resurrection and eating, see Mar 5:43; Joh 12:1,2; Rev 19:9; Exo 24:11. And with special application to Christ himself, see Luk 24:35,42,43; Act 10:41. Finally, of course, Christ himself is the “bread of life” for those who are raised from the dead: Joh 6:33,40,41,50,51,54,58.

THE POOR WILL EAT AND BE SATISFIED: Ct curse of Deu 28:39.

THEY WHO SEEK THE LORD: Significantly echoed in Act 15:17.

Jesus thirsted as he hung upon the cross (John 19:28) but found no relief in the offered drink. His sustenance, as always, was not in actual meat and drink, but in doing the Father’s will (John 4:32,34). This will was perfectly and conclusively done in His Son’s sacrifice: “I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever; and the bread that I will give is my flesh, which I will give for the life of the world” (John 6:51).

The Edenic curse, in part, pertained to food: “In the sweat of thy face shalt thou eat bread” (Gen 3:19). The first Adam and his progeny were destined by sin to labor arduously for the food that perisheth; though they would eat of it, they could not be fully and lastingly satisfied. Jesus Christ, the “last Adam”, labored in the sweat of his brow in the garden (Luke 22:44). Upon the cross his sweat was again mingled with his blood. The “bread” born of those labors was the “hidden manna” (Rev 2:17) of eternal life, reserved now in heaven (Col 3:3) for his faithful followers.

The glorious time is coming when he will return to share this “meal” with the meek. Those who have sought their Lord in word and followed him indeed, will partake of his bounty in perpetual praise of God’s glory. The two miraculous feedings of the multitudes in Galilee will be re-enacted on a stupendous scale at the Marriage Supper of the Lamb upon Mount Zion (Isa 24:23; 25:6): “…A feast of fat things, a feast of wine on the lees, of fat things full of marrow…”

Previously all “fat things” were God’s portion only (Lev 3:3-5,14-16), just as He alone hath underived immortality. But now the “fat things” — and immortality itself — are freely shared with the chosen ones of mankind! “He will swallow up death in victory; and the Lord God will wipe away tears from off all faces” (Isa 25:8). Surely it was the immortal pleasure of the saints which Jesus held in prospect that prompted him to say on the occasion of the Last Supper: “I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom” (Mat 26:29).

The poor of this world, rich in faith, will at that time be satisfied with the “bread” of immortal strength and the “wine” of eternal joy (Psa 132:15; 104:15), foreshadowed in the weekly memorial emblems. Those who have hungered and thirsted after righteousness shall finally be filled (Mat 5:6).

They will sing the song of fellowship that only the redeemed can truly appreciate; all things will be forever new: With every fiber of their glorified spirit bodies they may taste and see and feel and experience the goodness of the Lord (Psa 34:8).

Psa 22:27

The outcome of all the shame and suffering described in this psalm: a worldwide kingdom of God. Remarkable!

Here is the joy set before Christ, by which he was strengthened and encouraged to bear the agonies of the cross. In these two verses (27,28) the results are given first and the cause last: All peoples shall worship the only true God because He is the king and governor of all peoples through His only-begotten Son.

“O Thou that hearest prayer, unto Thee shall all flesh come” (Psa 65:2). “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, ‘Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever’ ” (Rev 5:13). In that future day, the contemplation of which filled the mind and heart of Christ, superstitious and ignorant men will no longer feel or grope after an “Unknown God”, but will cast their pathetic idols to the moles and bats, and fall upon their knees in earnest supplication and reverence toward the One Lord of heaven and earth (Acts 17:23,24,27; Isa 2:20).

“And there was given him (one like the Son of Man) dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Dan 7:14; Rev 11:15). The One Who is and has always been the Supreme Ruler of all creation will, through His representative, finally assume visible and recognizable control over His domain. Through a veil of pain and tears Jesus saw the shimmering beauty of the new creation, of which he was to be the firstborn creature. When we, his followers, try to imagine our participation in the glorious restitution of all things, what prayers, what words can express the desires of our hearts? “Even so, come, Lord Jesus. And remember me, Lord, when thou comest into thy kingdom.”

Psa 22:29

The theme of vv 27, 28 is continued.

ALL THE RICH OF THE EARTH WILL FEAST AND WORSHIP: This class is called “the proud” in the RSV: the great and mighty of this world, most frequently spoken of in an unfavorable sense. Nothing can testify so eloquently to the universality of God’s worship in the kingdom age than this phrase. Even those who in this age are generally furthest removed from Christ and his gospel will be found among the throngs of worshipers who go up to Jerusalem to worship the Lord of hosts and to keep the feast of tabernacles. Even kings will be among their number (Psa 72:10,12,15).

ALL WHO GO DOWN TO THE DUST WILL KNEEL BEFORE HIM — THOSE WHO CANNOT KEEP THEMSELVES ALIVE: These are phrases which encompass all mankind, for no man can ransom himself from the grave; no man can pay to God the price of his own life (Psa 49:7). Only God can redeem man by Christ, His strong arm of salvation (Psa 80:15). Man’s salvation in every age has been conditional on the acknowledgement of his own weakness and the sole strength of God. The work of justification is the Father’s alone; it is not by works, lest any man should boast, even though belief and obedience are necessary to bring man within the scope of the Father’s grace.

Psa 22:30

Vv 30,31: Like its great counterpart (Isaiah 53), this psalm ends with a vision of Christ’s “seed” — those who will be born out of his sufferings, those who will be justified by a contemplation and imitation of the “travail of his soul” (Isa 53:10).

The “Seed” (posterity) is a Biblical theme traceable as far back as the garden of Eden. The “seed of the woman” (Gen 3:15) is both singular and plural, as is the seed of Abraham (Gen 12:1-3; 13:15; Gal 3:16,27-29). As in all things, the natural is a pattern of the spiritual: A single seed placed in the ground can by God’s oversight produce a multitude of fruit, a numerous “seed”. So it was, and will be, with Jesus: Joh 12:24, RSV.

In his death Christ was the sower going forth into the field, weeping as he bore the precious seed to its resting place. But he believed the promise that the single “seed”, left to die in the ground, would doubtless come again, being transformed into a harvest of a rejoicing multitude (Psa 126:6). This spiritual posterity would be reckoned a “generation” in God’s sight, “a chosen generation” (1Pe 2:9), the “children” whom God would give His Son (Isa 8:18; Joh 17:6; Heb. 2:13).

Psa 22:31

The “rebirth” to spiritual life of Christ’s spiritual seed will be the final and climactic declaration of God’s righteousness in Christ (Rom 3:25,26). When death is swallowed up in victory, it will be as though a new nation were born in one day from the “womb” of the earth (1Co 15:54; Psa 110:3; Isa 66:8).

CONCLUSION: The suffering servant of Jehovah was cut off from the land of the living, apparently with no offspring whatsoever. The eunuch on the road to Gaza was puzzled: “Who shall declare his generation?” (Isa 53:8; Act 8:33,34). He had none; and yet he was to have a great seed! The “eunuch” Jesus was to become the “father” of hundreds of thousands! of millions! As his life-blood watered the soil of Golgotha they passed before his eyes: the company of the redeemed… an awesome spectacle of familiar friends, of children not yet born, and of old men long dead — all his “seed”! “I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and peoples, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, ‘Salvation unto our God which sitteth upon the throne, and unto the Lamb’ ” (Rev 7:9,10).

What began with a sob ended with a song. With a towering vision of the future glory Christ was sustained in those final moments… and now the time had come. He gathered his strength to utter the last words. One final moment… that the pain, the humiliation, the grief would be indelibly printed upon his mind. And then… “It is finished!” It was the cry of a servant whose work is done, an artist whose masterpiece is finished, a sufferer whose trials are over, a conqueror whose victory is won.

IT IS FINISHED: He closed his eyes as the heavens thundered and the earth quaked. Perfect love had proven itself stronger than death. The beloved Son of God passed through the veil. But with God there could be no ultimate evil: even the death of His only-begotten Son would contribute to His righteous purpose. Tragedy would give way to triumph. Out of death would come life, endless and lovely and glorious.

Psa 23:1

SUPERSCRIPTION: “A PSALM OF DAVID”. See Lesson, Good shepherd.

OUTLINE: A sequence of three separate figures of speech: 1-3a. The Shepherd 3b,4. The Guide 5,6. The Host

HISTORICAL SETTING: (1) 1Sa 16: David’s anointing by Samuel (see notes), or (2) 2Sa 16-18: Absalom’s rebellion: incl recovery from illness (v 3), valley of Kidron (v 4), rebels as enemies (v 5).

The story is told of a Mutual Improvement Class where it was a night for reading practice, and the reading was Psalm 23. Two members of the class were called upon to read the psalm. Each read it faultlessly, but there was a subtle yet significant difference. The older brother was later asked privately about this, and why his rendering was clearly superior to that of the younger brother. The reply was simple yet profound: “He knows the Psalm, but I know the Shepherd.”

The Psalm Analyzed:

FAITH: The LORD is my shepherd. ASSURANCE: I shall not be in want. CONTENTMENT: He makes me lie down in green pastures. PEACE: He leads me beside quiet waters. LIFE: He restores my soul. DIVINE GUIDANCE: He guides me in paths of righteousness for his name’s sake. CONFIDENCE: Even though I walk through the valley of the shadow of death… COURAGE: I will fear no evil. COMPANIONSHIP: For you are with me. COMFORT: Your rod and your staff, they comfort me.

PROVIDENCE: You prepare a table before me in the presence of my enemies. FAVOR: You anoint my head with oil. HAPPINESS: My cup overflows. BLESSINGS: Surely goodness and love will follow me all the days of my life. IMMORTALITY: And I will dwell in the house of the LORD forever.

V 1: David is brought in from keeping the sheep. Cp Psa 78:70-72: from shepherd flock to (ultimately) throne room.

THE LORD IS MY SHEPHERD: The “Lamb” becomes the “Shepherd” — a complete, though exquisitely logical, role reversal! “The Lamb… shall shepherd them, and shall lead them unto living fountains of waters” (Rev 7:17). Cp Eze 34:12-15,23-25; Isa 40:11; 49:10; Mic 7:14; Joh 10:1-16.

I SHALL NOT BE IN WANT: “One thing is not lacking to me” (LXX). This is quoted by Jesus, without the negative, to the rich young ruler who professed to have kept all the commandments: “Yet lackest thou one thing” (Luk 18:22). What one thing? The Lord as your Shepherd: therefore, “Come, follow me.”

Psa 23:2

HE MAKES ME LIE DOWN: Shepherds say that a sheep only lies down when it is fully fed!

IN GREEN PASTURES: The word describes a verdant spot in a barren wilderness. Mar 6:39 (the feeding of the 5,000 men in the desert) is a deliberate echo of this verse. Incredibly, Christ is both Shepherd and “pasture” to his flock (Joh 6:48,51)!

HE LEADS ME BESIDE QUIET WATERS: “Still waters” (AV) is, lit, as the AV margin: the waters of quietness or rest (RSV). It is the flock which is still — in quietness or at rest; the stream is gently flowing. Cp the “resting place” of the Ark in Num 10:33.

Psa 23:3

HE RESTORES MY SOUL: That is, he causes my soul to return (to him): 1Pe 2:25. How does he do this? By the perfect law of the Lord: Psa 19:7.

HE GUIDES ME: As in Act 8:31,32: As Christ was led as a lamb to his death (Isa 53:7), so he — through Philip — leads the Ethiopian to the waters of baptism. But the one whom he leads must be willing to be led!

IN PATHS OF RIGHTEOUSNESS: Because that is his character — he knows no other “path”! The paths of righteousness (v 3) inevitably lead through (not around) the valley of the shadow of death (v 4). It is through much tribulation (and only so) that we enter the Kingdom: Act 14:22; Rev 7:14.

The will of God will never lead you where the grace of God cannot keep you.

Psa 23:4

THE VALLEY OF THE SHADOW OF DEATH: (1) A dark defile near Bethlehem? The Judean desert nearby can be most desolate and dreary. (2) The valley of Elah (1Sa 17:2,3), where the youth David stood in the shadow of the giant Goliath?

(NT) His literal baptism prefiguring the actual death through which he would go. On that last night before his arrest, the dark valley of Kidron, which he traversed on his way to Gethsemane, was surely a “valley of the shadow of death”!

This valley has no terrors for the Guide because he has been there before (Psa 22). And, accordingly, he who follows his Guide comes safely through it — with proper emphasis, of course, on deliverance out of death, not necessarily on avoidance thereof.

“We must always stand consciously in the presence of death: not morbidly, but soberly and realistically: the death of those we have known and loved (and inadequately appreciated), the death of Christ, our own inevitable death if the Lord remain away. Sin and death are the present inescapable reality, and we cope with reality by facing it maturely and intelligently. The empty, giddy, unreal mirth of fools that fills the world is an abomination to our holy God. We are always in His presence. Let us ever remember to behave in keeping with that fact” (GVG).

YOUR ROD: For defense against enemies. Rod = shebet, a weapon used for defense of the flock, as in 1Sa 17:35. Also, sym kingship: Gen 49:10; Psa 45:6; Num 24:17.

AND YOUR STAFF: For guidance and discipline. Both are a comfort. Moses’ rod serves as an example: Exo 14:16,21,26-31.

YOU ARE WITH ME: = Immanuel!

Psa 23:5

YOU PREPARE A TABLE BEFORE ME: The peace offerings slain by Samuel: 1Sa 16:5,11.

A table of fellowship and refreshing (“Take care of him… when I come again…”: Luk 10:35!) even though one’s inner enemies are always present. Or, a table of eternal and immortal fellowship for the “sheep”, whilst the “goats” are excluded: Mat 8:11,12; 22:12-14; Luk 12:35-38; 14:15-24; 22:30.

IN THE PRESENCE OF MY ENEMIES: David, envied by his brothers: 1Sa 16:13; 17:28.

(NT) Judas at the Last Supper.

YOU ANOINT MY HEAD WITH OIL: 1Sa 16:13. The treatment of a distinguished guest: Mat 26:6,7; Luk 7:46.

MY CUP OVERFLOWS: With the remission of sins (Mat 26:28). Cp also Psa 116:13.

Oil and wine (“my cup”) together, as in Gethsemane, which sig “a winepress for oil”.

Even in the dreary wilderness, with the “wild beasts”, our Shepherd prepares us a table, as He did for our fathers who came out of Egypt — causing waters to run down like rivers and raining down manna from heaven (Psa 78:16,24). We must not complain or doubt. We must never ask, as did they, “Can God provide a table in this wilderness?” (v 19). He can, and He does! Here before us on this table are the emblems of a body dedicated and blood poured out. Here as sheep we feed on the pasture provided by the Good Shepherd. And even while the beasts of prey circle menacingly, and the shadows lengthen, we are fed in hope, the words echoing in our ears: “Fear not, little flock, it is your Father’s good pleasure to give you the kingdom.”

Psa 23:6

LOVE: “Mercy” (AV), or “chesed”, is commonly associated with God’s promises — in this instance the promise of the beginning of a royal line, implicit in David’s anointing.

I WILL DWELL IN THE HOUSE OF THE LORD: At Samuel’s sanctuary where the copies of the Scriptures were kept (cp Psa 27:4,13; 84:1-4).

Psa 24:1

SUPERSCRIPTION: “OF DAVID. A PSALM”.

BACKGROUND: A processional psalm for the bringing of the Ark to Zion (2Sa 6). For other psalms of the same occasion, see Psa 15, 30, 68, 87, and (poss) Psa 132.

PARALLELS TO LUKE 21: “Sea and waves” (Luk 21:25/Psa 24:2); “stand” (Luk 21:36/Psa 24:3); “lift up heads” (Luk 21:28/Psa 24:7,9).

EARTH: “Eretz”: may read “The Land (of Israel) is the Lord’s”. Cp v 2; at last all 12 tribes were consolidated into one Kingdom under David, and God’s sanctuary was established at Jerusalem.

THE EARTH IS THE LORD’S, AND EVERYTHING IN IT: Cited in 1Co 10:28, though omitted by most modern texts. This v brings strong reassurance to those who are seriously concerned about pollution of air, soil, or water, or of over-exploitation of the world’s resources. There is no need to fear, for the earth is the Lord’s and the fullness thereof. No matter how desecrated it may become, He will take care of it in His good time — and when He does, it will be instantaneous and absolute! Indeed, David quotes his v 1 from Deu 33:16 (see also Exo 9:29), where the context links strongly with the promises of God. And in turn this v is quoted in Psa 89:11 in a strong Messianic context.

Psa 24:2

FOR HE FOUNDED IT UPON THE SEAS: A difficult idea. But this could read “beside the seas” — very suitable to a Jerusalem situated between seas on the east and west. The “eretz” is founded “beside the seas”: The seas sym wicked men and nations (Isa 57:20) that threaten the sovereignty and integrity of Israel (cp Job 38:8-11), but that will eventually be no more (Rev 21:1). By CT, Israel — the land and its people — are established forever (Jer 30:11), like the sun, moon, and stars (Jer 31:35-37).

Psa 24:3

WHO MAY ASCEND THE HILL…?: Could also be read “Who shall offer burnt offering on the hill…?” Either way, an expression of special care, and even anxiety, as to the qualifications to be sought for this divine duty. The stroke of God upon Uzzah adequately explains all this: 1Ch 13:2,9,10. So vv 3-6 may be read as applicable to 1Ch 15:12-16, where — on the second attempt to bring the Ark to Zion — the Levites prepared themselves properly for the task.

THE HILL OF THE LORD… HIS HOLY PLACE: The site of the sanctuary in Jerusalem was called his holy place (v 3) before the ark ever arrived there — because of its association with Abraham and Isaac: Gen 22:2; 2Ch 3:1. The hill of the Lord (v 3) is a name which dates back to Abraham: Gen 22:14.

WHO MAY STAND?: Sig to stand erect or approved (Psa 1:5; ct Jos 7:12,13), and is commonly used for resurrection: eg Mar 5:41.

PLACE: “Maqom”, commonly sig a sanctuary or altar: Gen 22:3,4,9,14; 28:11-19; Deu 12:11-21; Psa 26:8; 132:5; Isa 60:13; 66:1.

Psa 24:4

HE WHO HAS CLEAN HANDS AND A PURE HEART: This perfect man receives his real righteousness from God!

A PURE HEART: Cp Psa 17:15 and Pro 22:11.

WHO DOES NOT LIFT UP HIS SOUL TO AN IDOL: “Who hath not lifted up his soul unto vanity” (AV), ie “what is false” (RSV), or — more specifically — “an idol” (NIV). See how this esp suits the context of 1Co 10.

OR SWEAR BY WHAT IS FALSE: As did Saul: 1Sa 19:6; 24:16-22; 26:21,25; ct 2Sa 9:1. Here LXX adds “to his neighbor”, as in Psa 15:3, making the Saul allusion even more pointed: 1Sa 15:28. The ct between “swear falsely” (v 4) and “receive the blessing” (v 5) is the ct between the two sides of Jacob’s character: Gen 27:19,20 (the deceitful use of the Divine Name) and Gen 28:13-15,20-22; 32:26,29.

Psa 24:5

BLESSING: Equated, often, with forgiveness of sins: Gen 22:17; Psa 72:17; Mat 25:34; Luk 6:28; Act 3:25,26; Gal 3:8,9. This leads to an imputed righteousness (Rom 3:21-25; 4:3,5,7,8,22; etc).

Psa 24:6

Stephen alluded to this occasion and this psalm when he spoke of David finding favor before God, and desiring to find a place for a tabernacle for the God of Jacob (Act 7:46).

SEEK… SEEK: In Heb, two different words: (a) inquire of; (b) serve. To seek the face of someone is to seek his favor or blessing: Pro 7:15; 29:26.

WHO SEEK YOUR FACE, O GOD OF JACOB: Per the LXX (and most modern versions): with ref to Gen 32:30,31; cp Hos 12:4. This makes good sense and is certainly appropriate to the context. (A similar ellipsis occurs in Isa 44:5.)

YOUR FACE: In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

SELAH: Very appropriate here to David’s offering of sacrifice: 2Sa 6:12,13. See Lesson, Selah.

Psa 24:7

LIFT UP YOUR HEADS, O YOU GATES: But gates do not have heads! However, gatekeepers and porters and watchmen do. This is the idiom, as in Isa 14:31; Jer 14:2; Joh 10:9 (door for doorkeeper); Rev 22:14 (clearly sym); Psa 84:10; 2Sa 18:26 (porter = “gate” in Heb). // Luk 21:28.

YOU ANCIENT DOORS: Were these the gates, the “ancient doors” (NIV, RSV), by which Melchizedek had entered his city of Salem such long years before? More than this, these gates are the doors to eternal life (see on Psa 133)! But JT translates: “ye doors of the future age (olahm)”. And they are everlastingly open: Isa 60:11; Psa 132:14.

THE KING OF GLORY: Rev 22:14. Four times this wonderful title of King Jesus is used. First, the King will enter, and then the “righteous nation which keepeth the truth may enter in” (Isa 26:2).

Psa 24:8

STRONG AND MIGHTY… MIGHTY IN BATTLE: Certainly relevant to the intensive campaigns in the early part of David’s reign: 2Sa 5:17-25; 2Sa 8.

Psa 24:10

THE LORD ALMIGHTY: Also referred to in 2Sa 6:2,18. Looks back to Mahanaim (Gen 32:1,2) and also Peniel (Gen 32:30). Patriarchal allusions, because David saw the bringing of the ark to Zion as the end of the pilgrimage of his forefathers? Also because the psalm celebrates the glorious fulfillment of the promises to the Fathers in the future reign of the true King of Glory?

See Lesson, Selah.

Psa 25:1

SUPERSCRIPTION: “OF DAVID”.

See Lesson, Acrostics.

HISTORICAL SETTING: Poss 2Sa 15, considering vv 2, 3, 7, 13, 15, 18, 19, and 22.

I LIFT UP MY SOUL: Deu 24:15, mg. The heave-offering (Exo 25:2)? Or is it the lifting up of the “gate” of my soul (as in Psa 24:7,9)? Furthermore, a ct with Psa 24:4.

Psa 25:5

GUIDE ME IN YOUR TRUTH AND TEACH ME: “When the believer has begun with trembling feet to walk in the way of the Lord, he asks to be still led onward like a little child upheld by its parent’s helping hand, and he craves to be further instructed in the alphabet of truth. Experimental teaching is the burden of this prayer. David knew much, but he felt his ignorance, and desired to be still in the Lord’s school: four times over in two verses he applies for a scholarship in the college of grace” (CHS).

MY HOPE IS IN YOU ALL DAY LONG: “Patience is the fair handmaid and daughter of faith; we cheerfully wait when we are certain that we shall not wait in vain. It is our duty and our privilege to wait upon the Lord in service, in worship, in expectancy, in trust all the days of our life. Our faith will be tried faith, and if it be of the true kind, it will bear continued trial without yielding. We shall not grow weary of waiting upon God if we remember how long and how graciously He once waited for us” (CHS).

Psa 25:6

REMEMBER, O LORD, YOUR GREAT MERCY: God is besought to remember His covenants of Promise 1,000 (4,000?) years old, but (v 7): Forget my sins of 40 (4?) years ago! Cp Psa 103:14,18.

Psa 25:7

The plain confession of sin in vv 7,11,18 creates a problem, which can perhaps be answered in one of three ways:

1. Just as there are certain phrases which cannot apply with strict literalness to David (eg v 5: “On thee do I wait ALL the day”; v 15: “Mine eyes are EVER toward the Lord”), but which apply easily to Christ, so also there are vv like these confessions of sin which do not apply lit to Christ, but readily enough to David.
2. Vv 7,11, and 18 ref not to the personal sins of Jesus (not possible, of course!), but to the burden of human “sin”, ie sinful nature, which he bore as a redeeming sacrifice for his brethren. This idea is expressed 12 times in Isa 53.
3. These exceptional vv do not refer to Christ in person, but to those in Christ, who are after all a part of his “body”.

Psa 25:11

THE SAKE OF YOUR NAME: All appeals for mercy rest upon faith in the attributes which are involved in the name of Yahweh (Exo 34:5-7), as of course upon His covenants of promise.

Psa 25:14

THE LORD CONFIDES IN THOSE WHO FEAR HIM: And, by impl, not in them that do not fear him! Cp also vv 10,12; Psa 91:1; Isa 66:2; Joh 7:17; 15:15; 1Co 2:9,10; Gen 18:17; Amo 3:7; Deu 29:29; Dan 2:22; Pro 3:32. A lovely theme! (The word “secret” is derived from the Heb for “couch”, and thus the confidential talk of those reclining on it.)

Psa 25:16

The LXX of this v is very much like Mat 17:15. Did the man whose son had seizures consciously ref to Psa 25?

Psa 25:18

LOOK UPON MY AFFLICTION AND MY DISTRESS AND TAKE AWAY ALL MY SINS: “It is well, also, to take both sorrow and sin to the same place. It was to God that David carried his sorrow: it was to God that David confessed his sin. Observe, then, we must take our sorrows to God. Even your little sorrows you may roll upon God, for He counteth the hairs of your head; and your great sorrows you may commit to Him, for He holdeth the ocean in the hollow of His hand. Go to Him, whatever your present trouble may be, and you shall find Him able and willing to relieve you. But we must take our sins to God too. We must carry them to the cross, that the blood may fall upon them, to purge away their guilt, and to destroy their defiling power. The special lesson of the text is this: that we are to go to the Lord with sorrows and with sins in the right spirit. Note that all David asks concerning his sorrow is, ‘Look upon mine affliction and my pain’, but the next petition is vastly more express, definite, decided, plain — ‘Forgive all my sins’. Many sufferers would have put it, ‘Remove my affliction and my pain, and look at my sins.’ But David does not say so” (CHS).

Psa 25:22

Differs from the acrostic pattern described above, and is prob an addition made to the psalm in Hezekiah’s day. It turns a personal plea into a prayer for the whole nation. Cp Psa 14:7. Other poss examples of this: Psa 9:6; 31:21-24; 39:12,13; 51:18,19; 57:7-11.

Psa 26:1

SUPERSCRIPTION: “OF DAVID”.

HISTORICAL SETTING: Poss 1Sa 20; 21 — thus: Vv 4,5. David’s avoidance of the feasts at Saul’s court. Vv 6-8. His refuge and brief rest at the sanctuary at Nob (cp Psa 27:4). Vv 9,10. A ct with evil bloodthirsty Doeg.

But the element of lying (1Sa 20:28,29; 21:2,13) shows a David at a spiritually low ebb which does not harmonize too well with this psalm’s consistent closeness to God — unless it was composed, in retrospect of these incidents, a considerable time later. So an alternative is to read the psalm against the background of David’s later days, when the main troubles of his reign were over. Vv 9,10 then have special ref to such as Joab, and the remarkable priestly passage (vv 6-8) either looks back to the time when David himself was a Melchizedek priest (2Sa 6:12-19), or looks forward to the temple in Zion for which he was already making elaborate preparations. On more than one occasion and in quite a few psalms David knew that his own experiences prefigured those of the great Son of David who was promised. Here every v fits the Messiah, vv 6-8 in his Melchizedek priesthood and the rest in the days of his flesh. Note esp the unselfconscious declarations of integrity and innocence (vv 1a, 2a, 6a, 11a); yet there is a known need for redemption and mercy (v 11) such as befits only a son of Adam.

VINDICATE ME, O LORD: The man who lives a truly God-centered life can afford to disregard the judgment of both friends and enemies. So the righteous Hezekiah appealed to God on the basis of his own integrity: 2Ki 20:3.

BLAMELESS LIFE: v 11; Psa 25:21; Job 1:1. Used of David in 1Ki 9:4. If the earlier suggested historical context is correct, then David is saying, ‘I have not coveted the crown of Saul.’

WITHOUT WAVERING: “I shall not slide” (AV). Cp the “even place” of v 12. LXX has sw as 2Th 2:2; Mat 11:7.

Psa 26:2

TRY: “Prove me” (AV): sw Gen 22:1: God testing Abraham.

EXAMINE MY HEART: “Examine” (AV), as a refiner of metal; “try by fire” (LXX). “Try my reins” (AV), as though the sacrifice were speaking to the priest! (See Lev 3:4; 4:9; etc — sw). In his great redemptive work, Jesus was both priest and sacrifice! And altar (Heb 13:10) and “mercy-seat” (Rom 3:25). And his flesh was also the “veil” of the Most Holy (Heb 10:20). In fact, Jesus was the “temple” (Joh 2:19-21)!

Psa 26:3

I WALK: Not “sat” (v 4), nor “stood” (v 12). Here is a sustained response to Psa 1:1. Also see Heb 11:4,5 and Gen 5:24: Enoch walking with God.

Psa 26:4

DECEITFUL MEN: He did meet with “vain persons” (AV) (LXX: a Sanhedrin of worthlessness), as in Luk 7:36; 11:37; 14:1, yet in spirit he was always separate from them — ie he did not “sit” (Psa 1:1) with them! Thus he exemplified the true separateness of the dedicated disciple (2Co 6:17).

HYPOCRITES: “Dissemblers” (AV). “Dark designers”; hypocrites, secret plotters. From rt “hidden, concealed”. “Having a form of godliness, but denying the power thereof” (2Ti 3:5).

Psa 26:5

Christ hated the depravity and willfulness of these men, yet always he sought to save them from it.

Psa 26:6

Vv 6-8: Every phrase here describes a priest on duty at altar and temple — true esp of the greater than David.

I WASH MY HANDS: As a priest on duty (Exo 30:18-21; 40:30-32). Psa 27:4 also suggests a king-priest: note Jam 4:8; 1Ti 2:8. Also, this is a sym gesture of innocence (Deu 21:6,7; and — in a sad parody of the form — Pilate in Mat 27:24!).

AND GO ABOUT YOUR ALTAR: According to Jewish tradition, this was done with palm branches at the Feast of Tabernacles. Only one with clean hands may stand in the holy place: Psa 24:3,4. Only one who is reconciled to his brother may offer a gift at the altar: Mat 5:23,24; cp Mar 11:25.

Psa 26:7

Jesus at the Feasts of the Lord and joining in the praise of God in temple psalms — an aspect of his worship not common contemplated!

Psa 26:8

I LOVE THE HOUSE WHERE YOU LIVE, O LORD: Hence Christ’s drastic purifying of it, on two distinct occasions: (1) Joh 2:12-22; (2) Mat 21:12-17; Mar 11:15-19; Luk 19:45-48.

THE HOUSE WHERE YOU LIVE: Mentioned also in Psa 17, 18, 29; cp also Psa 23:6. David loved the house of God because of (but not instead of) Him who dwelt there. Those who love God’s house rather than God are idolaters.

THE PLACE WHERE YOUR GLORY DWELLS: Here every word identifies the Holy of Holies: “Place” (maqom) means a holy place or sanctuary (cp Psa 24:3). “Glory” is kabod. And “dwells” is mishkan, tabernacle (suggesting the Shekinah Glory). In David’s life these words were hardly applicable before 2Sa 6, when the Ark was brought to Zion. (Was the tabernacle itself also brought to Zion, to be housed in the Temple — ie the Most Holy place — when it was built?)

Psa 26:9

See Lesson, Double negative, Hebrew.

DO NOT TAKE AWAY MY SOUL ALONG WITH SINNERS: “Gather not my soul with sinners” (AV). The verb normally means ‘gather for destruction’, as in Mat 13:30 (the tares out of the wheat); sw Heb 11:31 (perished). Ct Psa 27:10.

Psa 26:10

WHOSE RIGHT HANDS ARE FULL OF BRIBES: Pilate (cp Mic 7:3; WGos 750). The hand that was supposed to be “consecrated”, or filled with the offerings of their holy office (Exo 28:41, mg; Psa 29:9, mg), was instead filled with filthy lucre! “By bribes they are consecrated to wickedness.” Ct the law concerning bribes in Exo 23:8; Deu 16:19.

Psa 26:12

MY FEET STAND ON LEVEL GROUND: A place of security, where there is no danger of falling: cp Psa 27:11; 40:2.

THE GREAT ASSEMBLY: “Congregations” (AV), but here prob an intensive plural. The congregation of the redeemed (Psa 22:25; 40:9; 68:26; 89:5).

Psa 27:1

SUPERSCRIPTION: “OF DAVID”.

HISTORICAL BACKGROUND: Not certain: David is denied access to the House of the Lord, God’s tabernacle (vv 4,5); there is a hostile army (v 3), and there are those who utter slanders against the psalmist’s character. Even David’s parents have left him (v 10). So, perhaps 1Sa 22:4, when David brought his parents to sojourn with the king of Moab. (The word “forsake” in v 10 need only mean “leave”, without suggesting malicious intent.)

RELATED TO BELIEVERS: What is written for Christ, hated by his enemies, stands true also, in smaller measure, for his despised and rejected disciple. According to circumstances there is much here to help in times of opposition and distress.

THE LORD IS MY LIGHT: Light is one of the great symbols of God: Psa 4:6; 18:28; 36:9; 43:3; Mic 7:8. His presence in Israel was evidenced by the Shekinah light in the Most Holy, and the fiery light in the cloud. Jesus is the further manifestation of that same light (Joh 1:5,14; 8:12), and his disciples may become “sons of light” (Phi 2:12-16; 1Th 4:4-8). True fellowship with the Father and the Son depends on walking in the light (1Jo 1:5). Without God and His truth, men are naturally in darkness (Eph 4:18).

Psa 27:2

OT: See Elisha and the Syrian army at Dothan (2Ki 6:11-19: cp v 3 here: “though a host encamp against me”).

NT: Cp Joh 18:6, esp when linked with v 1: “The Lord is my light.” (Perhaps it was the Glory of the Lord, such as shone forth from Christ in the Transfiguration — Mar 9:15; Luk 9:43, RV; 2Pe 1:16 — which sent his enemies reeling backward to the ground in Gethsemane.) In this context “to eat up my flesh” is clearly symbolic. Therefore “stumbled and fell” must be sym also, describing the ultimate and total failure of all evil plots against Messiah. But the literal fact is recorded in the gospel as an open sign of the relevance of this psalm.

TO DEVOUR MY FLESH: See Psa 14:4; 53:4 and notes there.

Psa 27:3

THOUGH AN ARMY BESIEGE ME: NT: Not lit, but fig of the aggression of Pharisees and Sadducees seeking to expose him as a religious charlatan: eg the contentions of Mat 23.

Psa 27:4

The language of priesthood, with ref to Shekinah Glory and the High Priest’s use of Urim and Thummim in response to an inquirer’s prayer for guidance. “Did you not know that I must be in my Father’s house?” (Luk 2:49, RV): this was the philosophy which guided the whole of his life. (The psalm is filled with allusions to the sanctuary of the Lord: “the beauty of the Lord” = the veil; “to seek the Lord” = Urim and Thummim; “the secret (place) — shelter — of his tabernacle” (v 5) = the Holy of Holies; “offer sacrifices of joy” (v 6). So these words were written for a king who is also a priest.) The desire of the young Jesus, to be in his Father’s house, is reciprocated by the desire of his disciples — who “were continually in the temple, praising and glorifying God” (Luk 24:52,53; Act 2:46,47).

ONE THING I ASK: But to which the industrious Martha was for the moment oblivious. But ct Mar 10:35 and its outcome.

“One master passion in the breast, Like Aaron’s serpent, swallows up the rest” (Alexander Pope).

“Ideals are like stars, you will not succeed in touching them with your hands, but like the seafarers on the desert of waters, you will choose them as your guides, and following them you reach your destiny.”

“The tragedy in life consists not in failing to reach your goals, but in having no goals to reach.”

Psa 27:5

IN THE DAY OF TROUBLE HE WILL KEEP ME SAFE: That is, in any such trouble (Eph 6:13), but esp in the great time of trouble: Dan 12:1; Isa 26:20. There were times in the experience of Jesus when the reader is left wondering how he escaped from mounting violence: eg Luk 4:29,30; Joh 8:59. But, when it suited the Father’s purpose, Jesus was truly the “house built upon a rock” (Mat 7:24-27)!

DWELLING: “Pavilion” (AV): A booth or hut, associated with the Feast of Tabernacles (Lev 23:43), but more generally simply suggestive of a nomadic lifestyle.

“In his pavilion… in the secret (place) of his tabernacle” (AV): And when he faced his greatest trouble, and the waves of death overflowed and engulfed him, then the prayer was truly answered. The Son of God was hidden in the special “pavilion” hewn out of a rock (Mar 16:4,6), wherein was never man yet laid (Joh 19:41). That special resting place became the secret tabernacle of God Himself, where His Son reclined upon a bed of stone (See Song 2:14). And there he rested “until the day break, and the shadows flee away” (Song 2:17). “There is a place by me,” God told Moses, where “I will put thee in a cleft of the rock, and will cover thee with my hand” (Exo 33:21,22). Now a greater than Moses rested in the crevice of a rock, until the glory of his Father would pass by.

Psa 27:6

THEN MY HEAD WILL BE EXALTED: Cp Luk 21:28. Ct Goliath’s head, lifted up off his shoulders(1Sa 17:51,54)! Here also are the two divergent fates of Joseph’s fellow-prisoners: Gen 40:13,19.

AT HIS TABERNACLE WILL I SACRIFICE WITH SHOUTS OF JOY: Jesus the High Priest ministering not only the petitions of his people but also their praise and gladness! The key words in this and the previous v — trouble, hide, lift up — are used with ref to Jesus and his last hours of trial and crucifixion in Joh 12:27,32,36.

Psa 27:8

SEEK HIS FACE…: Jesus only, among those who are his, truly sought (and seeks) God’s face — for himself, and for others!

“Let us never think we have totally found God. There is always further to go, closer to get, deeper to understand — and this is the whole joy and beauty and meaning of life. Our life has no value or purpose if we are not continually getting closer to God. The time will come, says Paul, when ‘We (the true faithful) shall know as we are known’ [1Co 13:12]. But it will never come for us if we are not continually striving with all our might in that direction now. God is not going to force eternal glory upon the lazy and worldly and unspiritual and uninterested. If we are interested in worldly things, we shall perish with them. Eternity is only for those few who realize the infinite value of the Pearl, and who eagerly ‘sell all they have’ to purchase it” (GVG).

YOUR FACE: Moses, hidden in the rock cleft, was only granted a view of the “after-glow” of God’s glory (Exo 33:23) — as man may see the sunset after the sun is gone. But Jesus came forth from the grave to see the fullness of the Divine glory in the very face of his Father! In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

YOUR FACE, LORD, I WILL SEEK: “Why do some persons ‘find’ God in a way that others do not? Why does God manifest His Presence to some and let multitudes of others struggle along in the half-light of imperfect Christian experience? Of course the will of God is the same for all. He has no favorites within His household. All He has ever done for any of His children He will do for all of His children. The difference lies not with God but with us. Pick at random a score of great saints… You will be struck instantly with the fact that the saints were not alike. Sometimes the unlikenesses were so great as to be positively glaring. How different for example was Moses from Isaiah; how different was Elijah from David; how unlike each other were John and Paul… The differences are as wide as human life itself: differences of race, nationality, education, temperament, habit and personal qualities. Yet they all walked, each in his day, upon a high road of spiritual living far above the common way. Their differences must have been incidental and in the eyes of God of no significance. In some vital quality they must have been alike. What was it? I venture to suggest that the one vital quality which they had in common was spiritual receptivity. Something in them was open to heaven, something which urged them Godward. Without attempting anything like a profound analysis I shall say simply that they had spiritual awareness and that they went on to cultivate it until it became the biggest thing in their lives. They differed from the average person in that when they felt the inward longing they did something about it. They acquired the lifelong habit of spiritual response. They were not disobedient to the heavenly vision” (AWT).

Psa 27:9

A poignant Gethsemane prayer. “Forsake” (vv 9,10) is sw Psa 22:1.

FACE (of God): In Psalms, always ref God’s presence in ark / tabernacle / temple: see VL, Psalms, God’s face.

Psa 27:10

THOUGH MY FATHER AND MOTHER FORSAKE ME: Mar 3:21,31-35 tells of how at one time Mary allowed herself to entertain doubts about her Son. And evidently Joseph did, too.

RECEIVE: “Gather” (AV): Do not gather me up with sinners (Psa 26:9), but gather me up with You!

Psa 27:12

FALSE WITNESSES RISE UP AGAINST ME: NT: This very language is used in Mar 14:56,57 to describe the rigged trial of Jesus: see also Psa 35:11-13; Isa 59:3,4.

BREATHING OUT VIOLENCE: “To ‘breathe out injustice’ would imply that those who do so are full of such malignity, as Saul of Tarsus was before his conversion (Acts 9:1). Those who ‘breathe out injustice’ wish to be in control of others, for they are not in control of themselves. Our Lord was in total control of himself, and he only ever breathed out the Spirit of ‘wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD’ (Isa 11:2). What spirit do we breathe out? Are we in control of ourselves? Or do we seek to control others by issuing and supporting edicts designed to this end:- that by controlling others, rather than ourselves, we retain the power?” (CY).

Psa 27:13

“I had fainted unless I believed to see the goodness of the Lord in the land of the living” (AV): These words speak of Christ’s touch-and-go experience in Gethsemane, and of a reviving conviction in his own resurrection to the land of the living.

Psa 27:14

To whom is the Lord Jesus giving such counsel? Perhaps Luk 22:43 (his words to the thief on the cross) supplies the answer.

WAIT FOR THE LORD: See Lesson, Waiting.

“It may seem an easy thing to wait, but it is one of the postures which a Christian soldier learns not without years of teaching. Marching and quick-marching are much easier to God’s warriors than standing still. There are hours of perplexity when the most willing spirit, anxiously desirous to serve the Lord, knows not what part to take. Then what shall it do? Vex itself by despair? Fly back in cowardice, turn to the right hand in fear, or rush forward in presumption? No, but simply wait. Wait in prayer, however. Call upon God, and spread the case before Him; tell Him your difficulty, and plead His promise of aid. In dilemmas between one duty and another, it is sweet to be humble as a child, and wait with simplicity of soul upon the Lord. It is sure to be well with us when we feel and know our own folly, and are heartily willing to be guided by the will of God. But wait in faith. Express your unstaggering confidence in Him; for unfaithful, untrusting waiting, is but an insult to the Lord. Believe that if He keep you tarrying even till midnight, yet He will come at the right time; the vision shall come and shall not tarry. Wait in quiet patience, not rebelling because you are under the affliction, but blessing your God for it” (CHS).

Psa 28:1

SUPERSCRIPTION: “OF DAVID”.

HISTORICAL SETTING: Prob Absalom’s rebellion.

V 1: David’s prayer in his sickness: cp Psa 41:1-5. The last phrase is very significant here — this very fate overtook Absalom: 2Sa 18:17.

DO NOT TURN A DEAF EAR TO ME: It is not everyone who dreads the misery of a silent God: ct Psa 14:1/53:1; 10:11.

I WILL BE LIKE: Heb idiom: ‘Lest they speak of me proverbially as….’

PIT: “Bor”, either well or sepulchre, parallel to Sheol or the grave in Psa 30:3; 88:4. NEB has, poetically, “abyss”.

I WILL BE LIKE THOSE WHO HAVE GONE DOWN TO THE PIT: The words imply the possibility of failure on Christ’s part!

Psa 28:2

I LIFT UP MY HANDS TOWARD YOUR MOST HOLY PLACE: Heb “debir” means the inner part of the sanctuary, the Holy of Holies (Mat 27:51). Lit, the speaking place: From here, God addressed Israel (Exo 25:22; Num 7:89). The Scriptures are now the oracles (ie the speaking place of God): Act 7:38; Rom 3:2; Heb 5:12; 1Pe 4:11. See also Psa 26:6; 1Ki 6:16-19; 2Ch 4:20; 5:7,9. This may be linked with David’s flight from Jerusalem: 2Sa 15:24-29; 16:23. As did Moses to ensure Joshua’s victory: Exo 17:9-12. (NT) Cp also the lifting of Christ’s hands in crucifixion. And see also 1Ti 2:8.

Other instances of uplifted hands in prayer: Exo 9:29,33; 2Ch 6:12; Ezra 9:5; Job 11:13; Psa 44:20; 68:31; 88:9; 134:2; 141:2; 143:6; Isa 1:15. Also, instances of praying toward the Most Holy place: Dan 6:10; 1Ki 8:44,48; 2Ch 6:34; Psa 5:7; 138:2; Jon 2:4.

Psa 28:3

DO NOT DRAG ME AWAY: The verb implies: ‘with cords or a net’. Cp also Psa 10:9. ‘Do not allow me to succumb to the temptation to match scheming with scheming’ (Psa 55:21; Mat 22:16-33).

WHO SPEAK CORDIALLY WITH THEIR NEIGHBORS BUT HARBOR MALICE IN THEIR HEARTS: The rebels, and esp the wily Ahithophel: Psa 41:6,7; 55:21; 120:7.

Psa 28:4

REPAY THEM FOR THEIR DEEDS: Quoted in Lam 3:64; 2Ti 4:14. “Whatsoever a man soweth, that shall he also reap” (Gal 6:7,8). (NT) See also Luk 19:24-27; Joh 11:48,50: “If we let him thus alone, the Romans will come and take away both our place (the temple) and our nation” — so they did not let him alone, yet the Romans did precisely this. “One man should die for the people, and the whole nation perish not” — so this one man did die (for the people, too!), yet the whole nation, as a nation, perished.

FOR THEIR EVIL WORK: “Endeavours” (AV). Always a bad word, in Heb. Note the emphasis on their deeds, their endeavors, the work of their hands; and then see the ct in v 5: the work of the Lord, the operation of His hands.

Psa 28:5

THEY SHOW NO REGARD FOR THE WORKS OF THE LORD: In bringing David to the throne and making such a great promise to him. Quoted in Isa 5:12.

HE WILL TEAR THEM DOWN: The Heb word describes the throwing down of a wall or a city: Mat 24:2; cp Jer 1:10; 18:7-10; 42:10.

Psa 28:6

Vv 6-9: Added after the collapse of the rebellion.

Psa 28:8

SALVATION FOR HIS ANOINTED ONE: The Heb text (maoz yeshua mashiach) is very close to: the strength of Jesus his Christ; cp Psa 18:50 (deliverance… anointed). God is the strength of Jesus Christ — His Son could achieve salvation (for himself and for us in prospect) only because he trusted perfectly in his Father’s strength. Eph 3:16 appears to look back to this: “to be strengthened with might by his Spirit”.

Psa 28:9

BLESS YOUR INHERITANCE: In the first place, Israel is described as God’s inheritance (Deu 4:20; 32:9), ie, His most treasured possession (cp Exo 19:5; Mal 3:16,17). Secondly, the saints are likewise described (Eph 1:11,18). Not only are the righteous God’s special inheritance or heritage, but He is theirs (Psa 16:5,6; 73:26; Lam 3:22-24)!

BLESS: Often means the forgiveness of sins: eg Gen 22:18; Act 3:25,26.

BE THEIR SHEPHERD: “Feed” (AV) really means “to shepherd” (RSV, NEB, NIV): Psa 78:71; Joh 21:15; Isa 40:11; Eze 34:2,3,10,13-16,23; Rev 7:17. God is the Shepherd of Israel (Psa 23:1,2; 80:1).

CARRY THEM: “Lift them up” (AV) means bear them, or “carry them” (RSV, NEB, NIV), as in Isa 40:11; 46:3; 63:9; Luk 15:5.

Psa 29:1

SUPERSCRIPTION: “A PSALM OF DAVID”.

HISTORICAL REFERENCE: The time of David’s first attempt to bring the Ark to Zion: 1Ch 13 (not 1Ch 15). Storm and whirlwind (and earthquake? v 8) suggest that the solemn procession expressing David’s well-intentioned purpose was drastically interrupted by “natural” violence. The whirlwind was evidently violent enough to scare the oxen drawing the cart (v 6, where unicorn = ox-cherub: Psa 22:21; 80:1). Hence also Uzzah’s concern for the Ark, and his sudden death by lightning (v 7). The psalm about David’s second attempt looks back in awe and reverence to the happenings of that day of dread. Now the voice of the Lord in thunder and storm is replaced by repeated trumpet blasts (1Ch 15:28,29). Psa 18:7-15 is a very striking comparable passage.

In the LXX, Psa 29 has a brief enigmatic title which might mean: “At the exit of the Tabernacle”, or “At the going forth of the Tabernacle”.

THE LORD IN STORM AND WHIRLWIND: The (seven-fold) voice of the Lord is His thunder in the storm (v 3; cp Joh 12:29,30; Exo 9:23,28; 20:18; Job 37:2-5; Isa 30:30; 58:1; Eze 1:24). (Cp also the “rushing mighty wind” on the Day of Pentecost: Act 2:2.) The seven thunders of Rev 10:3 are later described as each being an “angel with a great voice” (Rev 14:6,7,9).

LITURGICAL USE: In the late temple era this psalm was used at the Feast of Trumpets, when seven priests blew trumpets at the entrance of the Sanctuary. This ceremony was repeated on the Day of Atonement itself. Vv 1 and 2 exhort the people to prepare themselves for the Day of Atonement which followed ten days later. Paul seemed to see the Feast of Trumpets (and the shortly following Day of Atonement) as typical of the resurrection and judgment of the Last Days: 1Co 15:52; 1Th 4:16. “The Lord will bless his people with peace” (v 11) is a clear allusion to the High Priestly blessing of the Day of Atonement (Num 6:22-27). “The strength of the Lord” (v 11) is an indirect allusion to the Shekinah Glory, manifest above the Cherubim in the Holy of Holies (v 1; Psa 80:1), from whence it shines forth in blessing on that Day.

MESSIANIC FULFILLMENT: Cp the 7-fold trumpet blast of Rev 8; 9 with Psa 29 (where “voice” occurs seven times). The introductory passage (Rev 8:1-6) has a marked sequence of allusions to the Day of Atonement ceremony:

1. A half-hour silence while the high-priest is in the sanctuary.
2. The burning of much incense: Lev 16:13.
3. Coals of fire cast into the Land, and open signs of God’s rejection of the prayers of Israel, instead of the manifestation the Shekinah Glory in the Most Holy.

Last Days fulfillment of the trumpet-visions are abundant (WRev 106,107). In the Apocalypse earthquake and storm are repeated accompaniments of the coming of the King of Glory. The double element of open judgment and gracious acceptance in David’s bringing of the Ark to Zion will find expression in the Lord’s coming. Psa 28:7,8 identifies “strength” (vv 1,11) with the glory of the Messiah, “his Anointed”. “The beauty of holiness” (v 2) is another synonym for the Shekinah Glory (Psa 110:3; 1Ch 16:29; 2Ch 20:21). (Another possibility is reference to special priestly garments for the Day of Atonement: “for glory and for beauty”: Exo 28:3.) “The flood” (v 10) is the same word as in Gen 7:7. Also see Luk 17:26,27: “As it was in the days of Noah.” The lesson of the Flood is that God rules, and that no matter what circumstances may arise, He rules for ever — manifesting Himself in judgment upon the wicked.

Since there is good reason to associate all of Psa 22:1 through Psa 31:5 with Christ while on the cross (cp Psa 22:1 with Mat 27:46, and Psa 31:5 with Luk 23:46), then the violent storm of Psa 29 should also be connected with the darkness and earthquake of the crucifixion scene (cp again Psa 18:7-15 and notes there).

O MIGHTY ONES: Heb “ye sons of Elim”. The same phrase, in Psa 89:5-7, clearly describes immortal angels. Job 38:7 has a similar, though not identical, term. Also, see Psa 103:20.

Psa 29:2

THE SPLENDOR OF HIS HOLINESS: AV mg has “his glorious sanctuary”. RSV has “in holy array”. And NEB, like NIV, “the splendor of holiness”. Is the glory described here (a) God’s glory, (b) the glory of His house, or (c) the glory of His people? In fact, it is all three! The immortalized sons of God will be the sanctuary: Psa 110:3; cp Isa 26:19. Other Scriptures speak of the beauty and glory of God’s sanctuary, also with an eye toward the future spiritual reality (Psa 96:9; Isa 60:7; Hag 2:7,9).

Psa 29:5

Voice = thunder!

Psa 29:6

SIRION: Sometimes shortened to Sion (not the same as Zion!), an alternative name for mount Hermon in the extreme north (Deu 3:9).

TO SKIP LIKE A CALF: Cp Psa 114:4, another “earthquake” context. Also, Psa 68:16.

YOUNG WILD OX: The AV has “unicorn” = “ox” of Psa 22:21; 80:1 — and is so translated in most versions.

Psa 29:7

A poetic ref to lightning. As to Pentecost, cp the cloven (divided) tongues of fire, representing the Holy Spirit (Act 2:2,3). Cp also 2Ki 2:11; Isa 6:6; Jer 5:14; 23:29; Eze 1:4,3. This last passage, like Psa 29, brings together flames of fire, a great wind, and the voice of the Lord!

Psa 29:8

KADESH: The extreme south of the Holy Land: Num 13:26. Thus the violent effects of the whirlwind (or earthquake, or both) of the Lord were felt over the full length of the Land — from Lebanon (v 6) to Kadesh. (From Hermon to Kadesh is almost exactly the 1,600 furlongs of Rev 14:20.) In keeping with the Tabernacle motif of this psalm, “Kadesh” sig “sanctuary” or “holy place”.

Psa 29:9

THE VOICE OF THE LORD TWISTS THE OAKS (Or MAKES THE DEER GIVE BIRTH): “The voice of the Lord maketh the hinds to calve…” (AV): Assuming the rightness of this translation, then those of the flock who are left alone during a storm are likely, because of their terror, to lose their young: Job 39:1. The Heb for “shakes” in v 8 (chuwl) can mean: ‘travailing in birth’ (“writhe in pain”: NEB; cp. Isa 13:8; 23:4; 26:17,18; 54:1; 66:7,8; Mic 4:10), and is related to the Heb for “maketh to calve” here. The general idea of cataclysmic events upon the earth producing new life is an appropriate figure for the “birth-pangs” of an old creation in violent decline, giving birth at last to the glorious “New Creation” of God’s children (Rom 8:22,23; Mat 24:8; Mar 13:8; 1Th 5:3; etc)!

STRIPS THE FORESTS BARE: “…Discovereth the forests” (AV). Trees blown down in the gale. ie peeling or stripping off bark, leaves, and small branches — discovering (revealing) the “nakedness” of the trees. RV and NIV have “strippeth… bare”. The “fig leaves” of man’s covering cannot remain intact before the storm of the Almighty. (However, the NEB — in maintaining // with the first phrase in the v — has “brings kids early to birth”.)

IN HIS TEMPLE: The newly-erected Tabernacle on mount Zion.

ALL CRY, “GLORY!”: Cp Isa 6:1-4, where the cherubim (seraphim) speak of His glory, and the doorposts were moved (earthquake!).

Psa 29:10

THE LORD SITS ENTHRONED OVER THE FLOOD: Cp “many waters” of v 3. God is enthroned (RSV) above the mighty thunderclouds (cp Gen 1:6,7; Job 38:8,25).

Yahweh’s victory over the “sea”, is compared to Canaanite sea myths: see Lesson, Leviathan.

Psa 30:1

SUPERSCRIPTION: “A PSALM. A SONG. FOR THE DEDICATION OF THE TEMPLE. OF DAVID”. The title should read: “A Psalm: a Song of the Dedication (Heb Hanukkah) of the House: (a Psalm) of David”. The temple was dedicated years after the death of David. Therefore this must refer to his setting up of the Tabernacle on mount Zion (v 7) and the bringing of the Ark to its place there. The details in 2Sa 6 fit perfectly. There the sequence is:

• v 3. The ark carried on a cart (cp 1Ch 15:7), after the manner of the Philistines (1Sa 6:7; ct the proper procedure outlined in Num 4:15).
• vv 6,7. The indignation of the Lord.
• vv 9,10. David recognized the error, and gave the Ark into the care of Obed-edom (1Ch 13:13), a Kohathite (“Gittite” = man of Gath, ie, in this case Gath-rimmon — a town of Kohathites: whose duty it was to carry the Ark: cp Jos 21:21-24 with Num 7:9). It is plain that David did learn his lesson from the earlier mistakes (1Ch 15:11-15).
• v 11. Why, then, wait three months before proceeding further? Because, as Psa 30 clearly shows, judgment came on David also (vv 2,3,8-10), so that he almost died.
• v 12. Evident blessing on the house of Obed-edom ( 1Ch 13:14).
• vv 12-16. The godly project renewed. This time all goes well.
• v 14. David dances before the Lord, girded with a linen ephod (1Ch 15:25-27).

YOU LIFTED ME OUT OF THE DEPTHS: The Heb word normally means: to draw a bucket out of a well.

AND DID NOT LET MY ENEMIES GLOAT OVER ME: 2Sa 8 describes concerted efforts by surrounding nations to smash David’s kingdom before he became too powerful.

Psa 30:2

Vv 2,3: That 3 months illness (2Sa 6:11) which nearly ended David’s life. Was it a form of leprosy (cp Psa 38)?

YOU HEALED ME: “If you listen carefully to the voice of the LORD your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the LORD, WHO HEALS ME” (Exo 15:26).

Psa 30:3

V 3: The Lord’s resurrection.

Psa 30:4

SING TO THE LORD, YOU SAINTS OF HIS: The impressive procession: 2Sa 6:12,13; 1Ch 15:16-28. (NT) The inevitable joy of believers, esp at news of their Lord’s resurrection.

SAINTS: Because now all were most carefully sanctified: 1Ch 15:12.

PRAISE: “Give thanks” (AV): 1Ch 16:7,8.

HIS HOLY NAME: “The remembrance of his holiness” = His holy memorial, that is, the name Jehovah/Yahweh, used nine times in this psalm (Exo 3:15). Since God’s Name is holy, then any who bear that Name must be holy too (1Pe 1:15-17).

Psa 30:5

‘For a moment is his anger, but a lifetime is his favor. Weeping may lodge for an evening (a mere passing traveler, on his way to another destination!: cp idea, Jer 14:8), but the joy of singing will arrive in the morning (with no intention ever to leave!).’ Other passages with such a dramatic change of tone: Psa 125:5,6; Joh 16:20-22; 2Co 4:17; Isa 53:10,12.

HIS ANGER LASTS ONLY A MOMENT: 2Sa 6:7: the anger of the Lord kindled esp against Uzzah, but actually against David as well.

(NT) God’s anger, not with Jesus himself, of course. But did not the Lord lay on him the iniquity of us all (just as, poss, the neglect in the proper service of the Ark was laid at David’s door as well as on Uzziah)? Consider Isa 53:5; 2Co 5:21; 1Pe 2:24; etc.

HIS FAVOR: A word used often of acceptable sacrifice: 2Sa 6:13.

WEEPING MAY REMAIN FOR A NIGHT: Lit, as RV mg: “may come in to lodge at evening” — precisely as happened when the Ark, now a symbol of woe and judgment, was brought into the house of Obed-edom: 2Sa 6:10.

BUT REJOICING COMES IN THE MORNING: It needed only the next day to make evident that when God’s law was respected, the Ark was a token of rich blessing: 2Sa 6:11. (NT) The resurrection again!

Psa 30:6

WHEN I FELT SECURE: The capture of Jerusalem, military successes, complete unification of the nation, the building of his palace, etc.

I SAID, “I WILL NEVER BE SHAKEN”: Pride at work. ‘As for me, I once said…’ Here David is near to Psa 10:6; Deu 8:10-14.

(NT) The Jews of Christ’s day were very proud of their unique standing before God: “We have Abraham to our father” (Mat 3:12; Joh 8:33). But is it also poss that there was a time early in the ministry of Jesus when the exhilaration of what looked like a sweeping success became such a temptation as nearly to cause him to fall? Cp Paul, near to ruin through the wide success of his preaching (2Co 12:7); thus he rejoices in the trials that cause him to know how dependent upon God he really is (2Co 12:9,10).

Psa 30:7

WHEN YOU FAVORED ME: The glory belongs to God, not to himself.

YOU MADE MY MOUNTAIN STAND FIRM: Mt Zion had been lately conquered from the Jebusites; and the threshing floor of Araunah had been lately purchased as the only suitable site for the sanctuary (2Sa 24).

(NT) “This mountain” Zion (with its corrupt temple) was sym cast into the “sea” (Mat 21:21; cp Mic 7:19). But when Jesus is enthroned on Zion — and his resurrection (v 3) guarantees this (Psa 2:6,7) — then his mount will stand strong indeed (Psa 125:1,2).

BUT WHEN YOU HID YOUR FACE, I WAS DISMAYED: The divine displeasure: 2Sa 6:7 again. In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

(NT) Along with v 8: The prayer of Jesus in Gethsemane? Is this why he said: “Let this cup pass from me” (Mat 26:39; Mar 14:36; Luk 22:42)? Notice also the discouragement predicted in Isa 49.

Psa 30:8

Add “saying” at the end of this verse.

Psa 30:9

The word “saying” needs to be supplied here at the beginning. The Heb text at times takes this for granted: eg Psa 2:6; 9:12; 22:7; 39:3; 41:5; 52:6; 109:5,6; 132:2,11.

WHAT GAIN IS THERE IN MY DESTRUCTION?: “What profit is there in my blood?” asks David. None whatsoever (cp Psa 49:7) — yet “Thou hast healed me” (v 2), by the blood of one who is greater than I!

WILL THE DUST PRAISE YOU?: Cp Psa 6:4,5, and Hezekiah in Isa 38:18,19. It was this eagerness to live to the glory of God which made David a man after God’s own heart.

Psa 30:11

YOU TURNED MY WAILING INTO DANCING: Very literally so! 2Sa 6:9,14.

(NT) Does this explain the almost universal non-recognition of the risen Lord (Luk 24:16; Joh 20:14; 21:4)? — ie the marked ct between the man of sorrows and the same individual still getting used to the wonderful exhilaration of having conquered death, not only for himself but also for his friends.

YOU REMOVED MY SACKCLOTH AND CLOTHED ME WITH JOY: In his joy David was “girded with a linen ephod” (2Sa 6:14) — the priestly garment!

(NT) “My sackcloth” = that linen winding sheet was not better than this, and therefore was left behind in the tomb. “Clothed me with joy”: The coat worn by Jesus (Joh 19:23,24; Mat 27:35,36; Mar 15:24; Luk 23:34) was a “chiton” (in Heb: k’toneth) — a priestly garment. Cp David’s priestly ephod.

Psa 30:12

MY HEART: “My glory” (AV). Fig, my tongue or my soul: man’s special glory, above all other creatures — because of his capacity to give glory to his Creator (Jam 3:5-9; see Psa 16:9; 108:1). (“Glory” of Psa 16:9 is translated “tongue” by Peter in Act 2:26.)

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 31:1

SUPERSCRIPTION: “A PSALM OF DAVID”.

HISTORICAL SETTING: Prob Absalom’s rebellion.

DELIVER ME: Lit, “provide me an escape”. David’s flight from Jerusalem.

Psa 31:2

TURN YOUR EAR TO ME: As one might do to hear the feeble words of the sick or dying. Cp Hezekiah, when in an equally hopeless situation (2Ki 19:16).

BE MY ROCK OF REFUGE, A STRONG FORTRESS TO SAVE ME: See also v 3. The first phrase expressed David’s (and Christ’s) faith that God will help. The second phrase expresses his experience, that God has been his help in times past. The second provides the reason for the continuing request of the first.

Psa 31:3

LEAD AND GUIDE ME: David’s concern about his flight from Jerusalem, since he did not know where he would find refuge.

Psa 31:5

David relaxes, confident that as God has rescued him on former occasions, so He will do yet again.

INTO YOUR HANDS I COMMIT MY SPIRIT: Last words on the cross: Luk 23:46. Act 7:59 and 1Pe 4:19 make clear that those in Christ have a right also to use these words of their own experience. (Note that Jesus said “hands” — plural! — thus using and authenticating the LXX reading here, instead of the Heb text.)

REDEEM ME, O LORD, THE GOD OF TRUTH: Or “thou HAST redeemed me…” (AV). In the light of v 5a, these words (and also Psa 30:1-3) may be read as the first thing said by our Lord when he came to life again in the tomb. (So the first half and the last half of the v were quoted by Christ in order, yet almost three days apart, and on either side of the great gulf of death!)

REDEEM ME: Not only others, in prospect; but me, in actual fact! It is a fundamental of Bible teaching, and no less so because ignored by so many, that Christ was himself redeemed from sin and death by his own sacrifice. See Heb 9:12, and note there the italics (in the KJV) and the implication thereof.

THE GOD OF TRUTH: Like the word “mercy”, “truth” here is almost a technical term for the covenants of promise; see Gen 24:27; 32:10; Exo 34:6; 2Sa 2:6; 15:20; Psa 40:10,11; 69:13; 89:14; 91:4; 132:11; Mic 7:20 (just a few of the poss refs).

Psa 31:6

WORTHLESS IDOLS: “Lying vanities” (AV). False oracles resorted to by the rebels: Jer 8:19; Jon 2:8? Cp Saul and the witch of Endor (1Sa 28).

Psa 31:7

AND KNEW THE ANGUISH OF MY SOUL: God knows; that is enough! “Your heavenly Father knoweth that ye have need…” (Mat 6:8,32).

Psa 31:8

YOU HAVE NOT HANDED ME OVER TO THE ENEMY: David was not trapped in Jerusalem. Note the mention of enemies in vv 8,11,13, 15,17,18,20.

A SPACIOUS PLACE: The spacious open country east of Jordan.

Psa 31:9

Vv 9-12: LGS calls vv 9-12 “the description of a leper”. It was only the fact of David’s desperate sickness which enabled the rebellion to succeed: note 2Sa 15:1-6, and see on Psa 38; 41.

MY EYES GROW WEAK WITH SORROW..: Not only sweat but also tears in Gethsemane. Grief over a sense of failure in his ministry, or because of the insensitivity of the twelve?

Psa 31:10

Since his sin with Bathsheba, David had experienced nothing but trouble, and all of it traceable to that cause. See USC (2.10 and 2.11).

MY STRENGTH FAILS BECAUSE OF MY AFFLICTION (OR GUILT): All his calamities were a punishment for his sin. True also of Israel: Rom 11:11. Yet ct Psa 105:37.

(NT) “Anguish and groaning”: Luk 19:41 (and Mat 23:37-39) — Jesus weeping over the city of Jerusalem.

MY STRENGTH FAILS: LXX has sw Heb 1:12 and Luk 22:32. The modern Engl “eclipse” comes from the Greek word used here.

BECAUSE OF MY AFFLICTION: “Because of mine iniquity” (AV): LXX and Syriac have “my humiliation”. If reading as the AV, then this is an example of the imputed guilt of Christ because of his necessarily close identification, through his human nature, with the race of sinners whom he came to save (cp. Psa 51:5; 69:5; etc.).

MY BONES GROW WEAK: Ref the saints, members of the body of Christ: “We are members of his body… and of his bones” (Eph 5:30; cp 1Co 12:12-27).

Psa 31:11

I AM THE UTTER CONTEMPT: NT: As in Nazareth (Luk 4), Capernaum, and even among his disciples (Joh 6:60,66). (Is it only a coincidence that, in view of Rev 13:18, Joh 6:66 reads: “From that time many of his disciples went back, and walked no more with him’?)

ENEMIES… NEIGHBORS… FRIENDS: The rebels, his close friends!

THOSE WHO SEE ME ON THE STREET FLEE FROM ME: “Then all the disciples forsook him and fled”: Mat 26:56.

FLEE: Lit, “flutter away”, like frightened birds.

Psa 31:12

I AM FORGOTTEN BY THEM AS THOUGH I WERE DEAD: Because of his sickness the nation’s affairs proceeded without him: 2Sa 15:1-6.

I HAVE BECOME LIKE BROKEN POTTERY: An earthen vessel which had become unclean was not to be scoured, but smashed: Lev 15:12. Cp 2Sa 15:26: David felt himself to be a vessel fit only for destruction.

(NT) A favorite expression of Jeremiah (Jer 19:11; 22:28; 25:34; 48:38), in experiences where he surely typ Jesus. Also see 2Ti 2:20; Rom 9:21 for Paul’s exhortation.

Psa 31:13

FOR I HEAR THE SLANDER OF MANY: A campaign of character assassination, leaving David with little popular support.

TERROR ON EVERY SIDE: Even his close friends feared to warn him or take any action on his behalf.

(NT) Jeremiah (seeing himself as a type of Messiah?) quotes these words: Jer 20:10. The second of these phrases positively haunted him: Jer 6:25; 20:3; 46:5; 49:29; Lam 2:22. Cp also 2Co 4:7,8.

THEY CONSPIRE AGAINST ME: 2Sa 17:1-14.

(NT) Mat 27:1, etc and // accounts in the other gospels.

AND PLOT TO TAKE MY LIFE: Assuming that if they left David alive, his personality would have the power to swing the nation to his support once again.

Psa 31:14

“All our happiness and pleasure and satisfaction must be centered in God. Any seeming ‘happiness’ or ‘pleasure’ or ‘satisfaction’ that is not centered in God is a sham and a delusion that will turn to sorrow at last. God is the only reality. All things and all beings exist only as He will they exist. Whatever is built on God is real, and will last. Whatever is not built on God is not real, and will not last. Only a few learn this. Only a few find eternal happiness and peace” (GVG).

Psa 31:15

MY TIMES ARE IN YOUR HANDS: 1Ch 29:30. Looking back, he could see how his whose life, his destiny, and his destination, had been shaped and guided by an Almighty hand. Cp Mat 6:27.

(NT) Re Christ, esp true of 2nd Com: Act 1:7; Mar 13:32.

Psa 31:16

LET YOUR FACE SHINE ON YOUR SERVANT: The High Priest blessing: Num 6:24-26; cp Psa 80:1; 4:6. This impl: (a) restoration to Jerusalem’s temple and its worship; (b) his sins forgiven. In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

(NT) In Gethsemane, “an angel from heaven strengthened him” (Luk 22:43; cp Psa 17:3-6; 34:6,7).

IN YOUR UNFAILING LOVE: “Mercy” (AV) very commonly refers to God’s covenants of promise. Therefore here David implies: How can God’s great promise to me (2Sa 7) be fulfilled if I am cast aside and have only rebellious sons?

Psa 31:17

LET THE WICKED BE PUT TO SHAME: The balance of this verse requires: ‘for they have not called upon thee… (therefore, since they were silent in life toward thee, let them also be put to silence in the grave)’.

AND LIE SILENT IN THE GRAVE: Grave = Heb sheol. David prob did not fully realize it, but he was praying for the death of Absalom. Does this explain why he was so shattered when that happened? Yet need he have been conscience-stricken?

Psa 31:19

HOW GREAT IS YOUR GOODNESS: Thankfulness for his arrival in a haven of safety? — “a strong city” (v 21), “keep secure” (v 20).

STORED UP: This Heb word (deliberately?) resembles the word for “north”, and may be pointing to Mahanaim (2Sa 17:27), north of where he crossed the Jordan (2Sa 17:21,22).

(NT) Like the hidden manna: Exo 16:33; Heb 9:4; Rev 2:17; Col 3:3; and note v 20 (hide) here. Cp also Paul’s last words about his hope: 2Ti 4:8.

Psa 31:20

IN THE SHELTER OF YOUR PRESENCE: This would normally mean the Sanctuary (cp Psa 27:5: “the hiding place of his tabernacle”; Psa 61:4: “of his wings” — the cherubim; Psa 91:1: “of his shadow” — the Shekinah cloud). Was there such a holy place at Mahanaim, commemorating Jacob’s experiences there (Gen 32)?

IN THE SHELTER OF YOUR PRESENCE YOU HIDE THEM: NT: The one man, Christ, was hidden in God’s secret place, and then lifted up (Psa 27:5,6). Now, many (those in Christ: “them” here, “saints” in v 23) are hidden in God’s secret place, and then lifted up. Cp Col 3:3,4: “Our life is hid with Christ.”

ACCUSING TONGUES: Vv 11,13,18.

Psa 31:22

IN MY ALARM I SAID: “I said in my haste” (AV). A related word describes the manner of eating the Passover (Exo 12:11; Deu 16:3). RV also has “alarm”. Cp Psa 22:1; 94:17-19; 71:7,9-12; 73:12-22; 42:5; 143:4,7; 10:11,17; 109:22; 77:7-10; 116:11. In all of these (where either the word or the idea is the same) there is emphasis on Christ’s fully sharing human weakness, which was shown very plainly in Gethsemane.

I AM CUT OFF FROM YOUR SIGHT: Cp Psa 22:.1n.

Psa 31:23

LOVE THE LORD, ALL HIS SAINTS!: “Contemplate your blessings: principally the eternal, spiritual, unchanging ones. Contemplate your unworthiness. Contemplate God’s greatness and holiness and marvelous condescending love. Get a constant sense of gratitude and desire to reciprocate that love which is almost painful in its pressing, overwhelming urgency. This is the power and the motive that creates a perpetual and irresistible yearning and striving for worthiness and holiness. It is the only power and motive that can resist and overcome and triumph over the fatal, unremitting, downward pull of the flesh. Love God enough — through study, meditation and realization — and you can do anything. There is no other way to life: no other power to overcome” (GVG).

THE PROUD HE PAYS BACK IN FULL: Absalom. But did David look for such an application of his own words?

Psa 31:24

BE STRONG AND TAKE HEART: There is no end to trouble, but there is no limit to the strength given to meet it. “Watch ye, stand fast in the faith, quit you like men, be strong”: 1Co 16:13.

ALL YOU WHO HOPE IN THE LORD: Psa 33:18,22; Rom 8:25.