To the Chief Musician. On an eight-stringed harp. A Psalm of David.
1 Help, Lord, for the godly man ceases!
For the faithful disappear from among the sons of men.
2 They speak idly everyone with his neighbor;
With flattering lips and a double heart they speak.
3 May the Lord cut off all flattering lips,
And the tongue that speaks proud things,
4 Who have said,
“With our tongue we will prevail;
Our lips are our own;
Who is lord over us?”
5 “For the oppression of the poor, for the sighing of the needy,
Now I will arise,” says the Lord;
“I will set him in the safety for which he yearns.”
6 The words of the Lord are pure words,
Like silver tried in a furnace of earth,
Purified seven times.
7 You shall keep them, O Lord,
You shall preserve them from this generation forever.
8 The wicked prowl on every side,
When vileness is exalted among the sons of men.
For the heading, see notes on Psalms 3 and 4.
A lament psalm
Violence and falsehood are Satan’s two great weapons against the servants of God. The violence of the False Messiah is, accordingly, the theme of Psalms 11 and 13, and his falsehood, the theme of Psalms 12 and 14. — Williams, page 304
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The activity of the wicked is primarily felt by the innocent and godly as being in the realm of speech, i.e., the falsification and perversion of the divine gift of language. Hence the intervention of the Lord must be not only in deeds but in words. — Guthrie, page 458
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A series of contrasts appear. The first verse contrasts with the eighth; the second with the sixth; the third with the seventh; and the fourth with the fifth. — Williams, page 305
double heart (v.2) = lit. “a heart and a heart” — deceit.
By virtue of the implied contrast between verses 1 and 2, the godly/faithful are not simply those who do what God requires, but those who strive to do so with a whole — that is, with a devoted and sincerely “faith-filled” — heart. As depicted in the Old Testament, both one’s thoughts and one’s words proceed from the heart (i.e., the “heart” and “mind,” as we distinguish them, are presented as one item, not two) and hence one who thinks one thing and says or does another is described as having “two hearts,” or “a double heart.”
The notion of deceit and double mindedness is further underscored by the statement in verse 2, “they speak false hood to one another” (lit., “a man towards his neighbor”), which hearkens to the phraseology of the ninth commandment in Deuteronomy 5:20: “You shall not bear false witness (lit. “a witness of falsehood”) towards your neighbor.” — Wechsler, page 48.
I think it’s important to keep in mind the greater dispensational perspective when reading these psalms. Remember that David wrote his psalms during the dispensation of law which was given by God to prove that all men are guilty and unable to keep the law. The Holy Spirit inspired him to write words that would provide hope for those living in Old Testament Israel, but also that would provide hope for those living during the Tribulation. At that time, the saved in Israel will have the law written on their hearts and will be able to keep it. Part of David’s assurance here, I think, is that those days are coming.
As for the heart of the believer, contrast what David says here with what Paul says in Romans 7:15-25 about sin in the believer during the dispensation of grace.
By his appeal “may the Lord …” (v.3) David is not addressing whether, but when God will bring deliverance — a deliverance which David desired to be nothing less than the final deliverance attending the establishment of God’s kingdom, as indicated by (1) the unrestricted expression “all flattering lips” and (2) the verbatim repetition of the words “‘Now I will arise,’ says the Lord” in Isaiah 33:10, in a clearly eschatological context, as well as the closely parallel phraseology of God’s ensuing declaration”I will establish him in the deliverance (“I will set him in the safety” for which he longs” and the description of His coming kingdom in Isaiah 26:1: “In that day … He will establish deliverance by walls and bulwarks …”) — Wechsler, page 49
purified seven times (v.6) — superlative purity, the highest possible degree of purity — In Scripture, “seven” indicates purity and completion.
you shall preserve them (v.7) — This promise does not guarantee the preservation of the godly from affliction and oppression by the wicked in this life (which can hardly be reconciled with a time frame of “forever”), but rather their preservation from the fate of the wicked, as the phraseologically parallel passages in Psalms 37:28 and 97:10 make clear. — Wechsler, pages 49-50
To the Chief Musician. A Psalm of David.
1 In the Lord I put my trust;
How can you say to my soul,
“Flee as a bird to your mountain”?
2 For look! The wicked bend their bow,
They make ready their arrow on the string,
That they may shoot secretly at the upright in heart.
3 If the foundations are destroyed,
What can the righteous do?
4 The Lord is in His holy temple,
The Lord’s throne is in heaven;
His eyes behold,
His eyelids test the sons of men.
5 The Lord tests the righteous,
But the wicked and the one who loves violence His soul hates.
6 Upon the wicked He will rain coals;
Fire and brimstone and a burning wind
Shall be the portion of their cup.
7 For the Lord is righteous,
He loves righteousness;
His countenance beholds the upright.
Psalms 9 and 10 having portrayed the Lawless One, Psalms 11-14 describe the lawlessness which will characterize his kingdom, and the consequent oppression and suffering of the righteous. — Williams, page 304.
This psalm is thought by some commentaries, to have been written when David was pursued by Saul.
Though no historical event is mentioned in the heading, the imagery of David’s words in verse 1 (“Flee as a bird to your mountain”) bear a close similarity to his words in 1 Samuel 26:20 (the king of Israel has come out … just as one hunts a partridge in the mountains”), suggesting the latter as a likely venue. — Wechsler, pages 45-46.
After opening with a statement of his faith in God, David tells of the counsel he is receiving beginning with the final line in verse 1 — “Flee as a bird …” — and continuing through the end of verse 3. This may have been the counsel of friends or of David’s own heart (1 Samuel 27:1). The final four verses return to the subject and David’s reason for his faith— he knows that God is watching and will punish the wicked and reward the righteous with His presence.
bird (v.1) = sparrow — the littlest of birds
wicked (v.2) — plural — a multitude of wicked
foundations (v.3) — a metaphor for the order of society and the authorities (see Psalm 75:3; 82:5; Ezekiel 30:4)
holy temple (v.4) — referring not to the earthly temple (since this term for “temple” [lit. “sanctuary”] is used in the Old Testament for the fixed structure later built by Solomon in Jerusalem, not for the tent-tabernacle), but to God’s heavenly temple, of which the earthly one was only “a copy and shadow.” This point is further driven home by the parallel statement, “the Lord’s throne is in heaven” (v.4), which also indicates God’s dual role — embodied and eternally fulfilled in the Son of God — as both king (per the reference to His throne) and priest (per the reference to His being in the holy temple), which combination was otherwise forbidden among the Israelites. — Wechsler, page 46
tests (v.5) = tries — used for refining (making purer and better) metals
violence (v.5) = the Hebrew word used here always refers to wicked violence — not that which God does to the wicked for instructs His people to do
His countenance beholds the upright (v.7) — Among the monotheistic religions of the world this is a unique (and perhaps the greatest hope), according to which the believer looks forward not simply to worshiping an eternally transcendent and intangible God, but One who, consistent with His initial desire at creation, seeks to relate to man in all the ideal ways that we were made to exist and relate. It is in Jesus, specifically, that God’s “face” — that is, His person and presence — is revealed, and it is He whom the Christian, with Paul, looks forward yearningly to behold “face to face” and “know fully” even as we are “fully known” by Him (1 Corinthians 13:12). — Wechsler, page 47
1 Why do You stand afar off, O Lord?
Why do You hide in times of trouble?
2 The wicked in his pride persecutes the poor;
Let them be caught in the plots which they have devised.
3 For the wicked boasts of his heart’s desire;
He blesses the greedy and renounces the Lord.
4 The wicked in his proud countenance does not seek God;
God is in none of his thoughts.
5 His ways are always prospering;
Your judgments are far above, out of his sight;
As for all his enemies, he sneers at them.
6 He has said in his heart, “I shall not be moved;
I shall never be in adversity.”
7 His mouth is full of cursing and deceit and oppression;
Under his tongue is trouble and iniquity.
8 He sits in the lurking places of the villages;
In the secret places he murders the innocent;
His eyes are secretly fixed on the helpless.
9 He lies in wait secretly, as a lion in his den;
He lies in wait to catch the poor;
He catches the poor when he draws him into his net.
10 So he crouches, he lies low,
That the helpless may fall by his strength.
11 He has said in his heart,
“God has forgotten;
He hides His face;
He will never see.”
12 Arise, O Lord!
O God, lift up Your hand!
Do not forget the humble.
13 Why do the wicked renounce God?
He has said in his heart,
“You will not require an account.”
14 But You have seen, for You observe trouble and grief,
To repay it by Your hand.
The helpless commits himself to You;
You are the helper of the fatherless.
15 Break the arm of the wicked and the evil man;
Seek out his wickedness until You find none.
16 The Lord is King forever and ever;
The nations have perished out of His land.
17 Lord, You have heard the desire of the humble;
You will prepare their heart;
You will cause Your ear to hear,
18 To do justice to the fatherless and the oppressed,
That the man of the earth may oppress no more.
An acrostic psalm that appears to be linked to Psalm 9. (See the beginning notes on Psalm 9.) This explains the absence of a heading. It also means that this Psalm was written by David.
The psalmist opens with an unbridled, heartfelt expression of what may justly be termed complaint — i.e., expressing anguish and dismay over what appears to be God’s inaction in the fact of the ongoing — and apparently flourishing — activity of the wicked (v.2). Yet the essence of the psalmist’s complaint — and what justifies its inclusion in this expression of worship — is that it is ultimately motivated not by the desire that the wicked be punished or the afflicted relieved of their distress, but by the glory and honor of God. — Wechsler, page 44.
the wicked boasts (v.3) — the wicked praises himself
The wicked man doesn’t deny the existence of God but he scoffs at the idea that God cares about the affairs of this world (vs. 6, 11). He thinks that God has either forgotten His people or unable (or unwilling) to see their troubles.
Verse 7 is quoted in Romans 3:14, where “the wicked” refers to both Jews and Gentiles.
requite (v.13) = seek out — The same word is translated “seek out” in verse 15.
helper (v.14) — from the same Hebrew root as “helpmate” in Genesis 2:18, 20.
break the arm (v.15) — an idiom meaning the crushing of power and glory (cf. Job 22:8-9)
have perished (v.16) — The use of the past tense for something that has not yet occurred expresses the certainty of the event because of God’s power and promises. In a way, it’s looking back at the event from God’s timeless perspective.
The psalmist concludes (in typically Davidic fashion) with a confident look at the final, future state, when all men will recognize the Lord for who He is and always has been — the true King of all the earth (cf. Psalm 47:7) — and nations (lit., “Gentiles,” referring, as typically in the Old Testament, to those opposed to the True God and His people) will have perished from His land (i.e., all of the redeemed/recreated “new earth”; cf. Zechariah 14:9; Revelation 21:1). — Wechsler, page 45.
man of the earth (v.18) — pointing out the weakness of men before God
Wechsler’s quote (above) somewhat points to a future time. Williams takes it a step further and makes this Psalm a direct prophecy of the Tribulation. I think it makes sense, although it certainly also applied to Israel’s troubles in David’s time as well.
Psalm 10 gives a vivid picture of the appalling sufferings that Israel will undergo in the future “time of trouble.”
As in Psalm 9, so here, the Anti-Christ is called the “wicked” or “lawless one” in verses 2, 3, 4, 13 and 15, and “the covetous one” in verse 3. “The strong ones” (v.10) are his followers. Their temporary prosperity and successful oppression of the saints of the Most High are described in verses 2 to 11.
Psalm 9:12, 17-18 and Psalm 10:12, when compared, prove that God does not, and will not, forget His oppressed people. “He will never see it” (v.11) may be compared with “Thous hast seen it, for Thou wilt behold travail and grief,” i.e., persecution, “in order to take the matter into Thy hand” (v.14). Because the helpless and the fatherless know and believe this, therefore they commit themselves unto Him.
The doom of the false Messiah is the subject of verse 15, and the reign of the True Messiah the prediction of verse 16. These events will result in the disappearance out of the earth of the hostile heathen. — Williams, page 304.
To the Chief Musician. To the tune of “Death of the Son.” A Psalm of David.
1 I will praise You, O Lord, with my whole heart;
I will tell of all Your marvelous works.
2 I will be glad and rejoice in You;
I will sing praise to Your name, O Most High.
3 When my enemies turn back,
They shall fall and perish at Your presence.
4 For You have maintained my right and my cause;
You sat on the throne judging in righteousness.
5 You have rebuked the nations,
You have destroyed the wicked;
You have blotted out their name forever and ever.
6 O enemy, destructions are finished forever!
And you have destroyed cities;
Even their memory has perished.
7 But the Lord shall endure forever;
He has prepared His throne for judgment.
8 He shall judge the world in righteousness,
And He shall administer judgment for the peoples in uprightness.
9 The Lord also will be a refuge for the oppressed,
A refuge in times of trouble.
10 And those who know Your name will put their trust in You;
For You, Lord, have not forsaken those who seek You.
11 Sing praises to the Lord, who dwells in Zion!
Declare His deeds among the people.
12 When He avenges blood, He remembers them;
He does not forget the cry of the humble.
13 Have mercy on me, O Lord!
Consider my trouble from those who hate me,
You who lift me up from the gates of death,
14 That I may tell of all Your praise
In the gates of the daughter of Zion.
I will rejoice in Your salvation.
15 The nations have sunk down in the pit which they made;
In the net which they hid, their own foot is caught.
16 The Lord is known by the judgment He executes;
The wicked is snared in the work of his own hands. Meditation. Selah
17 The wicked shall be turned into hell,
And all the nations that forget God.
18 For the needy shall not always be forgotten;
The expectation of the poor shall not perish forever.
19 Arise, O Lord,
Do not let man prevail;
Let the nations be judged in Your sight.
20 Put them in fear, O Lord,
That the nations may know themselves to be but men. Selah
The first of the acrostic psalms (along with 10, 25, 34, 37, 111, 112, 119, 145). Ten of the first 11 letters of the Hebrew alphabet are used to begin lines. The acrostic is continued (imperfectly) in Psalm 10.
There are certain structural, phraseological, and thematic parallels between this psalm and the next that suggest both were intended to be “as a piece”: structurally, the beginning of Psalm 9 mirrors the ending of Psalm 10 — with a declaration of confidence in God — in addition to which the two psalms attest elements of a complementary acrostic arrangement; … phraseologically, both psalms employ several of the same or closely parallel expressions; and thematically, both psalms focus on God as the final judge, with Psalm 9 emphasizing God’s vindication of the righteous and Psalm 10 emphasizing God’s judgment of the wicked. — Wechsler, pages 40-41.
Death of the Son (intro) — the name of the tune to which this was to be sung. It is still sung on Israeli Memorial Day.
marvelous (v.1) = wonderful — used exclusively in Scripture for miraculous or supernatural deeds or events — things that God does or is.
Most High (v.2) = preeminent to any other authority
David here [in vs.3-12] “unpacks” his confidence in God as the preeminent Vindicator by affirming His past and present record as a judge of righteousness as consistently and comprehensively borne out from the following three perspectives: (1) God’s vindication of David personally (vs. 3-4), in which David’s words “You have maintained my just cause … (as) a judge of righteousness” hearken specifically to his words in 1 Samuel 24:15; (2) God’s vindication of the oppressed generally (vs. 5-9), as juxtaposed with His blotting out of the name of the wicked (v.5), which hearkens to the specific phraseology used to describe God’s judgment and annihilation of all the wicked among humanity during the flood; and (3) God’s vindication of His people Israel (vs. 10-12), which perspective is implied both by the expression “those who know Thy name” — phraseology elsewhere applied to the Israelites, the ones to whom God’s name was “made known” — as well as the exhortation to declare among the peoples His deeds, which hearkens to the specific Old Testament mission of Israel. — Wechsler, pages 42-43.
refuge (v.9) = lit. “secure height” — high tower
Beginning in verse 11, David invites the company to join him in praise.
gates of death (v.13) — the very edge of life
gates of the daughter of Zion (v.14) — Israel, God’s people, in Jerusalem
meditation (v.16) — may indicate the use of a quieter instrument or a more meditative mood
hell (v.17) = Sheol. Sheol itself is not exclusively for the wicked, but is in fact the Old Testament designation for the temporary place to which the souls of all people — righteous or wicked — go after death. (cf. Genesis 37:35; 44:29; Numbers 16:31; Psalms 9:17; 16:10; 55:15; Proverbs 23:14; Ezekiel 31:16). Within Sheol, however, there is n inviolable distinction between the circumstances, or “place,” of the righteous (i.e., believers) and the wicked (i.e., unbelievers) … The wicked who rejected God’s truth go to a place in Sheol characterized by “torment” and “flame,” whereas the righteous, who accepted God’s truth, go to a place in Sheol called “Abraham’s Bosom,” which expression connotes peace, rest, and paternal-relational security. — Wechsler, pages 139-140.
needy/poor (v.18) — not necessarily material lack but those reduced to utter dependence upon God
men (v.20) = mortal men
To the choirmaster: according to The Gittith. A Psalm of David.
1 O Lord, our Lord,
how majestic is your name in all the earth!
You have set your glory above the heavens.
2 Out of the mouth of babes and infants,
you have established strength because of your foes,
to still the enemy and the avenger.
3 When I look at your heavens, the work of your fingers,
the moon and the stars, which you have set in place,
4 what is man that you are mindful of him,
and the son of man that you care for him?
5 Yet you have made him a little lower than the heavenly beings
and crowned him with glory and honor.
6 You have given him dominion over the works of your hands;
you have put all things under his feet,
7 all sheep and oxen,
and also the beasts of the field,
8 the birds of the heavens, and the fish of the sea,
whatever passes along the paths of the seas.
9 O Lord, our Lord,
how majestic is your name in all the earth!
This psalm is cited four times in the New Testament, three of which are in direct application to Christ (i.e., 1 Corinthians 15:27; Ephesians 1:22, and Hebrews 2:6-10). Though the psalm focuses on the interaction between God and man — or, more precisely, between divinity and humanity — this direct application is possible because humanity is an attribute fully shared by Christ (as opposed to depravity, for example, which is not), and it is in Him, accordingly, that man’s ideal (i.e., all that we were meant to be and do) is directly fulfilled. — Wechsler, page 38.
Choir Director (intro) — see Psalm 4 intro
Gittith (intro) — an instrument from Gath? 1 Samuel 27:2
psalm (intro) = mizmor — See Psalm 3 intro
O Lord (v.1) = Jehovah — Creator
our Lord (v.1) = Adonai — Sovereign, controller
David not only affirms God’s majesty, but also his and his people’s submission to the One True God, as indicated by the first “Lord” (in Hebrew: “Yahweh”), representing the unique covenant name of the True God, which is conjoined to the second “Lord” (Hebrew: Adonenu), representing the proper Hebrew term for “master” (i.e., one to whom the speaker is subject). — Wechsler, page 39
out of the mouth of babes (v.2) — quoted in Matthew 21:16 (by Jesus Christ) and Hebrews 2:5-10.
Christ does not intend by His citation to say that this event is the sole fulfillment of the verse, but rather that this event represents an expression of the principle indicated by the verse — namely, that God works through the weak and unlikely so that His power and role might be more evident (cf. on this same principle Deuteronomy 7:7 and 2 Corinthians 12:7-9). — Wechsler, page 39
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The heavens and all that is in them, such as the moon and the stars, are described by David as the work of God’s fingers, which expression denotes products intended for adornment, whereas that which God gave man to rule over is described as the work of His hands, denoting products intended for use and enjoyment (the language of these verses also harkens back to Genesis 1:28).
The phraseology of v.4, moreover, is very similar to that of Job 7:17-18. this latter, however, is expressed by Job as a despairing complaint, which may well have been taken up and “corrected” here by the Holy Spirit, working “through the mouth of David” (cf. Acts 4:25; Hebrews 4:7). — Wechsler, page 40
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little (v.5) — In quoting from the eighth psalm in Hebrews 2 the Holy Spirit made a slight change in the word in order to fit to His purpose. The word is “little.” In the psalm it is stated that man has been made a little lower than the angels, meaning lower in degree; but in the Hebrews passage the word is one which means “for a little time,” or “for a short while.” — Pettingill, page 31
heavenly beings (v.5) = lit. “gods” — Some think it means “lower than God.”
dominion (v.6) — Genesis 1:26, restored in the kingdom (Isaiah 11:6).
All power is given unto Him in heaven and in the earth. This is not yet made manifest, but the day is surely coming when at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11). And when that time is come it will then be seen that the Man Jesus is the head of a new race, a race made up of all those who have found shelter under the shed blood of Calvary, and that to these the promise of the eighth psalm will be completely fulfilled, and they shall reign with Him in full dominion over the works of God’s hands. — Pettingill, page 31
you have put all things under his feet (v.6) — quoted in 1 Corinthians 15:25-28 and Ephesians 1:21-23 regarding Jesus Christ
A Meditation of David, which he sang to the Lord concerning the words of Cush, a Benjamite.
1 O Lord my God, in You I put my trust;
Save me from all those who persecute me;
And deliver me,
2 Lest they tear me like a lion,
Rending me in pieces, while there is none to deliver.
3 O Lord my God, if I have done this:
If there is iniquity in my hands,
4 If I have repaid evil to him who was at peace with me,
Or have plundered my enemy without cause,
5 Let the enemy pursue me and overtake me;
Yes, let him trample my life to the earth,
And lay my honor in the dust.
Selah
6 Arise, O Lord, in Your anger;
Lift Yourself up because of the rage of my enemies;
Rise up for me to the judgment You have commanded!
7 So the congregation of the peoples shall surround You;
For their sakes, therefore, return on high.
8 The Lord shall judge the peoples;
Judge me, O Lord, according to my righteousness,
And according to my integrity within me.
9 Oh, let the wickedness of the wicked come to an end,
But establish the just;
For the righteous God tests the hearts and minds.
10 My defense is of God,
Who saves the upright in heart.
11 God is a just judge,
And God is angry with the wicked every day.
12 If he does not turn back,
He will sharpen His sword;
He bends His bow and makes it ready.
13 He also prepares for Himself instruments of death;
He makes His arrows into fiery shafts.
14 Behold, the wicked brings forth iniquity;
Yes, he conceives trouble and brings forth falsehood.
15 He made a pit and dug it out,
And has fallen into the ditch which he made.
16 His trouble shall return upon his own head,
And his violent dealing shall come down on his own crown.
17 I will praise the Lord according to His righteousness,
And will sing praise to the name of the Lord Most High.
This is the first imprecatory psalm.
meditation (intro) — an obscure Hebrew word probably meaning an ecstatic song, although it’s not clear if this is a reference to its ragged, irregular meter, the method in which it is to be sung or the fact that is is a highly emotionally-charged psalm.
Cush (intro) — not mentioned elsewhere — probably referring to one of Saul’s men sent to kill David (or to Saul himself, a Benjamite). Phrases in the psalm parallel passages in 1 Samuel 24 and 25 when David was cornered by Saul and his men.
if (3x in vs.3-4) — David is willing to be punished if he has done wrong.
integrity (v.8) — David does not believe he deserves punishment in this case.
It is important to note that David does not expect God to vindicate him completely, but only according to his righteousness and the integrity that is in him (v.8). David also affirms that it is not only — or even firstly — men’s actions that God judges, but also their hearts and minds (v.9) — the thoughts and motives that underlie one’s actions, whether good or bad. This important principle is also affirmed by Solomon, who states with respect to the “selfish man” that “as he thinks within himself, so he is” (Proverbs 23:7). — Wechsler, page 37
hearts and minds (v.9) = lit. “kidneys” — man’s entire immaterial being
the wicked (v.14) — here described as a pregnant woman giving birth
David affirms the well-attested biblical principle that the mischief of the wicked ultimately returns upon his own head (v.16) — a principle which is vividly attested in connection with Israel’s enemies, upon whom God not only visits judgment, but often does so with the same affliction wherewith they afflicted Israel (e.g., His diminishing of Egypt’s military might by drowning, just as Pharaoh sought to diminish Israel’s ability to make war by drowning all their male children (Exodus 1:10); Haman executed by hanging in place of Mordecai (Esther 7:10), etc.) — Wechsler, pages 37-38
Most High (v.17) — a name for deity — it first occurs in Genesis 14:18-22, the meeting between Abraham and Melchizedek.
David ends his petition by expressing gratitude and praise for whatever God chooses to do, for whatever that will be, it will be what it should, consistent with God’s perfect righteousness. Indeed, God chose not to resolve David’s persecution by Saul for several years more, encompassing that period between the events in this psalm alludes to in 1 Samuel (chapters 24 and 26) and David finally being anointed as “king over Israel” in 2 Samuel 5:3). — Wechsler, page 38
To the Chief Musician. With stringed instruments. On an eight-stringed harp. A Psalm of David.
1 O Lord, do not rebuke me in Your anger,
Nor chasten me in Your hot displeasure.
2 Have mercy on me, O Lord, for I am weak;
O Lord, heal me, for my bones are troubled.
3 My soul also is greatly troubled;
But You, O Lord — how long?
4 Return, O Lord, deliver me!
Oh, save me for Your mercies’ sake!
5 For in death there is no remembrance of You;
In the grave who will give You thanks?
6 I am weary with my groaning;
All night I make my bed swim;
I drench my couch with my tears.
7 My eye wastes away because of grief;
It grows old because of all my enemies.
8 Depart from me, all you workers of iniquity;
For the Lord has heard the voice of my weeping.
9 The Lord has heard my supplication;
The Lord will receive my prayer.
10 Let all my enemies be ashamed and greatly troubled;
Let them turn back and be ashamed suddenly.
This is the first penitential psalm. The others are 32, 38, 51, 102, 130 and 143.
Lord (5x in vs. 1-5) = Yahweh — God’s covenant name
rebuke and chasten (v.1) — primarily the responsibilities of a father — David is approaching God as his Father.
mercy (v.2) = steadfast love — specifically “covenant love” for the Lord’s own.
David begins with his troubles (vs. 2-3), but ends with the troubles the Lord will bring upon his enemies (v.10).
David’s reasons why God should deliver him are 1) God’s mercy (v.4); and 2) he can’t worship God if he’s dead (v.5).
Though David’s distressing circumstances may be a just expression of God’s loving chastisement for his sin(s), they are nonetheless a source of anxiety and — to a certain extent — even depression. These are natural human responses to ongoing and unfavorable circumstances, which, as is clearly the case here with David, can take quite a toll on both body and mind. Such responses are not sinful, and, as modeled here by David, it is an acceptable — even incumbent — part of worship for us to bare the turmoil and distress of our hearts to God, who as our loving and sympathetic Father (cf. Hebrews 4:15) earnestly desired to hear us. — Wechsler, pages 34-35.
Jesus quoted vs. 8 in His Sermon on the Mount (Matthew 7:23) of those who proclaim to do works for God but don’t do His will.
As typically in David’s psalms of lament, complaint and petition, he ends on a positive, confident note, characterized not by a look back at what God has done to resolve his situation, but rather by a look forward to what God will do — if not in this life, then unquestionably in the next, when all who do iniquity will finally be judged and David, in the company of those who love God, will stand in the full light of His presence (cf. Psalm 16:11; 142:7). — Wechsler, page 35.
A couple of the commentaries pointed out that David doesn’t seem to dwell on his sin in the psalm, or confess it. But he does believe that the tribulation caused by his enemies, and perhaps even his physical ailments in this case, are a result of God’s judgment for his sin(s).
To the Chief Musician. With flutes. A Psalm of David.
1 Give ear to my words, O Lord,
Consider my meditation.
2 Give heed to the voice of my cry,
My King and my God,
For to You I will pray.
3 My voice You shall hear in the morning, O Lord;
In the morning I will direct it to You,
And I will look up.
4 For You are not a God who takes pleasure in wickedness,
Nor shall evil dwell with You.
5 The boastful shall not stand in Your sight;
You hate all workers of iniquity.
6 You shall destroy those who speak falsehood;
The Lord abhors the bloodthirsty and deceitful man.
7 But as for me, I will come into Your house in the multitude of Your mercy;
In fear of You I will worship toward Your holy temple.
8 Lead me, O Lord, in Your righteousness because of my enemies;
Make Your way straight before my face.
9 For there is no faithfulness in their mouth;
Their inward part is destruction;
Their throat is an open tomb;
They flatter with their tongue.
10 Pronounce them guilty, O God!
Let them fall by their own counsels;
Cast them out in the multitude of their transgressions,
For they have rebelled against You.
11 But let all those rejoice who put their trust in You;
Let them ever shout for joy, because You defend them;
Let those also who love Your name
Be joyful in You.
12 For You, O Lord, will bless the righteous;
With favor You will surround him as with a shield.
The Psalm was sung in connection with regular morning (v.3) offerings in the temple and used in traditional Jewish morning prayers.
give ear (v.1) = attend carefully and respond in the petitioner’s best interest
meditation (v.1) = ponder, muse, reading and rereading the Word half-aloud
direct (v.3) = set in order, arrange
David focuses on God’s holiness (vs.4-6) by indicating that God is opposed to “wickedness,” “evil,” “iniquity,” “falsehood,” and “deceit.”
David focuses on God’s compassion (v.7) by expressing that he can only enter the temple because of God’s mercy.
mercy (v.7) = steadfast love — specifically “covenant love” for the Lord’s own
Verse 9 is quoted by Paul in Romans 3:13, showing that the enemies (v.8) are Jews and Gentiles because “they are all under sin” (Romans 3:9).
David’s petition is not only that God would protect him from physical harm (as in his military campaigns against the Philistines), but also that God would lead him in righteousness — including the Lord’s restraining him from taking merciless retribution upon Israelites outwardly opposed to him (like Nabal; see 1 Samuel 25:26) as well as the granting to him of discernment so as to avoid the counsel (as in Job 29:21 and Proverbs 1:31 — “devices” in NASB) of ungodly “allies” and advisors (like Joab: see 2 Samuel 3:24-30, 39) — Wechsler, page 33.
To the Chief Musician. With stringed instruments. A Psalm of David.
1 Hear me when I call, O God of my righteousness!
You have relieved me in my distress;
Have mercy on me, and hear my prayer.
2 How long, O you sons of men,
Will you turn my glory to shame?
How long will you love worthlessness
And seek falsehood?
Selah
3 But know that the Lord has set apart for Himself him who is godly;
The Lord will hear when I call to Him.
4 Be angry, and do not sin.
Meditate within your heart on your bed, and be still.
Selah
5 Offer the sacrifices of righteousness,
And put your trust in the Lord.
6 There are many who say,
“Who will show us any good?”
Lord, lift up the light of Your countenance upon us.
7 You have put gladness in my heart,
More than in the season that their grain and wine increased.
8 I will both lie down in peace, and sleep;
For You alone, O Lord, make me dwell in safety.
This psalm is directed to the menasseah (“choir director,” “chief musician”), which term occurs 55 times in the psalm headings and once at the end of Habakkuk, and probably signifies the conductor of the entire company of musicians and singers.
This psalm emphasizes both the source and the blessing of trust in the Lord by adopting phraseology from the Aaronic and Mosaic benedictions (v.1: “be gracious to me” [cf. Numbers 6:25b]; v.5: “offer sacrifices of righteousness [cf. Deuteronomy 33:19]; v.6: “lift up the light of Thy countenance upon us” [cf. Numbers 6:25a]; v.7: “When their grain and new wine abound … sleep” [cf. Deuteronomy 33:28; Numbers 6:26]). — Wechsler, page 28.
relieved me (v.1) = lit. “made room for me in tight places”
God of my righteousness (v.1) — God as the source of righteousness —this title for God is found only here
The specific wording here (v.1) is significant, for it indicates that, based on his past experiences, David does not expect that God will fully remove the distress, but rather that He will extend relief to David in the midst of it (cf. 1 Thessalonians 1:6; 2 Timothy 1:8; 1 Peter 4:19; 5:10; 1 Corinthians 10:13). David’s request that God “hear” him refers not to the act of listening (for God knows what we need even before we ask; Matthew 6:8), but rather — as typically when this verb is applied to God — to the act of providing what is most needed by the petitioner. — Wechsler, page 29.
sons of men (v.2) — probably men of wealth and standing — Israelites, as seen from the injunction to sacrifice (v.5)
Be angry, and do not sin (v.4) — “be angry” can also mean “tremble” — Ephesians 4:26
be still (v.4) = be quiet — paralleled with “be angry” (or “tremble”)
many (v.6) — the “godly” of v.3
Who will show us any good? (v.6) — not a question but expressing a wish — “O that someone would provide us what is good!”
show (v.6) = lit. “cause to see” — with the sense of God providing man what is best
A Psalm of David when he fled from Absalom his son.
1 Lord, how they have increased who trouble me!
Many are they who rise up against me.
2 Many are they who say of me,
“There is no help for him in God.”
Selah
3 But You, O Lord, are a shield for me,
My glory and the One who lifts up my head.
4 I cried to the Lord with my voice,
And He heard me from His holy hill.
Selah
5 I lay down and slept;
I awoke, for the Lord sustained me.
6 I will not be afraid of ten thousands of people
Who have set themselves against me all around.
7 Arise, O Lord;
Save me, O my God!
For You have struck all my enemies on the cheekbone;
You have broken the teeth of the ungodly.
8 Salvation belongs to the Lord.
Your blessing is upon Your people.
Absalom’s rebellion is recorded in 2 Samuel 15-19. David, and those loyal to him, fled across the Jordan until the rebellion was put down and Absalom was killed.
Psalm (heading) — Hebrew, mizmor — this word occurs 57 times, only in the headings of psalms — probably “a psalm sung by the Levites in the Temple, accompanied by musical instruments
they … who trouble me (v.1) — David’s adversaries aren’t Gentiles, but Israelites led by his own son
many (v.1) — Therefore I advise that all Israel be fully gathered to you, from Dan to Beersheba, like the sand that is by the sea for multitude, and that you go to battle in person (2 Samuel 17:11-12) — Hushai was no doubt using hyperbole here.
there is no help for him in God (v.2) — they weren’t denying God’s ability but His will to save David personally (2 Samuel 16:8).
help (v.2) and salvation (v.8) — both words are translations of the Hebrew yeshua
lifts up my head (v.3) — a picture of God’s provision (Psalm 27:6; Psalm 110:7)
For God’s answer to his cry of distress David looks to His holy mountain, referring to Zion and the Temple Mount in particular (see Psalm 2:6), the reason for this being not only that it was in the Temple specifically that God’s presence was manifest in the “cloud” of His glory (see Exodus 40:34; 1 Kings 8:11), but also because one of the three primary means of communication between God and the kings of Israel was the Urim and Thummim (“yes”/”no” lots), which were kept in the breastplate of the high priest (Exodus 28:30; the two other means were “prophets” and “dreams” — see 1 Samuel 28:6). — Wechsler, page 27.
I lay down and slept (v.5) — evidence of David’s faith in God
Arise, O, Lord (v.7) — contrasting David’s reliance on God as opposed to that of those who rise up (v.1) against him
Striking the enemies on the jaw (v.7) is an expression of humiliation (cf. 1 Kings 22:24; Isaiah 50:6). The metaphor of the breaking of teeth likens the enemies to wild animals whose strength is taken away when their teeth are crushed (cf. Psalm 58:6). — Barker, page 796.
David ends (v.8) with a blessing on the very people who seek his death.
