Psa 8:1

SUPERSCRIPTION: “A PSALM OF DAVID”.

PSALM 8: David’s rejoicing after his victory; cp Psa 144: his prayer in anticipation of his encounter with Goliath.

O LORD, OUR LORD, HOW MAJESTIC (“excellent”: AV) IS YOUR NAME IN ALL THE EARTH!: Strictly true only in Messiah’s kingdom. The sword (1Sa 17:51) and praise together, as in Psa 149:5,9: This honor will ultimately belong to all the saints!

ABOVE THE HEAVENS: Why such an emphasis on the heavens? Was this psalm composed on the evening of David’s great victory, when returning from pursuing the Philistines, he pauses over the corpse of Goliath (1Sa 17:51-53)? Cp 1Ki 8:27. Does this mean that the glory of God is more remote than the moon or the stars (v 3)? A poss allusion to the theophany in Exo 24:10.

Psa 8:2

FROM THE LIPS OF CHILDREN AND INFANTS YOU HAVE ORDAINED PRAISE [OR STRENGTH]: The immature strength of young David, ct with the massive brute force of Goliath. (Also ct with the great but deceptive stature of King Saul, the would-be “savior”: 1Sa 9:2; 1Co 1:27.) Antitype: the children crying out, “Hosannah to the Son of David” (Mat 21:15,16). So Jesus authenticates the “praise” reading (from the LXX). And the Kingdom, where all speak with “one lip”: Zep 3:9; Zec 14:9.

FROM THE LIPS: The wonderful declaration of faith by David: 1Sa 17:45-47.

CHILDREN AND INFANTS: Not lit, but because they are seen in this derogatory light by the “enemies” (cp 1Sa 17:42; also Isa 28:9). See the example in 1Ch 25:3-7.

TO SILENCE THE FOE AND THE AVENGER: Goliath himself, who intended to avenge the previous Philistine defeats by Samuel, Saul, and Jonathan (1Sa 7:11; 13:3; 14:31). Antitype: the serpent and its enmity (Gen 3:15). In Psa 44:16, these words describe the Assyrian reviler at the gate of Jerusalem (could v 2 be a Hezekiah addition?).

Psa 8:3

WHEN I CONSIDER YOUR HEAVENS: Modern astronomical knowledge only reinforces the natural awe with which ancient man surveyed the heavens.

THE MOON AND THE STARS: Cp Job 25:4-6, with several contacts to the psalm. “Stars” sym glorified saints in Dan 12:3; Mat 13:43.

Psa 8:4

WHAT IS MAN?: “Enosh” = frail, mortal man. Ref to Christ, and thus to his mortality.

THAT YOU ARE MINDFUL OF HIM: That is, that you remember him. Are death and resurrection implied here? Cp Psa 88:5.

THE SON OF MAN: In Dan 7:13,14, the Son of man has higher status than angels (ref to ascension of Jesus).

Psa 8:5

The three great phases of Christ’s work: (1) the days of his flesh (v 5a); (2) his priesthood (v 5b); and (3) his royal majesty (v 6a).

A LITTLE LOWER: The Heb may mean (1) a little lower in status or (2) a little while lower (as in Heb 2:9, RV mg and RSV). But the marked difference in Greek phrasing between Heb 2:9 and Heb 10:37 surely shows that here the former reading is correct. Jesus was made a little lower esp at the end of his ministry, “for the suffering of death” (Heb 2:14,15).

THAN THE HEAVENLY BEINGS: “Elohim”. “Angels” is correct translation (confirmed by Heb 2:7,9; cp also Heb 1:6 with Deu 32:43 LXX; Gen 1:26; 3:22; 19:29?). Generally, however, “angels” is not a good translation of “Elohim” — is Hebrews simply following the LXX of Psa 8?

AND CROWNED HIM WITH GLORY AND HONOR: The promotion, praise and privilege lavished on David after his success (1Sa 18:1-7). As for Jesus: see Heb 5:4,5; Exo 28:2,36 (priesthood: Jesus as a high priest forever).

Psa 8:6

RULER OVER THE WORKS OF YOUR HANDS: Messiah’s royal majesty. But in v 3 “the works of your fingers” = moon and stars. This suggests that Messiah’s kingdom will extend beyond this earth. Space travel in the Kingdom of God? But, if “moon and stars” are to be read symbolically (as in Gen 37:9,10; Jer 31:35,36), then vv 3,6 together cover the people of the Old Covenant and those of the New (Psa 145:10).

YOU PUT: Heb 2:8 adds “not yet”, thus insisting on ref to Messiah in his kingdom.

EVERYTHING UNDER HIS FEET: ” ‘You made him a little lower than the angels; you crowned him with glory and honor and put everything under his feet.’ In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him” (Heb 2:7,8).

Psa 8:7

BEASTS OF THE FIELD: Mar 1:13; 5:13.

Psa 8:8

THE BIRDS OF THE AIR, AND THE FISH OF THE SEA: Refs to Gentiles, a great multitude who at last come under the dominion of Christ: Mar 11:15; Mat 17:27; Gen 48:16,19 (= Rom 11:25); Act 10:12. Cp also Eze 39:17.

THE FISH: Dagon, the fish-headed god of the Philistines, who falls upon his face before the glory of God — like Goliath, with his head cut off (1Sa 5:3,4).

ALL THAT SWIM THE PATHS OF THE SEA: The AV has “whatsoever passeth through the paths of the sea”. Ref to men, the only ones who journey on “paths”: the Egyptian enemy of Israel, seeking to pass through the sea to recapture the Israelites (for “sea” as “death” cp Isa 63:11 with Heb 13:20, Passover allusions). Like Goliath, the Egyptians were destroyed by God.

THE PATHS OF THE SEA: Matthew Maury served as a US naval officer before suffering an injury which forced his retirement. He was then placed in charge of the Depot of Charts and Instruments of the Hydrographic Office of the Navy from 1841 to 1861. He was a Christian who loved the Word of God. One day, reading Psa 8, he was struck by an important truth in v 8. There he read that God had given man dominion over “the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.” He immediately saw the great practical significance of that verse, recognizing that there must be currents of waster in the oceans, just like vast rivers, as well as in the atmosphere (Ecc 1:6).

Maury, with confidence in the accuracy of the Bible, determined to discover the paths in the seas and the wind circuits, utilizing the charts and log books he had at his disposal. He did discover and plot many of the wind circuits and currents, such as the great Gulf Current, 40 miles wide and 2,000 feet deep that comes out of the Gulf of Mexico into the Atlantic; the Japanese Current, the California Current, and others. Utilizing this information, the sailing ships of his day plied these currents and wind circuits, reducing by as much as three weeks, the time required to cross some oceans.

On a monument erected by the state of Virginia to his memory is found a plaque that reads as follows: “Matthew Fontaine Maury, Pathfinder of the Seas, the genius who first snatched from the oceans and atmosphere the secret of their laws. His inspiration, Holy Writ, Psalm 8:8, Ecclesiastes 1:6.” A genius? No. Just a simple Bible-believing Christian who trusted the inerrancy of the Word of God.

Psa 8:9

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC. TO THE TUNE OF ‘THE DEATH OF THE SON’ “: “Upon Muthlabben” (AV). Perhaps “death to the champion” (Thirtle): ie Goliath [“ish-habbenaim”, “a man between the two (camps)”: 1Sa 17:4,23). Or perhaps “al muthlabben” = “alamoth labben” — ie the “virgins” (choir: Psa 45 sub; 1Ch 15:20; 1Sa 18:6) / “concerning the son” (prophetic allusion to the Messiah). Or perhaps “the death of the son” (cp Psa 8 with Heb 2): Jesus, not Goliath, being the true “champion” or mediator, who stood between the 2 camps and won the victory!

HOW MAJESTIC IS YOUR NAME IN ALL THE EARTH: “God all in all” (1Co 15:28), after His Son has put all things under his feet (v 25; Psa 8:2,6).

Psa 9:1

SUPERSCRIPTION: “A PSALM OF DAVID”.

See Lesson, Acrostics.

PSALMS 9,10: Really one psalm (NEB heading): similar theme, coincidences of phrasing, one psalm in LXX, partial acrostics, Psa 10 has no title.

From this point up to Psa 149 the versions differ in the numbering of the Psalms, since LXX and Vulgate — followed by Roman church — count 9 and 10 as a single psalm, while the Protestant churches follow the Heb reckoning.

HISTORICAL SETTING: (a) A psalm of David; (b) Zion is the center of the psalmist’s devotion (vv 11,14); (c) V 13 implies a grievous illness, such as afflicted David at the time of the ark being brought to Zion, and about the time of Absalom’s rebellion (cp Psa 30; 41); (d) Emphasis on Gentile enemies. Thus prob related to 2Sa 6-10: David’s great campaigns against the nations or Gentiles.

I WILL PRAISE YOU, O LORD: “Praise should always follow answered prayer; as the mist of earth’s gratitude rises when the sun of heaven’s love warms the ground. Hath the Lord been gracious to thee, and inclined His ear to the voice of thy supplication? Then praise Him as long as thou livest. Let the ripe fruit drop upon the fertile soil from which it drew its life. Deny not a song to Him who hath answered thy prayer and given thee the desire of thy heart. To be silent over God’s mercies is to incur the guilt of ingratitude; it is to act as basely as the nine lepers, who after they had been cured of their leprosy, returned not to give thanks unto the healing Lord. To forget to praise God is to refuse to benefit ourselves; for praise, like prayer, is one great means of promoting the growth of the spiritual life. It helps to remove our burdens, to excite our hope, to increase our faith. It is a healthful and invigorating exercise which quickens the pulse of the believer, and nerves him for fresh enterprises in his Master’s service” (CHS).

WONDERS: Used esp of the great redemptive miracles (ie Psa 106:7,22) but also of their less lofty counterparts in daily experience (Psa 71:17), and of the hidden wonders of Scripture (Psa 119:18). It is a word reserved for God, and never used of man’s feeble and temporary efforts.

Psa 9:2

YOUR NAME: God at work, whether in past, present, or future: Rev 1:8.

Psa 9:3

The authority of God in the Last Days. Alluded to in Joh 18:6, where those who attempt to arrest Christ are temporarily befuddled and driven back. Thus there is suggested — even at his “weakest moment” — the truth about the Man they were attempting to arrest.

Psa 9:4

ON YOUR THRONE: In Zion (v 11).

Psa 9:5

AND DESTROYED THE WICKED: Cp v 6: the destructions the enemy has wrought are ended for ever.

YOU HAVE BLOTTED OUT THEIR NAME: Like Absalom, the godless rebel: 2Sa 18:18; Deu 29:20.

Psa 9:6

EVEN THE MEMORY OF THEM HAS PERISHED: See Deu 25:19. God’s memorial is His covenant name Jehovah or Yahweh (v 7). The memorial of every rival god perishes for all time.

Psa 9:9

“The name of the LORD is a strong tower; the righteous run to it and are safe” (Pro 18:10).

Psa 9:12

Add “saying” at the end of this verse, thus introducing the prayer of v 13. See also Psa 22:7; 30:8; 39:3; 41:5; 52:6; 132:2,11.

Psa 9:13

THE GATES OF DEATH: A deliberate ct with the “gates of Zion” (v 14). See Psa 6:5; 107:18; Gen 22:12,17; Rev 1:18; Mat 16:18.

Psa 9:14

THE DAUGHTER OF ZION: A favorite phrase of Isa for Jerusalem (Isa 1:18; 52:2).

Psa 9:16

HIGGAION: One of the mystery words of the Psalms, translated “meditation” (Psa 19:14), “a solemn sound” (Psa 92:3), and “device” (Lam 3:62). The Heb rt means “to talk”, which is the best way to meditate.

See Lesson, Selah.

Psa 9:17

THE WICKED RETURN TO THE GRAVE: Either in the sense of Gen 3:19 or as the fate of those raised and rejected (Mat 25:26,32,41). For such, Death is their “native element”. Cp Psa 104:29; 146:4.

Psa 9:18

BUT THE NEEDY WILL NOT ALWAYS BE FORGOTTEN: Of course not! Even the sparrows are not forgotten by God (Luk 12:6).

NOR THE HOPE OF THE AFFLICTED EVER PERISH: See Lesson, Double negative, Hebrew.

HOPE: “Expectation” (AV); Heb “tiqvah”: “hope”, sw Jos 2:18 (line). How well the experience of Rahab illustrates this verse! 1Th 1:3 (“patience of hope”) refers to both Heb and LXX readings of this v.

Psa 9:19

The Heb text has a superb paradox which is quite obscured here: “Let not frail mortal man (v 20, sw) show himself strong!” Cp Joel 3:10: weak say they are strong!

Psa 9:20

STRIKE THEM WITH TERROR: The LXX has “Place a lawgiver over them.”

See Lesson, Selah.

Psa 10:1

See Lesson, Acrostics.

PSALM 10: “These vv are a picture gallery of the troublers of David… from the swaggering Goliaths, through the jealous, treacherous Sauls, the false, betraying Ahithophels, the foul-mouthed Shimeis, down to the churlish Nabals and the base and murderous Doegs” (NPH).

HISTORICAL SETTING: Saul’s pursuit of David. The incident of Doeg and the slaying of the priests at Nob (1Sa 21-23).

MESSIANIC FULFILLMENT: Attested by: (a) Paul’s quotation of v 7 in Rom 3:14 — not with ref to human wickedness generally, but to the supreme wickedness of combined Jewish and Gentile rejection (cp Saul and Doeg) of the Lord’s Anointed (cp Act 4:24-28). (b) The echo of v 16a in at least two Messianic prophecies: Oba 1:21; Rev 11:15.

V 1: A very hurt reproach against God, such as would inevitably spring to the mind of David when he heard about the slaughter of the priests of Nob (1Sa 22:18), or when the relentless pursuit by Saul inclined David to despair. Cp Psa 13:1 and, of course, Psa 22:1,2. Antitype: Were there occasions during the Lord’s ministry when his Father seemed to hide Himself in times of trouble?

WHY DO YOU HIDE YOURSELF?: So as not to see the need of Your servant (Isa 1:15; Job 23:9).

Psa 10:2

IN HIS ARROGANCE THE WICKED MAN HUNTS DOWN THE WEAK: The poor (singular) is David himself. RV: In the pride of the wicked the poor is hotly pursued (lit: set on fire). Could this be an allusion to Saul’s men systematically burning the scrub on the hillside, so as to flush out their prey?

WHO ARE CAUGHT IN THE SCHEMES HE DEVISES: “Let them be taken in the devices that they have imagined” (AV). Cp Joh 11:48-50: They did not “let him alone”. Instead, “one man died for the people”, and the Romans did come and take away their place (ie temple) and their nation!

Psa 10:3

HE BOASTS OF THE CRAVINGS OF HIS HEART: This verb is as in Hallelujah. His song of praise is about himself! He is a “self-made” man and he is worshipping his “creator”!

HE BLESSES THE GREEDY AND REVILES THE LORD: The wicked man loves those in whom he sees his own reflection. The wicked man honors others according to the amount of their possessions (Psa 49:6,18). He not only commits sin, but takes pleasure in others who do the same (Rom 1:32). In 1Sa 22 every detail about Doeg describes a man fawning over the king for personal advantage.

THE GREEDY: Judas?

Psa 10:4

IN HIS PRIDE: “The pride of his countenance”: Lit, “height of nostril”, sig a turned-up nose, or haughtiness.

THE WICKED DOES NOT SEEK HIM: See Psa 9:10; 14:2.

IN ALL HIS THOUGHTS THERE IS NO ROOM FOR GOD: He “believes” in God, but in practice he is atheist. He can manage without God, and he believes he can evade God’s scrutiny of his life. For the same idea, see vv 5b,6,11,13; Psa 14:2; 53:1a; 2Pe 3:4; Isa 26:11a; and ct vv 14,15; Psa 11:4; 33:13-19; 34:15,16. God was not in his thinking at all! This was the root of all the trouble in Saul’s life. He believed in God, but not as a Being who was in control of his life: vv 6,11,13, and the emphatic corrective in v 15. // Psa 14/53 and Psa 52 and notes there.

NT: How true of those “holy men” of the temple!

Psa 10:5

YOUR LAWS ARE FAR FROM HIM: “Thy judgments are far about out of his sight” (AV). A vast chasm between God’s thoughts and man’s (Isa 55:8,9). Natural man is so short-sighted that he cannot see the marvelous workings of God in nature or in grace (2Co 4:4). Neither can he see the Divine storm clouds hanging over him, because his eyes are directed downward toward his grubbing in the earth. Since God does not immediately visit every sin with punishment, natural men do not understand that such punishment — even though long in coming — is inevitable (Ecc 8:11; 2Pe 3:3-5,8,10).

Psa 10:6

HE SAYS TO HIMSELF: “He hath said in his heart” (AV). This “atheism” is his innermost thinking. A blithe assumption that he will not be called to account for his evil purposes and ways.

NOTHING WILL SHAKE ME: The “noble” art of self-deception: cp Psa 30:6; 1Sa 15:13. The real “peace and safety” cry (1Th 5:3).

AND NEVER HAVE TROUBLE: RV: to all generations. Saul was set on founding a great dynasty. This was the root of his incurable hostility to David: 1Sa 20:30,31.

Psa 10:7

CURSES… LIES… THREATS… TROUBLE…EVIL: What a catalogue of evil. All these were true either of Saul or of Doeg.

UNDER HIS TONGUE: That is, at times hypocritically hidden: eg, 1Sa 24:16-22. “Poison” emanating from the mouth is indisputably “serpent” symbolism.

Consider the hypocrisy in Luk 20:20.

Psa 10:8

Vv 8-10: Surely this describes the massacre of the priests (1Sa 22:18; also 23:9,21-23). “He doth murder the innocent.”

“And a thousand rascals, the living originals of this picture, are this day crouching and lying in wait all over the country to catch poor helpless travellers” (LB).

Psa 10:9

“He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net” (AV). The Pharisees’ plots against Jesus (Joh 5:16,18; Mar 3:6; Luk 11:54; Joh 7:19-21,25; 8:59; Luk 13:31; Joh 10:31,39; 11:8,16, 44-54; Luk 20:14-26; Mat 26:3-5,16). Esp is this a picture of the atmosphere of intrigue and hostility in the last week of the Lord’s ministry, when it was necessary for him to leave the holy city each day as the sun set (Luk 21:37).

Psa 10:10

“He croucheth and humbleth himself” (AV): 1Sa 24:22; 26:25 both suggest that David had strong misgivings about the lasting sincerity of Saul’s change of heart.

NT: A deceitful, ingratiating humility — such as intended to trick Jesus into wrong answers to their crafty questions. This is the false “humility” of a crouching lion ready to pounce on its prey (v 9).

Psa 10:11

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

Psa 10:12

What a ct between David’s unquenchable consciousness of the power and presence of God and the “atheism” of his enemy. Note the alternation regarding this in vv 11,13 and 12,14.

ARISE, LORD!: The old “wilderness” cry, the call to battle of the Lord of hosts (Psa 9:19; 82:8; 132:8; Num 10:35).

Psa 10:14

YOU CONSIDER IT TO TAKE IT IN HAND: Retribution for the rejection of Christ came inevitably in AD 70. As God used the Philistines against Saul, so also He used the legions of Rome against His rebellion people (Mat 22:7).

THE FATHERLESS: David, deprived of his father-in-law (1Sa 22:14)? Or David, deprived of help and counsel from Samuel (1Sa 25:1)?

Psa 10:15

BREAK THE ARM OF THE WICKED AND EVIL MAN: Twice (1Sa 24;26) David has it in his power to be rid of Saul once and for all. But how admirable is the emphasis in 1Sa 24:6; 26:9-11: “The Lord forbid that I should do this….”

Psa 10:16

Vv 16-18: Added in later days when Saul was dead and David was established as the Lord’s anointed. The Lord is king; and the Gentiles (such as Doeg) are perished… to judge the fatherless and the oppressed (David’s correction of the extremes of Saul’s reign), that the man of the earth may no more oppress. (There is also the possibility that as in some other instances, these vv were added in the Hezekiah period. There is considerable fitness about all the details.)

On any reading, there is a chronological gap in the psalm here. When the Messiah receives his kingdom, “Jehovah is King for ever and ever.” And the Gentiles, who up to the very last have sought to assert their authority over it, are perished out of it (Zec 14:21). Then the “humble” (v 17) will find their heart’s “desire”; v 18 provides a lovely cameo of the blessedness of the kingdom.

Psa 10:18

MAN, WHO IS OF THE EARTH: “The man of the earth” (AV) uses the word for frail mortal man (“enosh”) and alludes back to Gen 2:7. Play on words: “earth” (eretz), “oppress” (aratz). Cp “the god of the earth” (Rev 11:4). He is “from beneath” (Joh 8:23), and “earthly, sensual, and demonic” (Joh 3:31; Jam 3:15).

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC.”

Psa 11:1

SUPERSCRIPTION: “OF DAVID”.

HISTORICAL SETTING: V 1: David’s flight. V 4: A “temple” of the Lord appears to be in existence; ref the reign of David after 2Sa 6. The best possibility: ref to Absalom’s rebellion, when flight from Jerusalem seemed to be the only option (2Sa 15:13,14). (If heykal, ie temple, means simply dwelling — a poss but not very likely meaning — then the reference could more simply be to heaven itself. In that case, the early wilderness years of David could just as well fit the historical context.) The “foundations” (v 3) of the nation — Kingship and Priesthood, Jachin and Boaz — were tottering. David attempted to maintain the influence of the latter by sending ark and high priests back into Jerusalem (Psa 11:4; 2Sa 15:25-29). But the salvaging of the situation is really in God’s hands (vv 4-7). Alternatively, v 3 may mean: ‘You, David, are the foundation of our nation. If anything happens to you, what will happen to our righteous cause?’ For this, cp 2Sa 18:3.

MESSIANIC FULFILLMENT: The rejection of Jesus by his people corresponds to the rebellion against the authority of David (WGos 730-732). As Lot and his family were saved from Sodom, so also the believers were saved from doomed Jerusalem: Luk 21:20,21. And as Sodom was desolated by fire, so also was Jerusalem. But that judgment and that escape will be repeated on a vaster scale in the Last Days: Luk 17:26-33; 2Pe 2:6-9; Isa 26:19-21; Eze 38:22.

IN THE LORD I TAKE REFUGE: Trust in the Lord, not in the mountains. Cp the antithesis in Psa 121:1; see also Luk 13:31,32, where Jesus rejected similar “well-meaning” advice. The advice here (vv 1b-3) seems well-meaning, but it is ill-founded, like Peter’s to Jesus in Mat 16:22 and the brethren’s to Paul in Act 21:12.

FLEE LIKE A BIRD TO YOUR MOUNTAIN: Sodom (Gen 19:14,16-22).

Psa 11:2

THE WICKED BEND THEIR BOWS: The same figure appears in Psa 64:3,4, related to character assassination.

Psa 11:3

THE FOUNDATIONS: The foundations of God’s world are used as a figure of His solid and sure purpose with Israel (Isa 51:13; cp also Heb 11:10). LXX reads: “What thou didst establish (as perfect), they have thrown down.” According to Paul, God’s purpose with the saints also rests on a sure foundation, having the guarantee that “the Lord knoweth them that are his” (2Ti 2:19). So, no matter what men might do for the moment, God is ultimately in control, and His judgment will at the last right all wrongs. In this profound sense, the true “foundations” can never really be undermined or destroyed (BF 79,80).

Psa 11:4

THE LORD IS IN HIS HOLY TEMPLE: The context seems to equate God’s temple with heaven itself. But some vv read, the other way round, as though the Holy of Holies was spoken of as “heaven”, being God’s dwelling place in the midst of His people (1Ki 8:30,33; 2Ch 30:27; Psa 20:2,6; Heb 7:26; cp 2Ch 7:1 with Lev 9:24). Also, “katapetasma”, the veil, is a word which means ‘a thing spread out’: the exact equivalent of “firmament”: cp also Jer 17:12. Hab 2:20 quotes v 4a in this sense.

HE OBSERVES: “His eyes behold” (AV): Eze 1:18,20. What a ct with Psa 10:4,11,13! In a like figure, Christ “the Word of God” can search the inner man, because “all things are naked and open [dissected, like a sacrifice on the altar] unto his eyes” (Heb 4:12,13; cp Rev 1:14).

HIS EYES EXAMINE THEM: The squinting, or contracting, of the eyes suggest close scrutiny.

Psa 11:5

THE LORD EXAMINES THE RIGHTEOUS: Or “trieth the righteous” (AV). “All events are under the control of Providence; consequently all the trials of our outward life are traceable at once to the great First Cause. Out of the golden gate of God’s ordinance the armies of trial march forth in array, clad in their iron armour, and armed with weapons of war. All providences are doors to trial. Even our mercies, like roses, have their thorns. Men may be drowned in seas of prosperity as well as in rivers of affliction. Our mountains are not too high, and our valleys are not too low for temptations: trials lurk on all roads. Everywhere, above and beneath, we are beset and surrounded with dangers. Yet no shower falls unpermitted from the threatening cloud; every drop has its order ere it hastens to the earth. The trials which come from God are sent to prove and strengthen our graces, and so at once to illustrate the power of divine grace, to test the genuineness of our virtues, and to add to their energy. Our Lord in His infinite wisdom and superabundant love, sets so high a value upon His people’s faith that He will not screen them from those trials by which faith is strengthened. You would never have possessed the precious faith which now supports you if the trial of your faith had not been like unto fire. You are a tree that never would have rooted so well if the wind had not rocked you to and fro, and made you take firm hold upon the precious truths of the covenant grace. Worldly ease is a great foe to faith; it loosens the joints of holy valour, and snaps the sinews of sacred courage. The balloon never rises until the cords are cut; affliction doth this sharp service for believing souls. While the wheat sleeps comfortably in the husk it is useless to man, it must be threshed out of its resting place before its value can be known. Thus it is well that Jehovah trieth the righteous, for it causeth them to grow rich towards God” (CHS).

Psa 11:6

HE WILL RAIN FIERY COALS: “Rain snares” (AV) does not sound right. The smallest possible correction turns the noun into hot coals (NEB; AV mg; cp Gen 19:24,28). Thus Sodom serves as a vivid example of sudden and irremediable divine judgment (Luk 17:28-32; 2Pe 2:6-9; Jud 1:7). (Also a poss allusion to Rom 12:20?)

Psa 11:7

UPRIGHT MEN WILL SEE HIS FACE: Consider the sequence: Exo 33:20; 1Co 13:12; Rev 22:4. See also Psa 4:6; 16:8,11; 17:15; 23:6; 140:13; Mat 5:8; 1Jo 3:2. Parallel in the related NT passage: “The Lord knoweth them that are his” (2Ti 2:19).

HIS FACE: The AV “shewbread” (Exo 25:30; 1Sa 21:6) is actually “the bread of the face”. Suggests the seriousness of breaking of bread: “Here, O my Lord, I see thee face to face.” In Psalms, God’s face always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC. ACCORDING TO SHEMINITH”: “Sheminith”: Eight, or the eighth: a poss ref to circumcision, performed the 8th day (Gen 17:12; Lev 12:3; Luk 1:59; 2:21; Ac 7:8; Phi 3:5). May indicate a male choir in the temple (cp also Psa 5; 1Ch 15:21). The “8th”: certain especially solemn seasons of worship, on the 8th day (Lev 23:36; Num 29:35; Neh 8:18).

Psa 12:1

SUPERSCRIPTION: ‘A PSALM OF DAVID’.

HISTORICAL BACKGROUND: Absalom’s rebellion (2Sa 15,16), accompanied by a campaign of false rumor and character assassination. Or poss the hostility of Doeg the Edomite, based on Psa 52:2-4.

HELP, LORD, FOR THE GODLY ARE NO MORE: Many supporters, whom David thought he could count on, evidently fell away. Otherwise, would he have abandoned Jerusalem?

HELP, LORD: “He evidently felt his own weakness, or he would not have cried for help; but at the same time he intended honestly to exert himself for the cause of truth, for the word ‘help’ is inapplicable where we ourselves do nothing. There is much of directness, clearness of perception, and distinctness of utterance in this petition of two words; much more, indeed, than in the long rambling outpourings of certain professors. The Psalmist runs straight-forward to his God, with a well-considered prayer; he knows what he is seeking, and where to seek it” (CHS).

HELP: Nearly the word “Messiah”. This verse implies a serious falling away of disciples from close loyalty to Jesus, in the last days of the ministry: Joh 6:60,66; Mat 26:56.

Psa 12:2

Absalom’s organized denigration of the king, which could do so much in weaning supporters away from him: 2Sa 15:1-6. (NT) A systematic propaganda campaign against Jesus. Or Judas’ kiss of betrayal: Mat 26:49.

EVERYONE LIES TO HIS NEIGHBOR: Paul quotes these words in Eph 4:25, making a powerful ct by the drastic change of one word: i.e. “vanity” to “truth”! Cp the flattery of Tertullus with the sincerity of Paul in Act 24:1-10.

THEIR FLATTERING LIPS SPEAK WITH DECEPTION: Their deceitful talk in temple discussions: Mat 22:16.

DECEPTION: “A double heart” (AV). Lit, “with a heart and a heart” (AV mg; cp 1Ch 12:33). This context suggests that Jam 1:8 refers not to the well-meaning doubter but to the willful traitor. “A man without a heart is a wonder; but a man with two hearts is a monster” (Thomas Adams).

Psa 12:3

ALL FLATTERING LIPS: Heb “lips of smoothness” (cp Psa 55:21; Isa 30:10).

EVERY BOASTFUL TONGUE: The confidence of the rebels that they will succeed.

Psa 12:4

A comparable confidence in the power of their propaganda.

WE OWN OUR LIPS: Meaning either: (a) they are our chief resource, or (b) we have a right to say what we like. Lit: “our lips are with us”; ct “Immanuel” (God is with us). “Speaking great swelling words” (Jud 1:16) of boastful arrogance (2Pe 2:10-12). Ct 1Co 6:20, where Paul tells us that our bodies, and every member thereof, belong to God.

WHO IS OUR MASTER?: The rulers who rejected Jesus were essentially atheists. Note Joh 11:48: our place (ie temple) and our nation!

Psa 12:5

All will yet turn out well.

OPPRESSION… GROANING: The willful opposition and malicious criticism of his adversaries were to Jesus worse than physical persecution. But at last he was set in safety.

OPPRESSION: Means plundering: the rebels at work. LXX: sw Jam 5:1; 4:9.

GROANING: Sw Psa 79:11; 102:20; Rom 8:26.

I WILL NOW ARISE: That God will do so is a constant prayer: Psa 3:7; 7:6; 9:19; 10:12. Cp Exo 2:23-25; 3:7-9.

SAYS THE LORD: The interesting phenomenon of a revelation embodied in a later inspired Scripture. So also in Psa 60:6-8; 81:5-14; 95:8-11; 132:11-18.

I WILL PROTECT THEM: “Set him in safety” (AV) refs to Mahanaim (2Sa 17:27), where David knew he could count on the protection, not only of loyal followers, but also of a host of angels (Psa 34:7; Gen 32:1,2).

Psa 12:6

These words of the Lord (v 5) are compared to refined silver because they imply redemption: Exo 30:12,13; 38:26,27. David would be delivered, or redeemed, out of his trials.

WORDS… FLAWLESS: Pro 30:5. This word is used many times of a man pronounced clean under the Law of Moses (Lev 13:13,17,37,39-41; etc), eg the healed leper.

REFINED IN A FURNACE: For the purifying effect of fiery trials, see 1Pe 1:7; Pro 17:3; 27:21; Job 23:10; Mal 3:3.

Psa 12:8

WHAT IS VILE IS HONORED AMONG MEN: Ahithophel? See Pro 28:12,18; 29:2. “The vilest of the sons of Adam”; ie Cain, who slew his brother: Gen 4:8; 1Jo 3:12.

THE WICKED FREELY STRUT ABOUT: Ziba? Shimei?

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC”.

Psa 13:1

SUPERSCRIPTION: “A PSALM OF DAVID”.

HISTORICAL SETTING: Psa 12 ended with ref to the “vilest of the sons of Adam”, ie Cain, who slew his brother. Psa 13 begins with allusion to the same incident: “The voice of thy brother’s blood crieth unto me from the ground” (Gen 4:8,10; cp “souls under the altar” in Rev 6:9,10). In David’s life, prob Saul’s sustained hatred and persecution, which nearly broke his spirit, as the 4-fold “How long?” emphasized. Note the desperation written into such chapters as 1Sa 21, 23, and 27: “I shall now perish one day by the hand of Saul.” Alternatively, there is the suggestion of serious illness in v 3, which may be related to Psa 32, 38, 39, 41, and 51.

HOW LONG?: A question repeated in Psa 74:10; 79:5; 89:46. Notice similar questions in Hab 1:2; Dan 12:6; 8:13. The general answer to such questions is in Isa 54:17: “For a small moment have I forsaken thee” (cp 2Co 4:17). Job, in the midst of intense sufferings, asked the same question (Job 13:24). Cp also Psa 10:1.

HOW LONG WILL YOU HIDE YOUR FACE FROM ME?: David’s sorest trial was the occasional feeling that God had turned His back on him. His constant and intense longing was to behold God’s face: Psa 11:7; 17:15; 27:4,8; 34:5. In Psalms, always ref God’s presence in ark/tabernacle/temple: see VL, Psalms, God’s face. (NT) This plaintive repetition tells of Christ’s human spirit sorely tried: “How am I straitened till it be accomplished!” (Luk 12:50). Yet even when at the lowest ebb, these words of faith imply confidence that there will be an end to the evil time. In spite of Psa 22:1, it is not possible to believe that the Father ever truly hid His face from His Son. But there were times when human weakness was tempted to believe that He did: Psa 11:7.

Psa 13:2

HOW LONG WILL MY ENEMY TRIUMPH OVER ME?: Samuel’s anointing of David carried with it an implicit divine promise that one day the exaltation would be his, and not Saul’s.

SORROW IN MY HEART… MY ENEMY TRIUMPH OVER ME: Even though the gospels tell but little of this side of the psychology of Jesus, there must have been times when these words were poignantly true.

Psa 13:3

GIVE LIGHT TO MY EYES: ‘Save me from this present physical exhaustion’; this was the experience of Jonathan on eating the honey: 1Sa 14:27,29. On a spiritual level, God’s “light” is sweeter than honey (Psa 19:8,10).

OR I WILL SLEEP IN DEATH: The “sleep” of death: Job 7:21; Psa 6:5; 146:3,4; Joh 11:11; 1Co 15:18; 1Th 4:13-16. Intended as a deliberate contrast with Saul’s experience when he slept the sleep of “safety” with a spear poised over his heart (1Sa 26:8)?

(NT) A sense of possible failure of Christ’s life work and of his death: cp Isa 49.

Psa 13:4

MY ENEMY: Many psalms speak of conflict with an enemy! But in none of them is the enemy the “orthodox” Devil, but always a man, or men — or self!

I HAVE OVERCOME HIM: See Mat 27:43.

AND MY FOES WILL REJOICE WHEN I FALL: The vaunting spirit of evil did rejoice against Christ, but only for a short while. It did not endure even as far as the 3rd day.

Psa 13:5

YOUR UNFAILING LOVE: Heb “hesed” refers to God’s covenants of promise. Through all this harassment David knew that the throne was to be his. The way through all these horrific situations is by trust (faith) in God’s “mercy”.

(NT) Gethsemane illustrates how, many a time, a despondent spirit in Jesus gave way at last before the positive steadfastness of his faith. (“Mercy” does not necessarily imply forgiveness of sins; rather, it could be translated “lovingkindness”.) As stated above, it is connected with God’s covenants of promise, having to do with eternal life, and confirmed by the blood of Christ the “covenant-victim” (Heb 9:13-17).

Psa 13:6

HE HAS BEEN GOOD TO ME: “He hath dealt bountifully” (AV). This v may be read either as a later addition, when faith had won through, or as a typical Hebraism — expressing, even in the midst of depression, that the reinforcements of heaven are at hand and all-sufficient.

SUBSCRIPTION: “FOR THE DIRECTOR OF MUSIC”.

Psa 14:1

SUPERSCRIPTION: “OF DAVID”.

HISTORICAL SETTING: Psa 53 follows Psa 52, with an explicit historical title about Doeg the Edomite, and precedes Psa 54, about Saul’s hunt for David the outlaw, suggests that Psa 14 (// Psa 53) also belongs to the same period in David’s life. This hint yields results. Phrase after phrase makes an easy link with Doeg’s betrayal of David and his vicious massacre, at Saul’s command, of the priests of Nob (1Sa 21; 22).

In Hezekiah’s day? In view of the likelihood of psalm revision in the days of Hezekiah, it is worthwhile also to read 14/53 against the backdrop of events in his time: V 1. The fool hath said….There is no God. Rabshakeh’s tirade against the God of Israel: Isa 37:23,28. Vv 1,4. Corrupt… abominable works… who eat up my people. The enormities of the Assyrian invasion. V 5 (and esp Psa 53:5). The siege of Jerusalem and its shattering outcome: Isa 37:36. In great fear, where no fear was (Psa 53:5) is wonderfully appropriate to the arrogant self-confident Assyrians. V 6. Ye have shamed the counsel of the poor, because the Lord is his refuge. Rabshakeh’s mockery: Isa 37:12,13. V 7. Oh that the salvation of Israel were come out of Zion! when the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. This might even be Hezekiah’s addition (like Psa 89:49-52), for assuredly Israel’s salvation did come out of Zion then, and a great captivity did return home with gladness (WHez 85,86).

RELATIONSHIP BETWEEN PSA 14 AND PSA 53: Usually assumed that Psa 14 is the original. But this is not certain. Psa 53 has Elohim where Psa 14 has Jehovah (right through, according to the Sopherim). The same interesting phenomenon appears in Psa 40:13-17 (= Psa 70:1-5) and Jdg 5:4,5 (= Psa 68:7,8). But why? Bullinger guesses: A distinction between private and public use of the psalm. Waller guesses: The psalms were used at two different sanctuaries of the Lord: Gibeon (1Ki 3:4) and Zion.

THE FOOL SAYS IN HIS HEART, “THERE IS NO GOD”: “Fool” = “nabal” (1Sa 25:25). This is not “atheism” in the modern sense of the term, but in the same sense as Psa 10:4,6,11-13; 97:7: ‘God is inactive; He will take no notice; and if He does, He certainly won’t punish.’ This is precisely the attitude of many religious people today: they are willing to believe in God and follow religious observance so long as God leaves them alone and lets them run their affairs in their own way. Notice the change from “the fool” (singular: Saul?) to “they” (plural: Saul and Doeg?).

This designation, “fool”, goes for those who doubt God’s sovereignty as well as those who deny Him. Either He is sovereign, or He is not God. Therefore, when we become so preoccupied with and dismayed by circumstances and certain people that we doubt God’s ability to handle things in His own way, and in His own time, then we, too, become fools.

An atheist complained to a friend because Christians had their special holidays such as Christmas, Easter and the like and Jews celebrated their national holidays as the Passover and Yom Kippur.

“But we atheists,” he said, “have no recognized national holiday. It’s unfair discrimination.” To which his friend replied, “Why don’t you celebrate April first?”

THEY ARE CORRUPT: Sw Gen 6:12; Jdg 2:19. But lit this Heb word means: they have caused to destroy, with ref to Doeg and the priests of Nob in 1Sa 22:18,19. Hence the phrase: abominable works (changed to the more specific “iniquity” in Psa 53:1). AV has “abominable”: Some things may be abominable to God even though they are highly esteemed by men: eg covetousness (Luk 16:15). And men’s works can be abominable even when they profess to know God: Tit 1:15,16.

THERE IS NO ONE WHO DOES GOOD: The worldly unscrupulousness, manifested in Saul and his minions, was even more marked in Caiaphas and the rulers of the Jews. “Good” = “chrestoteta” (LXX), suggesting “Christ-like”. Paul applies these words and vv 2b, 3 to Jew and Gentile (like Saul and Doeg), alike impervious to the gospel (Rom 3:10-12). Cp the citation of Psa 2 in Act 4:25-28, where Jews = Herod and the priests, and Gentiles = Pilate and the Roman soldiers. CT the generation of the righteous (v 5), ie the new Israel in Christ (Rom 11:5).

Psa 14:2

THE LORD LOOKS DOWN: Sw “looked” in Gen 18:16, where the angels begin their investigation of Sodom. This is the language of direct Divine intervention, as at the time of the Flood: Gen 6:5,12.

THE SONS OF MEN: The sons of Adam. But, because of the absence of vowel pointing in the orig manuscripts, this could as easily read: the sons of Edom, with ref to Doeg the Edomite.

TO SEE IF THERE ARE ANY WHO UNDERSTAND: See Heb 4:13.

ANY WHO SEEK GOD: An ironic allusion to 1Sa 21:7, where Doeg was “detained before the Lord”, poss for some ceremonial uncleanness, but certainly not to “seek God” in any meaningful sense!

Psa 14:3

For what kind of uncleanness was Doeg detained before the Lord (1Sa 21:7)?

ALL HAVE TURNED ASIDE: Sw Exo 32:8. The repetition of “all” suggests the experience of Noah’s day, when mankind was a lost race, except for one lone family.

CORRUPT: “Filthy” (AV): Heb “alach” = worthless, rancid, tainted, as sour milk; “stinking” (AV mg); “unprofitable” (Rom 3:12); “rotten to the core” (NEB). A word that graphically expresses character deterioration (cp idea in Isa 64:6,7).

THERE IS NO ONE WHO DOES GOOD, NOT EVEN ONE: From LXX and Rom 3:12, with ref to the extraordinary and absolutely unique “One”.

Psa 14:4

THOSE WHO DEVOUR MY PEOPLE AS MEN EAT BREAD: Similar refs in Psa 79:6,7; Pro 30:14; Lam 2:16; Jer 10:25; Mic 3:3,4. “To eat”, as the wild beast or gluttonous man does, eagerly devouring, without remorse or regret. Allusion to Doeg’s ruthless massacre of the priests: 1Sa 22:18. Heb could read: ‘Did they not know, those who eat up my people who eat the bread of God? They (ie my people, the priests) did not cry out.’ Thus there are historical refs to priests, shewbread (‘bread of God’), and the heathen ignorance and indifference of Doeg, in the enormity of his crime.

(NT) Cp Christ, the true priest, “devoured” by his enemies just after he ate the bread of God (at his Passover). Or, Christ (who is the bread of God: Joh 6:35, etc.) complacently “devoured” by his unheeding enemies. Like a lamb led to slaughter (Isa 53:7), he “did not cry out” (AV).

Psa 14:5

THERE THEY ARE, OVERWHELMED WITH DREAD: This was the ultimate outcome of Saul’s mania for persecuting David and his friends: 1Sa 28:5. And the jealousy and hatred of God’s enemies was finally turned to great fear before the Philistines.

Psa 14:6

THE PLANS: Given by Ahimelech the priest..

OF THE POOR: … to David, in flight…

THEIR REFUGE: …at Nob.

Psa 14:7

OH, THAT SALVATION FOR ISRAEL WOULD COME OUT OF ZION!: Apparently a highly-inappropriate v in this psalm, but how well it describes the climax of salvation in Christ and the bringing in of his kingdom! The one who was brutally slain (v 4) is now raised from the dead, at last to return to the scene of his death, but now in glorious triumph (cp with Isa 59:20, cited in Rom 11:26; see WIsa 512).

ZION: Zion was the home of Melchizedek. Nob, the location of the sanctuary and the priests, adjoined Zion (1Sa 21; Isa 10:32; cp 1Sa 17:54 with 1Sa 22:10. Is Nob = Golgotha? see Psa 8). After the murders of the priests, this sanctuary was prob left desolate until David took Jerusalem (2Sa 6). But then the memory of that gruesome slaughter might be partially erased, when God’s glorious ark was at last brought to its secure resting place.

SALVATION: An intensive plural: “God’s great salvation”!

WHEN THE LORD RESTORES THE FORTUNES OF HIS PEOPLE: Or “brings back the captivity” (cp AV). See Psa 85:1; Deu 30:3; and Isa 49.

JACOB… ISRAEL: Suggests allusion to Gen 32:24-32; 33:1, when Jacob’s fear of Esau/Edom, the fool who had no fear of God, was removed.

Job 42:1

Job 42: “The picture moves to the exaltation of Job: [1] Job humbles himself before Yahweh: vv 1-6. [6] Divine rebuke of Job’s accusers: vv 7-9. [7] Job restored and honoured: vv 10-17. The type is before us in the record of Job; the antitype will shortly be revealed in the return of Yahshua the Anointed, and the elevation of his true family. Then great blessing will come to the whole world, in fulfilment of the Abrahamic covenant” (GEM).

Job 42:3

THINGS TOO WONDERFUL FOR ME TO KNOW: “Will you lay your poor little insignificant present life and possessions on the scale, if God will lay the glories of endless eternity on the other side? Does not the gracious, marvelous prospect make you anxious to heap every possible service and sacrifice you can on your side, to manifest your bursting and overwhelming sense of thankfulness and awe? — to compensate with the manifestation at least of love and willingness for the utter nothingness of the very best you can offer? If not, are you really a living creature, or just a piece of dead, unfeeling wood? Does not the infinite wonder and beauty of it all fill your heart to overflowing? A cow cannot appreciate the marvels of a sunset, and we are all cows by nature, as to spiritual things. But God be thanked that we can learn to be something more than cows, if we desire it above everything else, and strive for it with all our heart” (GVG).

Job 42:6

Job sees the “shekinah” glory of God.

There is a radical distinction between natural regret and God-given repentance. The flesh can feel remorse, acknowledge its evil deeds, and be ashamed of itself. However, this sort of disgust with past actions can be quickly shrugged off, and the individual can soon go back to his old wicked ways. None of the marks of true repentance described in 2Co 7:11 are found in his behavior. Out of a list of 11 men in the Bible who said, “I have sinned,” poss only five actually repented. They were David (2Sa 12:13; 24:10; 1Ch 21:8; Psa 41:4), Nehemiah (Neh 1:6), Job (Job 42:5,6), Micah (Mic 7:9), and the prodigal son (Luk 15:18). The other (poss less sincere) instances? Pharaoh in Exo 9:27; 10:16; Balaam in Num 22:34; Achan in Jos 7:20; Saul in 1Sa 15:24,30; 26:21; Shimei in 2Sa 19:20; Judas in Mat 27:4.

Job 42:7

The importance of sound doctrine.

“Trouble (so far from being evidence of desertion) is a means employed in His hands to lay the foundation of future joy and blessedness. Let His children then be comforted and strengthened to endure even the deepest and most inexplicable affliction. Let them learn to see God in the darkness and to feel His hand in the tempest. Let them beware of the folly of Job’s three friends rebuked of God. Let them know that this time of our pilgrimage is the night, and that though weeping may endure for a night, joy cometh in the morning and that joy a joy prepared by the weeping. Let them apply the consolation Christ has given them: ‘Blessed are ye that weep now, for ye shall be comforted’ ” (WP 83).

Job 42:8

AND NOT DEAL WITH YOU ACCORDING TO YOUR FOLLY: Lest I punish you after your own doctrine of exact retribution.

YOU HAVE NOT SPOKEN OF ME WHAT IS RIGHT, AS MY SERVANT JOB HAS: Yet Job was not always right — as God Himself says (Job 38:2; 40:2,8). However, Job’s basic philosophy of God’s workings was correct, while that of his 3 friends (ie exact retribution) was incorrect.

Job 42:10

TWICE AS MUCH AS HE HAD BEFORE: Double portion — right of the firstborn (Deu 21:15-17; Eze 47:13). Cp Christ, the true firstborn (Psa 89:27; Col 1:15,18).

Job 42:11

THEY COMFORTED AND CONSOLED HIM: “Trouble (so far from being evidence of desertion) is a means employed in His hands to lay the foundation of future joy and blessedness. Let His children then be comforted and strengthened to endure even the deepest and most inexplicable affliction. Let them learn to see God in the darkness and to feel His hand in the tempest. Let them beware of the folly of Job’s three friends rebuked of God. Let them know that this time of our pilgrimage is the night, and that though weeping may endure for a night, joy cometh in the morning and that joy a joy prepared by the weeping. Let them apply the consolation Christ has given them: ‘Blessed are ye that weep now, for ye shall be comforted’ [Mat 5:4]” (WP 83).

Job 42:12

Typ the “doubling” of Christ’s flocks and herds — Jews and Gentiles (Joh 10:16).

Job 42:13

HE ALSO HAD SEVEN SONS AND THREE DAUGHTERS: Whereas Job received wealth far greater than what he had had before, he “only” received the same number children which he had lost. Were these in fact the same children, raised from the dead?

Job 42:14

JEMIMAH: “Dove”: the ecclesia in its innocence and virtue (Song 5:2; 6:9). A sacrificial animal (Lev 1:14; 5:7; 12:6-8; 14:3-7,22).

KEZIAH: “Cassia” = a sweet spice, an ingredient of holy anointing oil (Exo 30:34), sym union of Christ and bride (Song 1:3; Psa 45:8).

KEREN-HAPPUCH: “Horn of eye-paint”, sym inward beauty.

Job 42:17

The LXX adds, as footnote: “And it is written that he shall rise up again, with those whom the LORD shall raise up.”

See Lesson, Psalms, formation of the book of

See Lesson, Psalm structure

See Lesson, Psalms and Pentateuch

See Lesson, Selah

See Article, Christ in the Psalms.

See Lesson, Musical instruments.

Psa 1:1

Among all the saints whose lives are recorded in the Bible, David possesses an experience of the most striking, varied, and instructive character. In his history we meet with trials and temptations not to be discovered, as a whole, in other saints of ancient times, and hence he is all the more expressive a type of our Lord. David knew the trials of all ranks and conditions of men. Kings have their troubles, and David wore a crown; the lowly worker has his cares, and David handled a shepherd’s rod; the wanderer has many hardships, and David abode in the caves of Engedi; the leader of men has his difficulties, and David found the sons of Zeruiah too hard for him. The psalmist was also tried in that his friends, his counselor Ahithophel forsook him: “He that eateth bread with me, hath lifted up his heel against me.” His worst foes were they of his own household: his children were his greatest affliction. The temptations of poverty and wealth, of honor and reproach, of health and weakness, all tried their power upon him. He had temptations from without to disturb his peace, and from within to mar his joy. David no sooner escaped from one trial than he fell into another; no sooner emerged from one season of depression and fear, than he was again brought into the lowest depths, and all God’s waves and billows rolled over him. It is probably from this cause that David’s psalms are so universally the delight of experienced Christians. Whatever our frame of mind, whether on the heights or in the depths, David has exactly described our emotions. He was an able master of the human heart, because he had been tutored in the best of all schools — the school of heartfelt, personal experience. As we are instructed in the same school, as we grow matured in grace and in years, we increasingly appreciate David’s psalms, and find them to be “green pastures” where the weary lamb may lie down for a moment in peace.

“The Psalms are the heartbeat of the Scriptures, containing the delightful songs of David. The Psalms present the harmony of faith, guiding emotions and feelings along the channel of divine Truth. The book opens with the picture of the Garden of Eden in parable, but affected by the impulses of wickedness. The man is blessed when he seeks the obedience and the glory of unity with the Creator. The wicked seek an alternative pathway, and refuse to submit to the divine requirement” (GEM).

Psa 1: Only two ways: that of death, and that of life; Spirit/flesh; sheep/goats; good fish/bad fish; vessels to honor/vessels to dishonor. The character of God and the character of man (Isa 55:8,9). The narrow way and the broad way (Mat 7:13,14). No title. Written specially as a formal introduction to the Psalms.

Outline: Vv 1-3: The godly Vv 4,5: The ungodly V 6a: The godly V 6b: The ungodly.

Notice 3 triple parallels in v 1: walk/stand/sit; counsel/way/seat; wicked/sinners/mockers. Note the progressive nature of the 3 parallels.

Historical allusions: (a) Korah and his company (Num 16:18-27)? (b) The exhortation to Joshua (Jos 1:7,8).

Messianic reference: The perfect man (singular)!

BLESSED: “Happy” (NEB), not in the sense of aimless frivolity, but in the sense of spiritual contentment. Cp beginning of Psa 41. And see also Psa 2:12. The “Beatitudes” in the Psalms: Psa 1:1; 2:12; 32:1,2; 33:12; 34:8; 40:4; 41:1; 65:4; 84:4,5,12; 89:15; 94:12; 106:3; 112:1; 118:26; 119:1,2; 128:1,4.

THE MAN: “Ish”, a strong vigorous man, ie Christ. Blessed because of his actions, in ct to the man (“adam”) of Psa 32:1,2, who is blessed, derivatively, because his sins are forgiven. In fact, the “adam” is forgiven his sins only because of the “ish”!

WHO DOES NOT WALK: “Live fish swim against the stream. Dead ones go with it.” Ct of light and darkness in 2Co 6:14-18, and note the positive sequence in Isa 40:31.

THE COUNSEL OF THE WICKED: “Counsel” is similar to Heb for “tree” (v 3) and to “chaff” (v 4). Consider Luk 23:51; Psa 119:63; 26:3-5.

WALK… STAND… SIT: Three stages of retrogression in Peter’s experience: Mat 26:58,70-73. A steady descent from casual contact to close cooperation. See the Psalmist’s response to this: I did not walk/sit/stand: Psa 26:3,4,12.

Psa 1:2

DELIGHT: Heb “inclination”. Esp true of Jesus: Psa 40:8; Heb 10:7-9; cp Psa 19:8a; Joh 7:17.

ON HIS LAW HE MEDITATES: Cp 1Ti 4:15. Heb “meditate” is related to speech, not just thoughts (Psa 37:30; 35:28; 71:24; Isa 59:3,13). Note the bad use of sw in Psa 2:1.

DAY AND NIGHT: Thus covering an entire day.

Psa 1:3

A TREE PLANTED BY STREAMS OF WATER: Like the tree of life in the garden: Gen 49:22; Rev 22:1,2.

See Editorial, “As the days of a tree…”.

PLANTED: The tree does not plant itself. It has to be put there; it is transplanted (Psa 80:8; Isa 60;21; Mat 15:13; Eph 3:17). Christ the perfectly righteous man is like a tree — or cross — “planted” in a hole on Golgotha. The dead cross on which his body was impaled becomes a “tree” of life (Act 5:30; 13:29; 1Pe 2:24). “Cursed” is the man who dies on a tree (Gal 3:13; Deu 21:23), yet “blessed” is the man who, dying, becomes a tree of life — sending forth rivers of healing waters (Joh 7:37,38; 19:34; 1Jo 5:6; 1Co 10:4; Zec 13:1).

STREAMS OF WATER: Irrigation? Allusion to the Garden of Eden (Gen 2:10,15)? Cp Psa 36:8.

WHICH YIELDS ITS FRUIT IN SEASON: Joh 15:5,8,16 suggests that the “fruit” are converts. Jude 12 speaks of trees with “withered (useless) fruit, and without (good) fruit”. The Judaizing element in the early ecclesia; cp the cursed fig tree of Israel (Mat 21:19,20). And see also Pro 11:30; Mat 12:33; Gal 5:22,23.

WHOSE LEAF DOES NOT WITHER: Hard seasons may come, but no permanent damage. Even in heat of persecution or trial, this “tree” will still be green and fruitful (Psa 63:1; Jer 17:7,8; Amo 8:11).

WHATEVER HE DOES PROSPERS: Gen 39:3,23 — a link with Joseph. 3Jo 1:2: the well-loved Gaius.

Psa 1:4

LXX: “Not so, the ungodly, not so!” Very emphatic.

LIKE CHAFF THAT THE WIND BLOWS AWAY: A repeated figure for the spiritually lightweight and worthless wicked: Psa 35:5; Job 21:18; Isa 29:5; Dan 2:35; Hos 13:3; Mat 3:12; Luk 3:17; 1Co 3:12,13. The chaff is only for the passing benefit of the seed, and at the harvest is disposed of without regret or loss.

Psa 1:5

THE WICKED WILL NOT STAND: Without a leg to stand on! “Stand” = “stand approved” (“stand firm”: NEB), as in Luk 21:36. LXX uses the NT word for resurrection. Sw also used of the Israelites who could not “stand” or “rise up” before their enemies (Jos 7:12,13; cp Nah 1:6; Mal 3:2), but being defenseless were put to flight.

IN THE ASSEMBLY OF THE RIGHTEOUS: Just as the righteous has no wish to share the fellowship of the ungodly (v 1), so the ungodly will not be allowed in the fellowship of the righteous. “Not all Israel, which are of Israel” (Rom 9:6).

Psa 1:6

THE LORD WATCHES OVER THE WAY OF THE RIGHTEOUS: He understands, and supervises (Phil 2:13), their way, for they are His (2Ti 2:19; Num 16:5. Pro 3:6). Everything is directed by God for their ultimate benefit (Rom 8:28,31). “He knows my way; when he has tried me, I shall come forth as gold” (Job 23:10).

THE WAY OF THE RIGHTEOUS: Name given to the Christian movement in the Acts (Act 9:2; 19:9,23; 22:4; etc.).

THE WAY OF THE WICKED WILL PERISH: Also, their “desire” shall perish (Psa 112:10), and they shall have an “end” (Psa 73:3,5,16,17,19).