Verse by Verse

²³ But You, O God, shall bring them down to the pit of destruction;
Bloodthirsty and deceitful men shall not live out half their days;
But I will trust in You.

moan noisily (v.2) = made an uproar, express great agitation

severely pained (v.4) = lit. trembling, the tremors brought on by anxiety

terrors (v.4) = dread

Though the situation underlying this psalm is unspecified, a clue as to what it may have been is indicated by his wish (in v.6) that he had wings like a dove that he might fly away and be at rest (doves being prone to fly about and dwell in places inaccessible to hunters), which recalls David’s words in 1 Samuel 26:20, when he was cornered by Saul in the wilderness of Ziph. — Wechsler, page 154.

divide their tongues (v.9) — If this psalm was written about the time of Absalom and Ahithophel’s rebellion, this prayer would seem to have been answered in 2 Samuel 17:1-14. This may be a reference to Babel.

my companion and my acquaintance (v.12) — “acquaintance” can be translated “familiar friend” or even “relative” (as in Ruth 2:1). This could apply, in David’s case to either Saul or Absalom.

As typically in his psalms of lament and complaint, David finds solace despite his situation (i.e., before it has been resolved) by affirming what he knows God will do — not by presuming upon God with what David wants Him to do, but rather affirming what He Himself has said He will do, and, because He is faithful to His word (1 Samuel 15:29), what we who are His children have every right to expect Him to do. — Wechsler, page 155.

moved (v.22) = never lose or be separated — from his promised inheritance of life in the eternity in the presence of God.

Williams’ take:

The conduct of Absalom and Ahithophel (2 Samuel 15) illustrate but do not exhaust the Psalm. It concerns the hatred and treachery which Messiah suffered personally in the days of His flesh; and which He now suffers, and will yet suffer, in sympathy with His people (Colossians 1:24).

As predicted in Daniel 11 and John 5:43, the majority of the Jews will accept Anti-Christ as the promised Messiah. He will make a covenant with them, and, with them, cruelly persecute the believing minority. But after a little time he will break the covenant and seek to destroy them all. This is the covenant referred to in verse 20; and his is the hypocrisy of verse 11. — Williams, page 342

⁶ I will freely sacrifice to You;
I will praise Your name, O Lord, for it is good.

⁷ For He has delivered me out of all trouble;
And my eye has seen its desire upon my enemies.

Ziphites (intro) — The Ziphites were members of the tribe of Judah, as was David. The city of Ziph was four miles south of Hebron. David was hiding in a nearby woods. See 1 Samuel 23:19. A similar occurrence is recorded in 1 Samuel 26:1.

name (v.1) — signifies not merely the collection of “sounds” by which God is known, but His reputation as revealed in who He is and what He does. In this way David is therefore making a concise appeal that God act upon His covenant love as previously affirmed and demonstrated towards him. — Wechsler, page 152

vindicate (v.1) = judge, defend

strangers (v.3) — the Ziphites

oppressors (v.3) = awe-inspiring, striking terror — Saul and his soldiers

not set God before them (v.3) — they have not sought to live their lives in the “fear” (that is, “worship”) of God, in contrast to the righteous who, even if imperfect, “set the LORD continually before” them (Psalm 16:8); by “vindicating” David (v.1), therefore, God will ultimately be vindicating Himself, in the emulation of whose character and obedience to whose laws David lives. — Wechsler, page 152.

uphold (v.4) = sustain, lean, rest, support

David’s confidence (vs. 4-5) — as he affirms so frequently throughout his psalms — is his relationship with God; it is his conviction, based on God’s own words and promises to him, that, whatever may transpire in his role as Israel’s king, God is his helper — the personal intimacy of which notion is indicated both by the use here of a variant form of the same word used for Eve as Adam’s wife (i.e., a helper suitable to him”; Genesis 2:18, 20) as well as by the additional descriptive phrase “sustainer of my soul.” — Wechsler, pages 152-153.

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[David] ends this psalm (as he does so many others; cf. Psalms 7:17; 13:6; 26:11-12; etc.) by affirming what he will do (v.6: “I will sacrifice … (and) give thanks”) regardless of how and when God might resolve his present predicament, for ultimately He will deliver (v.7; the use of the past tense “delivered” underscores the certainty of the event) David — as every believer — from all trouble and he will look back upon his enemies (i.e., unbelievers) with the knowledge that God’s name has been eternally vindicated. — Wechsler, page 153.

my eye has seen its desire upon my enemies (v.7) — Psalm 59:10; 92:11

⁶ Oh, that the salvation of Israel would come out of Zion!
When God brings back the captivity of His people,
Let Jacob rejoice and Israel be glad.

This psalm represents an iteration, with minor variations, of Psalm 14, the reason being to emphasize the unchanging anatomy of human folly (viz., it’s essence and pervasiveness). The concise instruction “according to Mahalat” most likely designating the melody according to which the psalm was to be sung, though the meaning of the term “Mahalat” is uncertain (suggestions include “sickness,” “entreaty,” or “pardon”). — Wechsler, pages 150-151.

Quoted in Romans 3:10-12

fool (v.1) = one with a withered intellect — In Scripture, it refers to the wicked who aggressively and intentionally boast of their independence from God and His commandments, who deny His existence or deny the existence of divine justice.

abominable (v.1) = abhorred, detested

looks down (v.2) — referring to God’s assessment of the heart of men

That this passage is applied to Jews as well as Gentiles is shown by the use of the same phrases in other passages applying directly to Israel. For example, “they have become corrupt” (Deuteronomy 31:29); “they have turned aside” (Isaiah 1:23).

The main variation between this psalm and Psalm 14 is centered in verse 5, which complements the emphasis on God’s sympathy and proximity to the righteous in the structurally parallel passage in Psalm 14:5-6 by here emphasizing His judgment and rejection of those (i.e., the Gentile nations, who in the Old Testament are generally identified with the enemies of the True God) who encamped against David’s people. — Wechsler, page 151.

The other difference between this psalm and Psalm 14 is the use here of Elohim in all seven mentions of God while the earlier psalm used Jehovah four times.

Here’s Williams’ take:

In Psalm 14, the attention of the reader is directed to the suffering of Messiah and His servants. It is for private use. Its purpose is to sustain Israel’s faith in her future affliction of which that under Pharaoh was a fore-picture. In Psalm 53, “instruction” is given respecting the judgment of the oppressor and the deliverance of the oppressed. It is for public use. The psalm instructs the Fool and his followers respecting the judgment that must overtake them if they do not confess their abominable iniquities and seek forgiveness for them. Psalm 14:6 pictures the Fool and his followers putting the afflicted of Israel to shame; Psalm 53:5 views the Messiah putting the Fool and his followers to shame. But in both psalms, as also in Romans 1 and 2, God’s moral judgment of man, as man, whether he be a Jew or a Gentile, is declared to be the same — all are corrupt. — Williams, pages 341-342.

⁸ But I am like a green olive tree in the house of God;
I trust in the mercy of God forever and ever.

⁹ I will praise You forever,
Because You have done it;
And in the presence of Your saints
I will wait on Your name, for it is good.

This is one of eight psalms which are associated by their titles with David’s experiences as an exile from Saul. The others are Psalm 7 (concerning Cush); Psalm 59 (Saul seeks to kill David); Psalm 34 (David at the court of Abimelech); Psalm 57 (he flees to the cave of Adullam); Psalm 142 (a prayer in the cave); Psalm 54 (David is almost betrayed by the people of Ziph). Psalm 52 is one of the earlier poems. It relates to David’s flight to the tabernacle at Nob. The  help given him by Ahimelich the priest was reported to Saul (1 Samuel 21:1-9; 22:9-23). This psalm is an expression of David’s righteous indignation at Doeg’s betrayal. — Guthrie, page 484.

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a contemplation (introduction) — Considering the etymology of this term (conveying the basic notion of “imparting or expressing wisdom”) as well as it’s usage in the Psalms (14:2; 53:2; 41:1) and elsewhere (e.g., Proverbs 10:19; 16:20; 17:2; 21:12), it may be reasonably deduced that a maskil is a type of psalm focusing specifically on instruction in practical wisdom, based on the revelation and unchanging character of God.  — Wechsler, page 97.

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[This psalm is a] “theodicy,” which concerns the “vindication” of God’s justice in the face of what would seem to be His allowance and, on occasion, even enacting of injustice (see Romans 9:14-29). In this case the seeming injustice in view is, according to the heading, that which resulted when Doeg the Edomite came and told Saul … “David has come to the house of Abimelech” (see 1 Samuel 22:9, 22) — the injustice being (1) God allowing Doeg to communicate David’s whereabouts, thereby placing him in greater danger and distress, and (2) the resultant massacre of the priests at Nob (also at the hand of Doeg) when they admitted to harboring David, who had by then left. (See 1 Samuel 22:18-19.) That Saul turned to Doeg — an unconverted Gentile — when none of his other soldiers were willing to kill the priests, underscores the resultant folly [caused by] God withdrawing from him the empowerment/ability to lead effectively. [See note on Psalm 51:11] — Wechsler, page 148.

O mighty man (v.1) — David is using this term ironically, referring to Doeg’s opinion of himself

Lying rather than speaking righteousness (v.3) —  The word “lying” here can also mean “deception” or “treachery.”  Technically, what Doeg reported about David was true. David is referring, rather, to his intent (v.4 speaks to this) and the fact that he meant both David and Abimelech evil. He certainly wasn’t speaking righteousness. While lying is never justified in Scripture, saying nothing can sometimes be the proper course.

Eternal separation from God, which is unquestionably the essence of the final torment of the wicked, is signaled by David’s assertion that God “will snatch you up, and tear you away from the tent” (v.5). Though some translations insert the pronoun “your” (which is not in the Hebrew text) before “tent” here, it is much more likely that David is referring here to “His (i.e., God’s) tent,” since (1) it is not in fact true that God always “tears away” the wicked from their “tent” (Hebrew ohel, which can only refer to a physical structure), though He will, ultimately, tear down their “house” (i.e., Temple; Hebrew bayit; see v.8 and Psalm 27:4). — Wechsler, pages 149-150.

fear (v.6) = awe, fear of God, which indicates worship and honor and respect

green olive tree (v.8) — a figure of prosperity and longevity

Just as God’s justice is ultimately vindicated by the eternal separation of the wicked from His presence, so too is it vindicated by the commensurate establishment (v.8: “like an olive tree”) of the righteous in His presence — i.e., in the house of God (referring to the “tabernacle” of the New Creation), where David will rest in God’s lovingkindness forever, and praise (or “thank”) Him forever in the company of His godly ones (i.e., the righteous, like him). — Wechsler, page 150.

Williams, as always, takes a Messianic approach:

Doeg hated David and desired his destruction. He falsely accused the High Priest and his family, who were true to David, and at Saul’s command, willingly slaughtered them. He is therefore a type of Anti-Christ, and David a type of Christ.

The last verse contrasts with the first: Anti-Christ boasts of himself; Messiah praises God. Anti-Christ acclaims the success of his malignity; Messiah points to God’s judgment upon it. Anti-Christ abuses the goodness of God; Messiah rejoices in it. — Williams, pages 340-341.

¹⁸ Do good in Your good pleasure to Zion;
Build the walls of Jerusalem.

¹⁹ Then You shall be pleased with the sacrifices of righteousness,
With burnt offering and whole burnt offering;
Then they shall offer bulls on Your altar.

Bathsheba (intro) — 2 Samuel 11:1-12:13

One of those things that undoubtedly qualified David as “a man after (God’s) own heart” (1 Samuel 13:14) was, not that he was sinless, but that, when confronted with his sin (or sinful intentions), he immediately and sincerely confessed it and repented of it (rather than excusing, diminishing, or ignoring it). Such was exactly his response when called out by Nathan on his sins of murder and adultery and such, therefore, is exactly how he begins this psalm (cf. also his reactions when confronted by Abigail in 1 Samuel 25:23-33, and by his own conscience in 1 Samuel 24:5 and 2 Samuel 24:10). Indeed, the depth of David’s spiritual acumen and theocentric sensitivity is vividly attested by his statement in verse 4: “Against Thee, Thee alone (not “Thee only”), have I sinned” — which is to say, “Against Thee, who art alone (i.e., set apart/unparalleled) as the eternal and holy God, I have sinned.” He is not denying in any way he sinned against Uriah (and, albeit to a lesser degree, against Bathsheba); rather, he is affirming that in addition to the people against whom he has sinned, he has also, ultimately, sinned against the One who is alone in His deity. — Wechsler, page 145.

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lovingkindness (v.1) — The Hebrew word is hesed, used about 250 times in the Old Testament. It means loyal, steadfast, or faithful love and stresses the idea of a belonging together of those involved in the love relationship. Here it connotes God’s faithful love for His unfaithful people (love based on the covenant). — Ryrie, page 1378

The second half of verse 4 is quoted in Romans 3:4. David is saying that God is justified in judging sin, and that His statement that all have sinned is true.

I was shaped in iniquity (v.5) — Job 14:4; Psalm 58:3; John 3:6; Romans 5:12; Ephesians 2:3

hyssop (v.7) — A common plant of the mint family. Because of its stiff branches and hairy leaves, it served well for sprinkling. In addition to the Passover, it was also used in the purifying of lepers (Leviticus 14:2-7), the cleansing of a plague (Leviticus 14:49-50), and the sacrificing of the red heifer (Numbers 19:2-6). — Ryrie, page 109.

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David implored God’s mercy — i.e., not giving him the full punishment that he does deserve, which is death (both for murder and for adultery; see Genesis 9:6; Exodus 21:12; Leviticus 20:10). David recognizes, nonetheless, that God, in His justice, cannot simply ignore sin, and that the penalty it requires (i.e., life) must still somehow be paid (Leviticus 17:11; Psalm 49:7-8), and so he implored God to purify him with hyssop (v.7) — hearkening back to the first appearance of hyssop in the Bible, in Exodus 12:22, where it is used to apply the blood of the “unblemished” Passover lamb to one’s door, that God might “pass over” that house with the tenth plague of death.. This event, which was itself a “type,” or “foreshadowing,” of Jesus’ substitutionary (i.e., life for life) sacrifice for sin (see 1 Corinthians 5:7), establishes the use and symbolism of hyssop in the Bible as an instrument of cleansing — both internal-spiritual, as in the present psalm, and external-physical (Leviticus 14:4-7; Numbers 19:6). — Wechsler, pages 145-146.

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Cleansing (v.7) in Scripture is twofold: (1) of a sinner from the guilt of sin — the blood (hyssop) aspect; and (2) of a saint from the defilement of sin — the water (wash) aspect. — Scofield, page 624

whiter than snow (v.7) — Isaiah 1:18

do not take Your Holy Spirit from me (v.11) — In the Old Testament economy, the Holy Spirit was particularly related to service, rather than salvation. Here David is asking God not to take away his service as the anointed king of Israel. — Ryrie, page 877

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What David is requesting here is that God not take away His special empowerment to function wisely in the role of Israel’s king — as He removed that empowerment from Saul when He transferred the role of king to David in 1 Samuel 16:13-14 (after which Saul’s decisions as king are consistently unwise — even though he himself is still “saved”; cf. 1 Samuel 28:19. — Wechsler page 147.

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I will teach transgressors Your ways (v.13) — As David, forgiven and restored, won transgressors to God, so Israel, forgiven and restored, will win nations to God. — Williams, page 339.

You do not desire sacrifice (v.16) — 1 Samuel 15:22; Psalm 50:8-14; Micah 6:6-8

broken spirit (v.17) — Psalm 34:18; Isaiah 57:15; 66:2

sacrifices of righteousness (v.19) — It is important to bear in mind that David’s assertion in v.16 (“Thou dost not delight in sacrifices,” etc.) does not concern sacrifice per se, but rather sacrifice offered without a proper heart-attitude and foundation of faith. Once that foundation is laid, the sacrifice, as David clearly indicates in concluding this psalm, must inevitably follow — for, as God declares through His servant Moses, “I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement” (Leviticus 17:11; see also Hebrews 9:22). — Wechsler, pages 147-148.

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David in his sin, repentance, and restoration, is a fore-picture of Israel; for as he forsook the Law and was guilty of adultery and murder, so Israel despised the Covenant, turned aside to idolatry, and murdered the Messiah. Thus the scope and structure of the Psalm go far beyond David: they predict the future confession and forgiveness of Israel in the day of Messiah’s apparition; when looking upon Him Whom they pierced they shall mourn and weep (Revelation 1:7). — Williams, page 339