Author: kittycool only

If the Foundations be Destroyed – Psalms 11:3-4

1.3 Foundation Destroyed

Psalm 11:3 “If the Foundation be destroyed, what can the Righteous do?”– In Psalm 11:3, David asks the rhetorical question, highlighting the chaos and destruction that can occur when the Foundations of the Kingdom and Society are undermined. Psalm 11:3 can be seen as a reference to the deeds of King Saul and Absalom, David’s son, who undermined David’s authority and threatened his life.

First, “the Foundations” refer to the moral, social, and spiritual underpinnings of the Davidic Kingdom. When these “Foundations” are destroyed, it can lead to:

  • Moral Decay: The breakdown of moral principles and values.
  • Social unrest: The erosion of social cohesion and stability.
  • Spiritual Darkness: The rejection of God’s Truth and Principles.

Foundation, in the more general sense, it speaks to the ruin the Society will face when the most basic aspects of godliness are removed. David knew what would happen if the Enemy triumphed. Because he was Israel’s King, if the Enemy succeeded, the Nation’s very Foundations would be destroyed.

Second, David’s Question, “What can the righteous do?” emphasizes the sense of helplessness and despair that can come when the Foundations are destroyed. David, the Psalmist’s intention is not to leave the Believers in the state of hopelessness. Rather, he is setting the stage for the affirmation of God’s Presence and Justice that follows in Psalm 11:4 “The LORD is in His holy temple, the LORD’s throne is in heaven; His eyes behold, His eyelids test the sons of men.”

Third, God had abandoned Saul as King (1Samuel 13:14; 1Samuel 15:28; 1Samuel 16:14; 1Chronicles 10:13-14), even though, Saul was still King of Israel until his death (1Samuel chapter 31). Absalom had never been chosen as King, and both men (Saul & Absalom) weakened the Foundations of the Divine Government in the Nation of Israel.

Fourth, David was God’s appointed King over the Nation of Israel (1Samuel 16:13a; 2Samuel 5:3-5; 1Chronicles 11:3), so anything that attacked him (David) personally would shake the very Foundations of the Nation of Israel.

  • Psalm 11:3, the “Foundations” that are being destroyed refer to the stability and security of David’s Kingdom, which was being undermined by the actions of Saul and Absalom.
  • Saul’s jealousy and attempts to kill David (1 Samuel 18-31) and Absalom’s rebellion against David (2 Samuel chapters 15 to 18) were both attempts to destroy the Foundations of David’s Kingdom and undermine his authority.
  • David’s Question, “If the foundations are destroyed, what can the righteous do?” Is the heartfelt cry of despair and frustration in the face of these challenges.

However, as we will see in Psalm 11:4, David’s Faith and Trust in God’s Sovereignty and Justice ultimately give him confidence and hope, even in the midst of these challenges.

Fifth, Arno C. Gaebelein called this “the burning question of our day” (“The Book of Psalm: A Devotional and Prophetic Commentary,” (Neptune, N.Y:Loizeaux. 1965, pg.57):

  • What shall we do when the Laws are not upheld?
  • What shall we do when Morality is undermined?
  • What shall we do when Evil sweeps on unchecked?
  • What shall we do when the Bible is undermined, and its teachings disregarded – when even Churchmen seem to support the rising tide of Secularism?
  • What shall we do when Family Values are crumbling, and the tide of frequent divorce sweeps forward with increasing damage to Children, Parents, and Society alike?
  • What can we do when everything around us seems to be giving way?

It is in such a time as this that the Leaders must Stand – Ephesians 6:18 “Praying always with all Prayer and Supplication in the Spirit and Watching thereunto with all perseverance and supplication for all Saints.” Some counsel “hiding,” that is, running away from what is happening.

Sixth, David’s response was to take refuge in the LORD (Psalm 11:1). It is this – what it means and how it is done – that we must take hold of in Psalm 11. Each Generation must see to it that the Foundation (Family, Church & Nation) that have been laid are inspected and uphold, for example:

  • Samuel laid the Foundations of the Covenant (1Samuel 12).
  • Ezra laid the Foundation of the Temple (Ezra 3).
  • Nehemiah laid the Foundation of the Walls of Jerusalem (Nehemiah 2:9-7:73).

This is demonstrated in Apostle Paul in the face of difficulty: “And many of the brethren in the Lord, waxing confident by my bonds, are much bolder to speak the Word without fear” (Philippians 1:14). Leaders must stand in the time of crisis in order to encourage Others to move on in life.

1.4 God’s Sovereignty

Psalm 11:4 “The LORD is in His holy temple, the LORD’s throne is in heaven; His eyes behold, His eyelids try (test) the sons (children) of men.” –  Psalm 11:4 is the powerful affirmation of God’s Presence and Sovereignty. David, in Psalm 11:4 begins the description of God, the Person who David (and the Believers) trusts.

1.4.1 God’s Presence & Authority

Psalm 11:4a “The LORD is in His Holy Temple,” is the Profound Statement of God’s Presence and Authority with Several Implications:

  • God’s Presence: The Temple represents God’s Dwelling Place among His People (Exodus 25:8). This statement affirms that God is actively present and engaged with His People.
  • God’s Authority: The Temple is also the symbol of God’s Authority and Sovereignty. By saying that God is in His Holy Temple, David acknowledges God’s Supreme Authority over all Creation.
  • God’s Judgment: In the Old Testament, the temple was also associated with God’s judgment and justice. This phrase may imply that God is watching and judging the actions of humanity from His holy temple.
  • God’s Protection: For David, the fact that God is in His Holy Temple is the Source of Comfort and Protection. It means that God is actively watching over and protecting His People.

Psalm 11:4a “The LORD is in His Holy Temple,” in essence, David’s declaration, is an encouragement and the reminder to the Believer:

  • God is always present and actively engaged with His People.
  • God’s Authority and Sovereignty reign Supreme.
  • God Judges and Evaluates Human Attitudes and Actions.
  • God Protects and Watches over HisPpeople.

Psalm 11:4a “The LORD is in His Holy Temple,” is the Powerful Reminder of God’s Presence and Authority!

1.4.2 God’s Transcedence

Psalm 11:4b “The LORD’s throne is in heaven,” is David’s affirmation of God’s Sovereignty and Transcendence, with several implications:

  • God’s Sovereignty: God’s Throne represents God’s Royal Authority and Dominion over all Creation. This Statement: “The LORD’s throne is in heaven,” affirms that God is the Supreme Ruler of the Universe.
  • God’s Transcendence (Divine Existence): The fact that God’s Throne is in Heaven emphasizes His Transcendence, or His Existence beyond the physical realm. God is not limited by space or time.
  • God’s Omniscience: God, from His Throne in Heaven, He has the complete and perfect view of all Creation.
  • God sees everything, knows everything, and understands everything.
  • God’s Judgment and Justice: God’s Throne in Heaven is also the symbol of God’s Judgment and Justice.
  • From His Throne, God evaluates Human attitudes and actions and renders judgment, accordingly.

In Essence, Psalm 11:4b “The LORD’s throne is in heaven,” teaches and reminds the Believers that:

  • God is the Supreme Ruler over ALL Creation.
  • God Exists beyond the physical realm and is not limited by space or time.
  • God has complete Knowledge and Understanding of all Creation.
  • God Judges and Evaluates Human attitudes and actions from His Throne in Heaven.

1.4.3 The Lord

The Name “the LORD” (Yahweh in Hebrew) is mentioned 5 times in Psalm 11 (vs. 1, 4 {twice}, 5, 7), highlights several significant facts of the use of the Name “The LORD” (Yahweh in Hebrew), has significant Covenantal Implications.

First, in the Old Testament, the Name “Yahweh” (LORD)” is closely tied to God’s Covenant Relationship with His People. This Name “Yahweh” (LORD)” is first introduced in Exodus 3:14-15, where God reveals Himself to Moses as the God of the Covenant.

Second, the Use of “The LORD,” in Psalm 11 (5 times) invokes this Covenantal context, reminding David and the Believer of:

  • God’s Covenant Promises: The Name “The LORD,” recalls God’s Promises to His People, including His Promise to Protect, provide for, and be Present with them.
  • God’s Faithfulness: The repetition (5 times = Grace) of “The LORD,” emphasizes God’s Faithfulness to His Covenant Promises, even in the face of wickedness and chaos.
  • David’s (Believers’) Covenant Relationship: David, as the King of Israel (1Samuel 16:13; 2Samuel 5:3-5; 1Chronicles 11:3), David is reminded of his (Believer’s) own Covenant Relationship with God, which is rooted in God’s Promises to Abraham, Isaac, and Jacob.

By Using the Name “The LORD,” in Psalm 11, David, affirms his (David’s/Believer’s) trust in God’s Covenant Promises.

  • Invokes God’s Faithfulness to His People.
  • Reminds himself (David & Believer) and others of their Covenant Relationship with God.

The Covenantal Significance of “The LORD,” in Psalm 11 adds depth and richness to our understanding of this Psalm, highlighting the importance of God’s Covenant Promises and Faithfulness in the life of David and the Believers.

Third, Biblical Numerology – The Name “The LORD,” (Yahweh in Hebrew), mentioned 5 times in Psalm 11 (Vs. 1, 4 {twice}, 5, 7) highlights several significant facts in Biblical Numerology.

  • Number 5 in Biblical Numerology, is often associated with God’s Grace, Favour, and Goodness.
  • Biblical Interpretation – While this interpretation is not universally accepted, it is a common theme in biblical studies. 
  • Given the Context of Psalm 11, where David is trusting in God’s Presence, Sovereignty, and Covenant Faithfulness, the fivefold mention of “The LORD,” could indeed be seen as emphasizing God’s Grace.

Here are some possible ways to understand the significance of the “Number 5: in the context of Psalm 11:

  • Fivefold emphasis on God’s Grace: The repetition of “The LORD,” five times might underscore the abundance of God’s Grace, which is available to David and all Believers.
  • Completeness and Perfection: In Biblical Numerology, the Number 5 is associated with
  • The Cross (Five wounds on Jesus).
  • Atonement (“It is Finished” – John 19:30).
  • Life (Jesus, completed work on Calvary Cross is “the Way, the Truth and the Life – John 14:6). 

Thus, the 5 mentions of “The LORD,” could symbolize the completeness of God’s Grace or the Perfection of His Redemptive Work on the Cross.

  • Representation of God’s Covenant Faithfulness: The “Number 5” might also represent the Five Books of the Torah (Genesis to Deuteronomy), which contain the Covenant Promises and Laws given to Israel.
  • The 5 mentions of “The LORD,” could reinforce God’s Faithfulness to His (God’s) Covenant Promises.

While Biblical Numerology interpretation is intriguing, it is essential to remember that Biblical Numerology is not an exact science, and different Scholars may have varying opinions on the use and significance of Numbers in Scripture. Therefore, it is important, that we should not be dogmatic over the use of Biblical Numerology, nevertheless, it is one of the important “Keys” of Biblical Interpretation.

In the Context of Psalm 11, the 5 mentions of “The LORD,” undoubtedly emphasizes God’s Presence, Sovereignty, and Covenant Faithfulness, which are all Aspects of His (God’s) Gracious Character.

  • Emphasis on God’s Sovereignty: The frequent use of God’s Personal Name, “The LORD,” underscores His Sovereignty, Power, and Authority over All Creation.
  • Intimacy and Personal Relationship: The use of “The LORD,” instead of other Titles or Names for God emphasizes David’s (Believers’) Personal relationship with Him. It is the term of Endearment and Intimacy.
  • Contrast with Human Wickedness: The repetition of “The LORD,” serves as the stark contrast to the Wickedness and Chaos described in the Psalm 11. It highlights God’s Holiness, Justice, and Righteousness.
  • Declaration of Trust and Faith: David’s (Believer’s) repeated use of “The LORD,” is the declaration of his (David’s/Believer’s) trust and faith in God’s Power, Protection, and Provision.
  • Reminder of God’s Covenant Faithfulness: The Name “The LORD,” (Yahweh) is often associated with God’s Covenant Faithfulness and Promises to His People.
  • David’s (and Believer’s) repetition of the Name “The LORD,” serves as the reminder of God’s Faithfulness and Commitment to His People.

Psalm 11, by emphasizing the Name “The LORD,” throughout Psalm 11, David affirms his trust in God’s Sovereignty, Intimacy, and Faithfulness, even in the face of Wickedness and Chaos.

Fourth, God, the Numberer – God is the Numberer as He has stamped His Numerical Seal upon the whole Creation (Daniel 8:13, margin “Palomoni” = The Numberer {God}of Secret” or “The Wonderful Numberer {God}).

  • The Bible suggests that God is “the Divine Numberer,” who has stamped His Numerical Seal upon the whole creation. This idea is rooted in various Biblical Passages, including:
  • Daniel 8:13 (margin): The marginal note in some Bibles reads “Palmoni = The Numberer of Secret” or “the Wonderful Numberer {God}.” This Phrase implies that God is the Person who assigns “Numbers” and meaning to all things.
  • Psalm 147:4-5: These verses describe God’s Omniscience and Omnipotence, stating that He (God) “determines the Number of the stars and calls them each by Name” (Psalm 147:4).
  • This passage highlights God’s Attention to detail and His ability to assign Numbers and Names to all Creation.
  • Matthew 10:29-30: Jesus teaches that God’s Providence extends to even the smallest details, including the numbering of hairs on our heads.
  • This passage emphasizes God’s Sovereignty and Care for His Creation.

Fifth, the Concept of God as the Divine Numberer suggests, as in Daniel 8:13, margin “Palomoni” = The Numberer {God}of Secret” or “The Wonderful Numberer {God}:

  • God is the Source of Order and Structure: Numbers and Patterns are integral to the fabric of Creation, reflecting God’s Wisdom and Design.
  • God’s Sovereignty extends to all aspects of Creation: As the Divine Numberer, God’s Authority and Providence encompass every detail, from the vast expanse of the Universe to the intricate workings of Human Life.
  • God’s Numerical Seal is the testament to His Wisdom and Power: The Numerical Patterns and Codes embedded in Creation serve as the Reminder of God’s Infinite Wisdom, Power, and Creativity.

While this concept that “God is the Divine Numberer,” is not exhaustively explored in Scripture, it is a fascinating aspect of God’s Nature and Creation.

1.4.4 God is Observant

God is Observant – Psalm 11:4c “His (God’s) eyes behold, His eyelids test the sons of men.” Psalm 11:4c declares that God is “Sharp-eyed,” highlights two Aspects of God’s Nature:

  • His (God’s) Eyes Behold: This Phrase: “His (God’s) eyes behold” (Psalm 11:4c), emphasizes God’s All-Seeing Nature. His eyes are constantly watching, observing, and taking in all that happens in the world.
  • All-Knowing: God’s Omniscience means “He (God) has complete Knowledge of all things, past, present, and future.”

God Observes – Psalm 11:4b “His (God’s) Eyes behold, His Eyelids try (test) the children of men.”  – God observes what the People do – When the Person closely scrutinising a thing, he drops his eyelids and half closes his eyes. 

  • The LORD currently is watching over David (and the Believers), and all men.  
  • God Examines – When it says: “His eyelids try (test) the children of men,” it means God tries or examines all People and all their deeds, good and bad.
  • God’s Discerning Eyes tried both the Righteous and the Wicked, approving the One (Righteous) and rejecting the Other (Wicked).  

Proverbs 15:3 “The Eyes of the LORD are in every place, beholding the Evil and the Good.” When David speaks of God observing People, he is reminding himself of God’s Omniscience.

  • Assurance – This is reassuring as in Psalm 11:2 “For, lo, the Wicked bend their bow, they make ready their arrow upon the string, that they may privily (literally, “in darkness,” secretly) shoot at the Upright in heart.”
  • The Wicked hide so that they might not be seen or known. But although the Righteous may not see the Wicked, the All-Seeing God sees them.
  • The Wicked intent and deeds are as apparent to Him as if they were performed in bright daylight.

Psalm 11:4c “His (God’s) eyes behold, His eyelids test the sons of men,” affirms God’s Discernment:

  • His (God’s) Eyelids Test: This Phrase: “His eyelids test the sons of men” (Psalm 11:4c), suggests that God not only Sees all things but also Evaluates and Discerns the motivations, intentions, and actions of Humanity.

Discerning Hearts: God’s Discernment penetrates beyond outward

Psalm 11:4c “His (God’s) eyes behold, His eyelids test the sons of men.” Declares and reminds the Believers that:

  • God Sees Everything: Believers cannot hide from God’s All-Seeing Eyes.
  • God Evaluates our Attitudes and Actions: Psalm 11:4c affirms that the Believers’ actions, motivations, and intentions are subject to God’s Discernment.
  • God’s Judgment is Fair: Because God sees and knows all things, His Judgment is always Fair, Just, and Righteous.

Psalm 11:4c “His (God’s) eyes behold, His eyelids test the sons of men,” the profound description of God’s Nature encourages us to:

  • Live with Integrity: Knowing that God sees and evaluates all things, we should strive to live with integrity, honesty, and transparency.
  • Fear (Reverence) God: Recognizing God’s Omniscience and Discernment should inspire the healthy Fear of God, leading us to reverence and worship Him.
  • Trust in God’s Justice: Because God’s Judgment is fair and just, we can trust that He will ultimately vindicate the Righteous and punish the Wicked.

The Summary of Psalm 11:4 “The LORD is in His holy temple, the LORD’s throne is in heaven; His eyes behold, His eyelids try (test) the sons (children) of men.”

  • The feverish (agitated) scene of Psalm 11:1-3 is overtaken by the LORD’s Presence – Psalm 11:4a “The LORD is in His holy temple; the LORD’s throne is in heaven.” Whose Name here is emphatic and reiterated. Remember that God is still on the Throne (Psalm 11:4b). 
  • The LORD is in Residence, not in Flight: His (God’s) City “has Foundation” (Hebrews 11:10), therefore, the question of Psalm 11:3 “If the Foundation be destroyed, what can the Righteous do?” Can be met without despair:
  • Temple (or Palace; it is the same word) is not an earthly building, as Psalm 11:4b indicates – “The LORD’s Throne is in Heaven.”
  • God’s Throne is the Place from which God, the Judge of the Earth renders Judgement.

God our Refuge – Part 1 (Psalm 11:1-2)

1.0 The Statement

Psalm 11 is called “Psalm of Confidence or Trust,” in God’s Presence and Protection, the Refuge from wicked People, our Defence against their evil deeds, the lesson we should never forget. Psalm 11can be summarised as: “God is our refuge and strength in times of trouble.”  The Psalmist, David, declares his trust in God, even when faced with persecution and danger (Psalm 11:1-3), affirming that:

  • God is in His holy temple (Psalm 11:4).
  • God tests the righteous and the wicked (Psalm 11:5).
  • God loves righteousness and justice (Psalm 11:7)

Psalm 11 offers comfort, hope, and encouragement to Believers facing challenges and uncertainties, reminding us that God is our Rock, Refuge, and Strength. Psalm 11 is the Psalm of Meditation rather than the Prayer. The Davidic Authorship of Psalm 11 is not questioned, but the exact date of its composition and the circumstances in which it was written remained uncertain.

Some Expositors feel that Psalm 11 belongs to those days when David was in Saul’s Palace, loved by many but feared by the jealous King Saul whose intent was to slay him {David- 1Samuel 19:1}, or during the Rebellion of Absalom. The situation described in Psalm 11 would correspond to both circumstances but there is no Title to Psalm 11 which would confirm either.

Whatever the crisis, Psalm 11 teaches us that we must choose between listening to human Counsel (Walking by Sight – Job 16:2) and trusting the LORD (Walking by Faith – Romans 1:17).

David in Psalm 11 expresses Confidence in God. His (David’s) words of Assurance flow in the Poem of true lyric quality. The “Thought” moves from the attack of the Wicked (Psalm 11:1-3), to God’s Response (Psalm 11:4-6), to the Final Confession of Faith (Psalm 11:7).

1.1 God Our Refuge

Psalm 11:1-2 “In the LORD I put my trust; how can you say to my soul, ‘flee as a bird to your mountains?’ For look! The Wicked bend their bow, they make ready their arrow on the string, that they may privily (literally, “in darkness,” secretly) shoot at the upright in heart.”

1.1.1 God’s Protection

Psalm 11:1a “In the LORD I put my trust (take refuge – NIV).”– Psalm 11:1a teaches the Believer to trust God in His Protection, rather than relying on human means of escape or safety from the Wicked and their evil deeds. Psalm 11:1a is the powerful statement of David’s faith, where he declares that he puts his trust in the LORD. The Hebrew word used here for “trust” (ḥāsaṭ) means “to seek refuge, shelter, or protection.” – In essence, David is saying that he is confident in God’s ability to protect and care for him. He (David) is putting his faith in God’s Character, Promises, and Power. Psalm 11:1a encourages the Believer to:

  • Trust in God’s Sovereignty: Recognize that God is in control and has the Believer’s best interests at heart.
  • Seek Refuge in God: The Phrase: “take refuge (NIV),” teaches the Believer to seek God as his safe haven, his Rock, and his Shelter in times of trouble.
  • Put Faith in God’s Character: The Phrase: “take refuge (NIV),” affirms in God’s goodness, love, and faithfulness, even when circumstances are uncertain or challenging.

David, is expressing his trust in the LORD, saying that he (David) “(NIV) takes refuge in Him,” “(NKJV) I put my trust in the LORD.” – The phrase “take refuge” (put my trust)” is the Hebrew term that means “to seek shelter or protection.” David is essentially stating that God is his “Safe Haven, his Rock, and his Fortress.”

1.1.2 The Rhetorical Question

Psalm 11:1b “How can you say to my soul, ‘flee as a bird to your mountains?’” Psalm 11:1b is the rhetorical question, where David is asking how People can suggest that he (David) flee to the mountains like a bird when he has already taken refuge in the LORD. The question in Psalm 11:1b highlights the tension between trusting in God’s Protection and relying on human means of escape from the attacks and evil deeds of the Wicked.

  • David’s Question, “How can you say to my soul…?” Implies that the People urged him (David) to abandon his trust in God and instead rely on his own efforts to escape or find safety.
  • The Phrase “flee as a bird to your mountains” is the metaphorical expression that means to quickly and safely escape to a secure location, the mountains.

David in Psalm 11:1b is responding to the advice or criticism of others, who are telling him to flee or escape from the dangers or challenges he is facing, by his own ingenuity (cleverness). In essence, David is challenging the advice given by others:

  • Why are you telling me to flee when I have put my trust in God?
  • Do not you know that God is my Refuge and Strength?”
  • I will rather trust in God’s Protection than rely on my own efforts to escape.

Psalm 11:1b is David’s practical lesson to the Believer, encouraging the Believe not to be swerved by human advice but to trust in the LORD in the face of difficult challenges:

  • Stand firm in our Faith: Resist the temptation to abandon our trust in God when faced with challenges.
  • Trust in God’s Protection: Recognize that God is our ultimate Refuge and Strength, and that He (God) is able to protect and care for us.
  • Do not rely solely on human wisdom: Be cautious of advice that urges us to rely solely on our own efforts or human wisdom, rather than trusting in God’s Sovereignty and His Provision.

David’s friends suggested that he should “flee to the mountains” to escape his (David) Pursuers but David refutes their advice, asserting that his trust (refuge) is in God. David could have said, as Nehemiah did: “Should such a man as I flee?” (Nehemiah 6:11). But of course, the time would come when David must flee. It would eventually be the prudent thing to do. But as of now, he is resolute.  David’s trust in the LORD inhibits his desire to escape calamity.

First, Flee – The word “flee” is in the plural and refers to David and his responsibility in the King Saul’s Court. It is right for the Person to flee from temptation (2Timothy 2:22) as Joseph did (Genesis 39:11-13), but it is wrong to flee from the place of responsibility, as Nehemiah was invited to do (Nehemiah 6:10-11), but he refused.

Second, Shepherd – The Leader who flees needlessly from the crisis is only a Hireling and not a faithful Shepherd (John 10:12-13). Thus, David had taken into consideration both his life and responsibility. He chose to trust the LORD. 

Third, God’s Promise – It is good to look at facts rationally, however, it is better to look at those facts in the light of God’s Presence and Promises.

Fourth, David is faced with the alternative that confronts all, in crisis: Make God our Refuge or try to create our own. The ultimate issue is whether we will trust God or trust ourselves. Faith will do more for David (and us) than flight. David (and us) does not advocate retreat, and resignation:

Fifth, the Antithesis (direct opposite) of “mountains” (friend’s perspective) and “the LORD” (David’s Perspective) as Refuge is starkly clear (Psalm 121:1). The friends’ advice seems well-meant but not of the LORD, for example:

  • Peter to Jesus (Matthew 16:22).
  • Shemaiah to Nehemiah (Nehemiah 6:10-14).
  • Pharisees to Jesus (Luke 13:31).  

Sixth, Confidence – Leaders, must be aware of unwise counsel. Leader, putting their faith in the Lord Jesus, and He will protect the and direct their paths (Proverbs 3:5-6).

Seventh, Trust – It is noteworthy that during this time of persecution, David was able to accomplish many things with the help of the LORD. Thus, even when we are in distress, let us not hide away, for if we put our trust in the LORD as David did, God will make us fruitful in our times of distress.

1.2 Wicked & their Schemes

Psalm 11:2 “For look (behold)! The Wicked bend their bow, they make ready their arrow on the string, that they may shoot secretly at the upright in heart.” – Psalm 11:2 teaches about the Wicked and their schemes. King Saul made 15 attempts on David’s life (1Samuel chapters 18 to 27). It was a difficult time for David as Archers were everywhere seeking to kill him (Psalm 11:2).

1.2.1 Tha Archers

Psalm 11:2a “For look (behold)! The Wicked (Archers) bend their bow.” – This thought of Archers was not only in the literal sense but also in the spiritual sense, as we see in the life of Joseph: Genesis 49:23 “The Archers have sorely grieved him, and shot at him, and hated him.”  In application, Joseph’s case speaks of the cruel actions of his brothers and to the unjust charges of Potiphar’s wife. Therefore, it is also applied to the false accusations of the Wicked (Archers), seeking to harm him (David). In Genesis 49:23 and Psalm 11:2:

  • Malicious Intent: The Archers in Genesis 49:23 and the wicked in Psalm 11:2 have malicious intentions to harm the righteous Individuals (Joseph and David).
  • Hidden Attacks: Both Groups (Genesis 49:23 & Psalm 11:2) use underhanded methods to attack their victims, whether it is through deceit (Joseph’s brothers) or hidden arrows (Psalm 11:2).

Contrast with God’s Protection: In both cases (Genesis 49:23 & Psalm 11:2), God’s Protection and Sovereignty are highlighted. Despite the malicious intentions of the Wicked, God ultimately protects and delivers His People.

By drawing this connection of Genesis 49:23 and Psalm 11:2, both passages of the Scriptures teach us:

  • The Wicked will always oppose the Righteous: Throughout history, there will always be those who seek to harm and undermine God’s People.
  • God is our ultimate Protector: Despite the threats and attacks of the Wicked, God is our Rock, Refuge, and Deliverer.

1.2.2 The Wicked Plotted & Schemed

Psalm 11:2b “They (Wicked) make ready their arrow on the string, that they may shoot secretly at the upright in heart.” – Psalm 11:2b describes the Wicked as:

  • Preparing for Attack: The term “Make ready” their arrow, indicating the deliberate and intentional preparation to harm David, and the Believer.
  • Using Stealth and Secrecy: The Phase: “Aim to shoot secretly” at the upright, highlighting their cowardly and underhanded tactics.
  • Targeting the Righteous: The Wicked specifically target the “upright in heart,” referring to those who are righteous, innocent, and faithful.

Psalm 11:2b “They (Wicked) make ready their arrow on the string, that they may shoot secretly at the upright in heart,” reminds us that:

  • The Wicked often operate in Secret: The Wicked may try to hide their evil intentions and actions from others.
  • God Sees and Knows All: Despite the Wicked’s attempts to operate in secret, God is “All-Knowing and All-Seeing (Omniscience – Psalm 139:15-16)”.
  • We must trust in God’s Protection: As Believers, we must trust in God’s Protection and Provision, even when faced with the threats and attacks of the Wicked.

Psalm 11:2 “For look (behold)! The Wicked bend their bow, they make ready their arrow on the string, that they may shoot secretly at the upright in heart,” is a strong reminder to the Believers that:

  • The Wicked will oppose the Righteous: Believers can expect that those who are opposed to God and His People will try to harm and undermine them.
  • God Sees and Knows All: Although the Wicked may operate in secrecy, God sees and knows all, and He will ultimately bring justice and righteousness.
  • Believers must trust in God’s Protection: As Believers, we must trust in God’s Protection and Provision, even in the face of opposition and danger.

Let the Believers triumph over the Archers even as Joseph and David did in the spirit of forgiveness, love, for our Enemies. The “bows and arrows” may also be metaphors for deceptive and destructive words:

  • Psalm 57:4 “My soul is among the lions, and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.”
  • Psalm 64:3-4 “Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words” (Proverbs 26:18-19; Jeremiah 9:3,8; 18:18).

David’s friends continue to press their argument. Conditions were waxing worse. It was as if his (David’s) Enemy had already bent his bow and made ready the arrow upon the bow. The Wicked were poised to shoot. They would do it privily (literally, “in the dark”) unsuspectingly, suddenly, under cover in darkness. Psalm 11: 2b “That they may privily (literally, “in darkness,” secretly) shoot at the upright in heart.” The phrase: “In the LORD put I my trust,”

When John Welsh and his Fellow-Captives were summoned from their Prison in Blackness, on the Firth of Forth, to appear before the Court at Linlithgow, they sang Psalm 11, as they walked by night under guard to their trial. In the old version, which they used, it stands:

“I trust in God, how dare ye then,
Say thus my soul until.
Flee hence as fast as any fowls,
And hide you in your hill?”

Psalm 11:1-2 encourages us to put our trust in God, especially during times of uncertainty or challenges. It reminds us that our ultimate security come from Him (God), not from our own efforts or human means. The phrase: “In the LORD put I my trust,” (Psalm 11:1a) also means “In the LORD have I taken refuge.” Thus, Psalm 11:1-2 taken as the whole is the Profession of Faith in the face of threat. 

Psalms 10:12-18: God’s Intervention

This is a continuation of Psalm 10 1-11: The Portrait of the Wicked

1.3 Call for God’s Intervention

Psalm 10:12-13 is the call for God’s intervention to address the afflictions of the Helpless (Poor). The Psalmist prays for the LORD to act on behalf of the Helpless (Poor), who are the victim of the Wicked. The Psalmist expresses confidence that God will not forget the Helpless (Poor – Weak, defenceless). The Psalmist expresses confidence that God will forget the Helpless (Poor – Weak, Defenceless). Instead, that God will see their troubles.  

1.3.1 Arise O God

Psalm 10:12a “Arise, O LORD! O God, lift up Your hand!” –  Having fully described the words, deeds, and behaviour of the Wicked (Psalm 10:1-11), the Psalmist now abruptly calls upon God to intervene. The Psalmist uses two different Names for God:

  • The LORD (Jehovah), the God of the Covenant.
  • El and Elohim (God), the God of Power.

The Wicked boasts that God will not ask him to give an account of his (Wicked) deeds and attitudes or judge them (Psalm 10:11), but God says: “Be sure your sin will find you out” (Numbers 32:23). The LORD keeps His Covenant Promises to His People, and there will be the Day of Reckoning. 

David in Psalm 7:6 states: “Arise, O Jehovah!” This exclamation: “Arise, O LORD, O God” (Psalm 10:12a), is like that of Numbers 10:35b “Rise up, LORD” and the triumphant march of the Nation of Israel.  The Psalmist in faith calls out to God to Arise. If God does not act, human cruelty will triumph, and the Innocent Poor (Helpless) will suffer.

1.3.2 The Pleads

Psalm 10:12b “Do not forget the humble.” – The Call for God’s Intervention is immediately followed by the Plea to the LORD: Psalm 10:12b “Do not forget the humble.” The Psalmist pleads with God to remember the evil that has been perpetrated against the Humble (Poor/Helpless). The charge that “God has forgotten” will be answered when God Avenges those who have been abused. The word “humble” is the same word translated as “Poor” in Psalm 10:2; or “Helpless” in Psalm 10:10. 

1.3.3 Give Account


First, the question: Psalm 10:13a “Why do the Wicked renounce (reject) God?” The Wicked despises God, or treat God with disregard, by not paying respect to God’s Word, His (God’s) Presence and God’s Character. The Wicked violates God’s Laws, and spurns God’s counsels and entreaties, not fearing God’s judgement., The same thought has already appeared in statement in Psalm 10:3b “The Wicked renounces the LORD.”  


Second, “the Wicked has said in his heart.” (Psalm 10:13b) – This expression is repeated for the third time in Psalm 10 (see Psalm 10:6; Psalm 10:11). The idea is that the rebellious nature of the Wicked comes from within “his heart.” 


Third, “You (God) will not require an account.” (Psalm 10:13c) – The Hebrew is simply “You will not seek:” the idea is, that God would not make an investigation on the Wicked Person’s conduct/actions. The Wicked has the audacity (boldness) to revile (despise) God and think that He will not require himself to give an account of his evil acts against the humble (Poor/Helpless) – The verb “require” is used in Legal Contexts for interrogation or investigation. The Wicked Person thinks that God would not make an investigation/take action on his (Wicked) actions. The Wicked Person acts as if he is not responsible to God, and as if it is a settled point that he would never be called to give God an account.

God will not tolerate that puny man should despise Him. The Wicked has boasted in his presumption that the LORD will not require an account of what he (Wicked) has done. Though God appears to have forgotten, it is not so: “God requires that which is past” (Ecclesiastes.3:15). The LORD sees, knows, and remembers, and will eventually requite (take reprisals for). 

1.4 The Consequences

Psalm 10:14-15 “But You have seen, for You observe trouble and grief, to repay it by Your hand. The Helpless (Poor) commits himself to You; You are the Helper of the fatherless. Break the arm of the Wicked and the Evil Man; seek out his wickedness until You find none.” – In contrast to the Wicked, the Psalmist (David) trusts the Living God, even in times of His (God’s) Silence. While the Wicked claims God’s Ignorance and Absence, he (Wicked) knows otherwise.

God has seen the Pride (Psalm 10:2), the Boasting (Psalm 10:3), the greed (Psalm 10:5a), the murderous spirit (Psalm 10:8), and the oppression and grief of the Poor (helpless – Psalm 10:9-10). The word “spite” (grief) includes “vexation and anger.” The Helpless (Poor) is vexed by the injustice he received. He grieves at his oppression and loss:

1.4.1 God sees

Psalm 10:14a “You (God) have seen.” – The LORD is not standing afar off from the Oppression, for “You (God) have seen” (Psalm 10:14a)

  • This is the most emphatic contradiction that was possible to the Wicked Person’s “He (God) will not see it” (Psalm 10:11). God sees, notes, bears in mind, and never forgets every act of wrongdoing that the Wicked Person commits, and especially acts of oppression.
  • This offers the rebuttal to the Wicked Person who claims God does not see his deeds. That arrogance comes from the assumption God is not interested in his deeds (Psalm 10:11).
  • In the ancient era, orphaned children were arguably the weakest, most vulnerable members of society. Also, in a difficult position were widows. Speaking of God as one who actively helps “the fatherless” refers to His (God’s) immense love and care for even “the least” of mankind. Apostle James encourages his Readers to practice true religion by “visiting orphans and widows in their affliction.” (James 1:27).

However, the Psalmist (David) states that God sees (Psalm 33:13). He (God) grasps every detail of the trouble and grief the Wicked inflicts on the Helpless. The two Hebrew words translated “trouble and grief” combines to cover the physical and emotional suffering. God is not only aware of what evil Wicked Person does; He (God) also knows the anguish the Wicked Person causes.

1.4.2 God’s Justice

Psalm 10:14b “For You observe trouble and grief, to repay it by Your hand.” God is on the side of the Innocent (Poor = Helpless). The Psalmist (David) knows that God will bring justice – Psalm 10:14c “The Poor commits himself unto You (God).”

  • As the Righteous Judge, God is the Helper of the fatherless – Psalm 10:14d “You (God) are the Helper of the fatherless.” 
  • Spurgeon says: “God is the Parent to the Orphans.”
  • Hosea says: “In You the fatherless finds Mercy” (Hosea 14:3). 

Despite the Wicked Person’s arrogance, God has the situation under control (Job 42:2). The Helpless can trust in Him.

  • Peter, in his first epistle to the persecuted and exiled Jewish Christians, he (Peter) encourages his Readers to cast all their anxieties on God, because He (God) cares for them (1Peter 5:7).
  • In Romans 8, Paul assures Believers that nothing can separate us from God’s Love revealed in Christ Jesus. The Believers can depend on the truth that “for those who love God all things work together for good, for those who are called according to His purpose” (Romans 8:28).

God will eventually requite (revenge) – When, at last assize (tried by judge), the Books are open (Revelation 20:11-15), there will be the Divinely accurate account of all that the Wicked has done and God will judge accordingly – “For You (God) behold mischief (trouble) and spite (grief), to requite (consider) it with Your hand” (Psalm 10:14b). God will render justice to the Perpetrator (Wicked Person) of Evil.

1.4.3 Power Broken

Psalm 10:15a “Break the arm of the Wicked and the evil man.” – The Psalmist (David) now turns from the Promise of Mercy for the fatherless to judgment upon Oppressors (Wicked). The Psalmist (David) Prays: “Break the arm of the Wicked and evil man” (Psalm 10:15a). The Arm is a symbol of Strength and Power. The metaphor of “breaking the arm” of the Wicked means rendering him Powerless. If the Arms of the Wicked Person are broken, he cannot continue his attack on the Helpless (Poor).

1.4.4 Final Accounting

Psalm 10:15b “Seek out his wickedness until You (God) find none.” – The Psalmist (David) not only cries that the Strength and the Power of the Wicked be broken but that the LORD would search out every trace of evil in the Wicked Person and judged them, until nothing remains – Psalm 10:15b “Seek out his wickedness until You (God) find none.” As in Psalm 10:13, the verb for “seek” is used in the Legal Sense, “require an account.” When the LORD arises (c/f Psalm 10:12) He (God) will repay the Wicked with judgement and help the fatherless.

God’s apparent distance and silence will be broken, and the question of Psalm 10:1“Why do You stand afar off, O LORD?” will be answered. The persecuted Believer should pray in faith for the LORD to avenge him and cause the Wickedness of Evil Person to be dealt with.

Psalm 10 demonstrates “the whole value system.” The Wicked Person pursues the Helpless (Poor), the Innocent, the Helpless, the Humble, the Orphan (fatherless), while the LORD saves the Helpless (Poor), and Innocent. God is on the side of the defenceless (fatherless), He (God) breaks the alienated of this world. He stands with the “Outsider,” and “Underdog.” 

1.5 Declaration

Psalm 10:16-18 “The LORD is King forever and ever; the Nations (Gentiles) have perished out of His Land. LORD, You have heard the desire of the Humble (Poor = Helpless); You will prepare their heart, You will cause Your ear to hear. To do justice to the fatherless and the oppressed, that the man of the earth may oppress no more.” – As Psalm 10 draws to the close, the Psalmist expresses his Full Confidence that God is in Control. In these final three verses (Psalm 10:16-18), David again used three key terms which he used in Psalm 10: “The Oppressed” (Psalm 10:18); “Do justice” (Psalm 10:16-18); and “the fatherless” (Psalm 10:18). Psalm 10:16-18 is set in the present, entreating God to intervene. 

1.5.1 God’s Sovereignty

Psalm 10:16a “The LORD is King forever and ever.” – The Psalm begins on a note of concern (Psalm 10:1) and concludes on the note of confidence and triumph (Psalm 10:16-18).

First, Psalm 10 ends with a ringing declaration: “The LORD is King forever and ever” (Psalm 10:16a; Psalm 29:10; Psalm 146:10):

  • The LORD Reigns as King. Revelation 4:8, the four Living Creatures cry day and night, “Holy, Holy, Holy, is the Lord God Almighty, who was and is and is to come.” This Eternal Character of God also applies to the Lord Jesus Christ. He states in Revelation 1:8 “I am the Alpha and the Omega….who is and who was and who is to come, the Almighty.”
  • The LORD’s Sovereignty is for all Eternity, is seen throughout all of Scripture.
  • Moses sang the same refrain after Pharaoh’s defeat at the Red Sea: “The LORD shall reign forever and ever” (Exodus 15:18).

The Psalmist’s (David’s) declaration of the LORD’s Kingship expresses not only the Psalmist’s (David’s) confidence in the LORD to vanquish His Enemies but is also declares Israel’s confidence in the LORD. 

Second, the result of God’s Reign: Psalm 10:16b “The Nations (Gentiles) are perished out of His Land.” There is no room in the realm for rebellious Person/Nation:

  • Refers in its immediate context to the expulsion of the Gentiles (góyim) from Palestine.
  • In that day of Messiah’s Glory His Angels will gather out of His Kingdom “All things that offend and them which do iniquity” (Matthew 13:41).

In the O.T., the term “the Nations” is often used as a reference to Gentiles (góyim): those not part of the Nation of Israel. Symbolically “the Nations” represents the separation between those who belong to God and those who defy Him. Since God said that certain lands would belong to Israel (Genesis 12:7; Genesis 15:18-21), The Psalmist (David) is confident opposing Nations would be displaced. Ultimately, this will be fulfilled in the Judgement of Unbelievers and the Gathering of the Redeemed into God’s Eternal Kingdom (Revelation 20:4, 6).

1.5.2 Adoration

Psalm 10:17a, the Psalmist turns confession to adoration: “LORD, You have heard the desire of the Humble” (Psalm 10:17a). With great confidence, the Psalmist (David) now declares that the LORD has heard the Prayer of the Humble (Poor = Helpless). The same word used for “humble” here is translated “Poor” (Helpless) in Psalm 10:9. God knows the need of the “Humble” (“Poor, Helpless”) for intervention and deliverance.

1.5.3 The Lord Strengthen

The Psalmist continues: Psalm 10:17b “You will prepare their heart.” The LORD strengthens the heart of the Humble (Poor = Helpless) to believe that His (God’s) Ear will hear his Prayer and give him the desire of his heart. Here “prepare” means “to establish, make firm, secure.” God both hears and acts and makes the heart of the Poor (Helpless = Humble) secures in Him – Hebrews 11:6“God is the Re-warder of those who diligently seek Him.”

1.5.4 God hears

God inclines His ears to the Prayers of the “Humble” (Poor = Helpless) – Psalm 10:17c “You will cause Your ear to hear.” God graciously bends to hear the cry of the Humble (Poor = Helpless). Even when God does not answer immediately, resulting in the Person’s frustration (Psalm 10:1), Believer can rest in the knowledge that He does, in fact, heard the Believers.  Knowing that God hears us should bring encouragement and strength.

1.5.5 God Judges

The Result is that God will “do justice to the fatherless and the oppressed, that the man of the earth may oppress no more.”” (Psalm 10:18):

  • God will vindicate His People and do Justice to the fatherless and the Oppressed – Psalm 10:18a “To do justice to the fatherless and the oppressed.” The word “judgement” means “justice” – toward the Orphans and the Humble (Poor = Helpless).
  • The time will come when the “man of the earth” will no longer oppress God’s People. God’s judgement to the Oppressors is destruction – “May oppress no more.” God Reigns, Peace Reigns and His (God’s) Land are restored to the Humble (Poor = Helpless).
  • The phrase “man of the earth” (“them that dwell on the earth”) is found often in the Book of Revelation (Revelation 3:10; Revelation 6:10; Revelation 8:13; Revelation 11:10; Revelation 12:12; Revelation 13:8, 12, 14; Revelation 14:6; Revelation 17:2,8) and describes not only where these Unbelievers live but what they live for – the things of the earth. The “Earth-Dwellers” may seem to have the upper hand today, but at the Day of Judgement, they will be the “Sorry-Group-of-People.”
  • Let God’s People rest in this, that the ultimate triumph of the LORD is assured and one day the Oppressor will be no more.

God is always Presence even at times when it seems that the Wicked is triumphing over the Humble (Poor = Helpless). Psalm 10 ends on the Note of Thanksgiving. The LORD in the Greatness of His Everlasting Kingship Reigns: 

  • The Wicked will not oppress us forever, for the LORD will take away the Cup of Trembling from our hands and cause our Oppressor to drink from it (Isaiah 51:22-23).
  • “Vengeance is Mine; I will repay, saith the LORD” (Romans 12:19).

We are not to faint in the time of adversity, as in due time we will see God acting in our behalf against our Enemies. Praise the LORD!

Bibliography

  1. Parallel Bible Commentary.
  2. New Bible Commentary (3rd Edition).
  3. The Wycliffe Bible Commentary.
  4. The Bible Exposition Commentary (Warren W. Wiersbe).
  5. Unger’s Bible Dictionary.
  6. Pictorial Bible Dictionary (Merrill C. Tenney).
  7. Life Application Bible (New International Version).
  8. New Bible Dictionary (2nd Edition).
  9. Concise Bible Dictionary (GBV).
  10. The Pulpit Commentary (Vol.8).
  11. What the Bible Teaches (Psalms – J. Flanigan).
  12. Mastering The Old Testament (Vols 1 & 2 – Donald Williams).
  13. Psalms Books One to Three (Brian J. Bailey).
  14. The Treasury of David (Charles H. Spurgeon).
  15. Psalms of Promise (2nd Edition – E. Calvin Beisner).
  16. Analytical Studies in the Psalms (A.G. Clarke).
  17. Songs of Israel (R.E. Harlow).
  18. Psalms (A Self-Study Guide – Irving L. Jensen).
  19. Psalms Vols 1 & 2 (Tyndale Old Testament Commentaries).
  20. The Messianic Psalms (T.Earnest Wilson).
  21. Psalms for God’s People (Robert K. Johnston).
  22. Psalms Volumes 1 to 3 (Robert L. Alden).
  23. A Guide to The Psalms (W. Graham Scroggie).
  24. Psalms Of Faith (Ray C. Stedman).
  25. Psalms (Vols 1 to 3 – James Montgomery Boice).
  26. The Sufferings and the Glories of the Messiah (John Brown).
  27. Gems from the Psalms (Dr. F. B. Meyer).

Psalm 10 1-11: The Portrait of the Wicked

1.0 The Statement

Psalm 9 and Psalm 10 are so connected that some Ancient Versions, such as the Septuagint and Vulgate, have regarded them as one Psalm. Those who have accepted this unity of the two Psalms point to the fact that Psalm 10 has no title and that this implies continuity with Psalm 9.

There is, however, completeness in each of the Psalm which seems to suggest two separate Psalms, albeit by the same Psalmist (David). Psalm 10:1-11 is seen as an expansion of the brief Prayer with which Psalm 9 concludes. There are other instances of Psalms forming a pair, but which are, nevertheless, complete in them – Psalms 1 & 2, and Psalms 3 & 4. So, it is with Psalms 9 & 10.

  • The Problem in Psalm 9 is the Enemy invading from Without.
  • The Problem in Psalm 10 is the Enemy corrupting and destroying from Within.
  • There were Wicked Nations around Israel – Psalm 9:5 “You has rebuked the Nations, You has destroyed the Wicked, and You has put out their Name forever.”
  • There were also Wicked People within the Covenant Community of Israel – Psalm 10:4 “The Wicked, through the Pride of his Countenance, will not seek after God; God is not in all his thoughts.” People who claimed to know God, but whose lives proved otherwise – Titus 1:16 “They profess that they know God, but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate.”

The theme in Psalm 9 & Psalm 10 revealed the apparent impunity (freedom) with which Wicked Person goes, self-seeking way, regardless of God, allowing neither morality nor humanity to set limits to his methods/objectives. However, that perception is wrong as God is always in control of both man and situation. As in Psalm 9, we assume David’s Authorship in Psalm 10. Commentators describe Psalm 10 as a Communal Lament:

  • Psalm 10 begins with a complaint about God’s Absence and the Wicked pride (Psalm 10:1-4).
  • Psalm 10 then elaborated upon as the Wicked prosper at the expense of the Poor (Psalm 10:5-11).
  • God is called to Intervene (Psalm 10:12).
  • The Attitude of the Wicked towards God (Psalm 10:13).
  • Judgement and Justice will be the result (Psalm 10:14-18).

The Prophetic import (significance) of Psalm 9 & Psalm10 must not be overlooked. Psalm 9 & Psalm 10 anticipated those days which are called by the Prophet: “the Time of Jacob’s Trouble” (Jeremiah 30:7 – 3½ Years of Great Tribulation), and this adds interest to that other expression which is to be founded in both Psalm 9 & Psalm 10, but nowhere else – “Times of Trouble” (Psalms 9:9; Psalm10:1). In these “Troubled Times” of the 3½ Years Great Tribulation the Lawless One – Antichrist (2Thessalonians 2:3-11) will persecute the Church until his (Antichrist’s) eventual destruction at the Second Coming of our Lord Jesus Christ who will then restore Order and Reign unchallenged in Millennial Glory (Revelation chapter 20).

1.1 Questioning God?

Psalm 10:1 “Why stands You afar off, O LORD? Why hide You Yourself in times of trouble?” – The Psalmist begins with two bold questions:

  • “Why stand You afar off, O LORD? Why hide Yourself in times of trouble?” These two questions (“the 2 why?”) reflect the heart-cry of the Psalmist (David). To the Psalmist (David) God appears to be watching from a distance:
  • Why the LORD hides Himself in these times of trouble? The burden would be easier to bear if He (God) is near.
  • Mary and Martha feel the same when they exclaimed through their tears: “Lord if You had been here” (John 11:21,32).
  • Those who love the Lord Jesus once asked: “Master, care You not?” (Mark 4:38).

It is not so much the trouble, the Psalmist (David) faces, but rather God hides His Face and His standing afar off, that is perplexing to His (God’s) People. This human perception is also shared by:

  • Isaiah – “Verily, You are a God who hide Yourself, O God of Israel, the Saviour” (Isaiah 45:15).
  • Job – “On the left hand, where He does work, but I cannot behold Him; He hides Himself on the right hand, that I cannot see Him” (Job 23:9).

God hiding His Face, is called “the silent of God,” is to draw us to Himself – James 4:8a “Draw near to God and He will draw near to you.”  God hiding His face is a “need-be,” not only for trial, but for heaviness of heart under trial – 1Peter 1:6 “In this you greatly rejoice, though now for a season, if need be, you are in heaviness through manifold trials.” 

God’s delay is to encourage trust and to teach us that God has a greater plan for us (Romans 9:22-23). The Person who is facing problem must remember that if the Lord Jesus is seemed at times to be “silent,” it is not so – “He (God) is always a very present help in trouble” for His Saints and His hiding of Himself temporarily, is but part of His Plan and Purpose for our ultimate good.

The “time of trouble” (Psalm 10:1c) should be times of confidence; fixedness of heart on God would prevent fainting – “And He spoke a parable unto them to this end, that men ought to always to pray, and not to faint” (Luke 18:1). Spurgeon says: “The Refiner is never very far from the mouth of the furnace when his gold is in the fire.” The Lord Jesus may appear to be at a distance for several reasons:

  • On the one hand, our sins may make Him seem distant when the real distance is our own doing.
  • Our doubt may make Him seem distant, even Jesus could do no mighty work in Nazareth because of the People’s unbelief (Mark 6:5).
  • On the other hand, God, for His own reasons, may choose not to act now. As we have seen in Psalm 9, He may be exercising His Passive Wrath by letting the Problem runs its course. Often, the matter is one of “timing,” and the Eternal God is not accountable to our schedule.
  • The Psalmist’s (David’s) complaint about God’s distance is elaborated upon in the parallel half of Psalm 10:1 – “Why hides Yourself in times of trouble?” (Psalm 10:1b). The noun “trouble” means “death, destitution.” In Jeremiah 14:1 the same word connotes “the time of drought.”

The Psalmist (David) wrestles with the age-old problem, “Why does not God does something about the prosperity of the Wicked” (Psalm 10:2-4,7,10,15) and “the misery of the Afflicted” (Psalm 10:2, 8-10, 12, 14, 17, 18). This age-old problem is also taken up in Psalms 13:1-3; Psalm 27:9; Psalm 30:7; Psalm 44:23-24; Psalm 73; and Psalm 88:13-15, as well as Job 13:24 and Jeremiah 14). In this context of Psalm 10, God seems distant:

  • The Wicked Prosper (Psalm 10:5).
  • Prayers go “unanswered” (Psalm 10:1).
  • There is no Justice (Psalm 10:2-5).
  • Where is God? (Psalm 10:1).

The Wicked are marching through the Land, but the Lord Jesus seems to be distant and unconcerned (Psalm 10:1-5). During the past century, millions of Godly People have lost their homes, jobs, possessions, families and even their lives because the ruthless deeds of Wicked Leaders, and where was God? The unfolding of the “drama” is recorded in Psalm 10:1-18.

1.2 The Portrait of the Wicked

Psalm 10:2-11 “The Wicked in his pride does persecute the Poor; let them be taken in the devices (schemes or plots) that they have imagined. For the Wicked boasts of his heart’s desire, and blesses the Covetous, whom the LORD abhorred. The Wicked, through the pride of his countenance, will not seek after God; God is not in all his thoughts. His ways are always prospering; Your (God’s) judgements are for all his enemies, he sneers at them. He has said in his heart, ‘I shall not be moved; I shall never be in adversity. His mouth is full of cursing and deceit and oppression; under his tongue is trouble and iniquity (lawlessness). 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. 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. So, he crouches, he lies low, that the helpless may fall by his strength. He has said in his heart, ‘God has forgotten; He (God) hides His faces; He will never see.”   

There is no other Psalm that describes the mind, the manners, the works, the words, the feelings, and the fate of the Wicked (Evildoer) with so much propriety, fullness, and light, as Psalm 10. These find their root in pride (Psalm 10:2) and boasting (Psalm 10:3).

There is a contrast between the Wicked (Evildoer) and the Poor (Weak, Helpless, Defenceless). Psalm 10:2-11, the Psalmist (David) paints a portrait of the Wicked (Evildoer) Person:

1.2.1 Prideful

Psalm 10:2a “The Wicked (Evildoer) in his pride.” – The Wicked Person is controlled by his own Passions – “Pride” (Psalm 10:2a); “boasts” (Psalm 10:3a); “blesses the Covetous” (Psalm 10:3b); “does not seek God” (Psalm 10:4a); “God is not in his thoughts” (Psalm 10:4b). The Wicked has “no thoughts” on God and thus enthroned his own ego.

  • Pride is common to a human being. It is a trait that prompted Lucifer, later called Satan, to rebel against God, with the “5 I wills” (Isaiah 14:12-15; Ezekiel 28:12-19).
  • Pride is the trait that causes the Person to follow his own will rather than God’s Will (Ephesians 2:3) describes the Believer before he received the Lord Jesus as his Lord and Saviour as “carrying out the desires of the body and the mind.” Isaiah 53:6 points out that “all we like sheep have gone astray; we have turned – everyone – to his own way.”  

1.2.2 Persecutes the Poor

Psalm 10:2b “The Wicked in his pride does persecute the Poor.” In his Pride, the Wicked (Evildoer) persecuted the Poor (Weak, Helpless, Defenceless) – Throughout human history, there have been evil Person who deliberately target the Poor, the defenceless, and the Weak to take advantage of them.

In the Bible, “Poor” does not necessarily mean without money or poverty-stricken. Poor is more likely to mean that the Person is “weak,” “Helpless” and “defenceless” (lacks power). Sometimes the three go together.

  • The term “persecutes” means “hotly pursues.” The Psalmist (David) evokes the feeling of hunting: Targeting and running down “the Prey.” Not only does the Evil Person target the Poor (Weak, Defenceless), but he also applauds himself for doing it – “In his pride does persecute the Poor” (Psalm 10:2a). The Wicked violently and actively engaged in crushing those who are Helpless.
  • The Evildoer (Wicked) is the Prideful Person, who persecutes (hotly pursues after), suggesting that the Prideful Person (Wicked, Evildoer) takes advantage of the Poor (Weak, Helpless, Defenceless), indifferent to the Poor (Weak, Helpless, Defenceless), of to the Poor’s (Weak, Helpless, Defenceless) needs.
  • The Prideful Person (Wicked, Evildoer) adept (skilful) with crafty and malicious plan manipulate the Poor (Weak, Helpless, Defenceless) for his own ends/gains.
  • In Pride, the Wicked (Evildoer) hunts down the Poor (Weak, Helpless, Defenceless). This portrays the Wicked (Evildoer) as an Individual exhibits pride, self-importance, and a lack of empathy. He uses his power and influence to exploit and oppress those who are vulnerable, marginalized, or defenceless. Instead of using his position for the benefit of others, he seeks to exert control and preys upon the Weak (Poor, Helpless, Defenceless).

The Accusation: “The Wicked in his pride does persecute the Poor,” divides itself into two distinct charges – Pride and Tyranny; the one the root (Pride) and cause (fruit = tyranny) of the other. Richard Hooker states: “Pride is a vice which cleaves so fast unto the hearts of men, that if we were strip ourselves of all faults one by one, we should undoubtedly find it the very last and hardest to put off, Pride.”

1.2.3 Wicked Ensnared

Psalm 10:2b “Let them be taken in the devices (schemes or plots) that they have imagined. The Psalmist (David) prays in Psalm 10:2bfor God to catch evil Schemer in his own doings (Psalm 37:14-15). The Psalmist (David) desires God to “turn the tables” on the evil Person.

  • The Book of Esther discloses wicked Haman’s scheming against righteous Mordecai. Haman even planned to hang Mordecai, but his scheme backfired, and he was hanged on the gallows he had built for Mordecai (Esther 7).
  • The Psalmist’s (David’s) Petition reminiscent of Psalm 9:15-16. This demonstrates the common theme that God exercises His judgement through the moral order of life itself.
  • The Wicked Person in planning the fall of others, really plan his own fall (Psalms 5:10; Psalm 7:14-16; Psalm 19:15). It is also true that the Person’s sin will find him out (Number 32:23).
  • The phrase: “The Wicked is caught in the schemes that he devises” suggests that the Wicked eventually becomes “entangled and ensnared” by his own wickedness.
  • The Wicked schemes and manipulative actions, intended to benefit himself at the expense of others, ultimately lead to his downfall. The Evil’s arrogance blinds himself to the consequences of his actions, and he (Wicked) becomes trapped in the web he himself has woven.

Story: In a recent move against the Mafia’s control of the Fulton Fish Market in New York City, the case was broken open when Investigators discovered that the Mob Boss had transferred $168,000 from a high interest fund to a low interest bank account so that he could get free bonus TVs. Why would a man who was squeezing millions in cash payoffs from the fish market bother with free TVs? The answer is greed – and his greed trapped him (Donald Williams, “Mastering the Old Testament – Psalms 1-72” pg.92).

1.2.4 Boastful

Psalm 10:3a “For the Wicked boasts of his heart’s desire.” – The Psalmist (David) continues his exhortation by pointing out that the Wicked Person even “Boasts of his heart’s (soul’s) desire” (Psalm 10:3a), of pride and self-indulgence.Bragging Wicked Person is the worst and most contemptible of human being.

  • The Wicked openly expresses and celebrates his evil desires and intentions, without remorse or consideration for the harm he causes to others.
  • The Wicked Person lives to please himself and fulfil his selfish desire, and then brag about his sins (Psalm 10:3b). The Wicked words and actions are driven by selfishness and greed.  

1.2.5 Wicked Rejects God

Psalm 10:3b “He (Wicked) blesses the greedy and renounces the LORD.” – The Wicked Person not only engages in sinful behaviour but also encourages and supports others who share his corrupted values of “greediness.”

  • The Wicked applaud and encouraged the People who pursue personal gain and material wealth at the expense of justice and righteousness.
  • The Wicked reject and disregard God’s Person and Authority – Psalm 10:3b “Renounces the LORD,” by his (Wicked) actions and attitudes, renouncing the LORD.   

Summary – Psalms 10:2-3

Describes the characteristics and actions of the Wicked. He is characterised by pride, exploits the Weak (Poor, Helpless, Defenceless), and devising schemes that ensnare the Weak (Poor, Helpless, Defenceless).

  • Psalm 10:2-3 shows forth the Wicked Person’s boast of his evil desires and supports the greedy while rejecting God and His Authority.
  • Psalm 10:2-3 serves as a reminder of the temporary nature of the Wicked apparent prosperity and the ultimate justice that God will bring upon him (Wicked).
  • Psalm 10:2-3 encourages the Righteous to trust in God’s Sovereignty and Trustworthiness, even in the face of wickedness and injustice.
  • Psalm 10:2-3 reflects the lament and frustrations at the apparent prosperity and success of the Wicked, despite his unrighteous deeds and actions.
  • Psalm 10:2-3 serves as the reminder that actions of the Wicked may seem triumphant in the present, but his fate is in the hands of God. The Psalmist (David) seeks solace in the Knowledge that God is Just and will eventually bring His Judgement upon the Wicked.

1.2.6 An Atheist

Psalm 10:4 “The Wicked in his proud countenance does not seek God; God is in none of his thoughts.” – The Wicked Person David described in Psalm 10:3 is too proud to acknowledge God exists – Psalm 10:3b “Renounces the LORD.” The Wicked believes he has no need of God. He even denies God’s existence.

  • The Wicked “turns up his nose,” in his proud countenance (Psalm 10:4a), denying God’s Existence – Psalm 10:4 “The Wicked in his proud countenance does not seek God; God is in none of his thoughts.”
  • The Wicked denies the existence of God, and thus, disregards the sanctity of human life. Because the Wicked thinks there is no God, he sees no reason to value human life. Therefore, such the Person is willing to prey on the Poor (Weak, Helpless, Defenceless), for his own gain (Psalm 10:2).
  • The Wicked, as a Prideful Person, sneers at the idea of God, such an Individual reflects the attitude of Lucifer (later called Satan – Isaiah 14:12-15; Ezekiel 28:12-19).
  • The Wicked, by declaring that “there is no God,” the Wicked Person takes a position, which is inherently foolish – Psalm 14:1 “The Fool says in his heart, there is no God.” – Psalm 14:1 declares such the Person as “atheistic Fool as corrupt Worker of abominable deeds.”
  • The Wicked describes in Psalm 10:11, imply that God forgets or does not notice his sinful deeds – Psalm 10:11 “He (Wicked) has said in his heart, ‘God has forgotten; He (God) hides His face; He will never see.” 

The Wicked, in his Pride and Self-sufficiency, will not seek God because “God is not in his thoughts” (Psalm 10:4b). A literal translation renders this phrase, “God is not there in the whole of his desire.” The Pride of the Wicked is the Principal Reason why he will not seek after God:

  • Pride consists in an unduly exalted opinion of Oneself.
  • Pride is, therefore, impatient of the Rival, hates the Superior, and cannot endure a Master.
  • Pride deceives and lulls Person into a false sense of security. This in turn causes him not to seek God but to rely upon his own thoughts instead of seeking the LORD’s Guidance.

It is evident that nothing can be more painful to the proud heart than the thought that he needs God. It is not in man to direct his ways (Jeremiah 10:23); therefore, we must continually seek the LORD for His (God’s) Wisdom in all matters, great and small.

Bonhoeffer states: “When Jesus calls a man, He bids him come and die.” Only with the death of the ego will the Person truly seeks God. For the Wicked Person, however, not only is God not the object of his search, but God does also not even enter his mind. Thus, the Psalmist says: “God is in none of his thoughts” (Psalm 10:4b).   

1.2.7 Grievous Person

Psalm 10:5 “His (Wicked) ways are always prospering (grievous); Your (God’s) Judgements are far above, out of his sight; as for all his enemies, he (Wicked) sneers at them.” – The word “prospering” could be termed as, “grievous,” which is contexture to Psalm 10:5. The word “grievous” means “to pain; be pained” (Young’s).

First – the Wicked Person who neither fears God causes grievous pains to the People around him – Psalm 10:5a “His (Wicked) ways are always prospering (grievous).”

Second – , the Wicked Person is not able to discern God’s judgements and not aware of God’s judgement – Psalm 10:5b “Your (God’s) judgements are far above, out of his sight.”

  • In the Wicked Mind, God is forgotten (Psalm 10:4b), so are His (God’s) Judgements (Psalm 10:5b).
  • The Wicked entertains the notion that God is not concerned on how he behaves/acts. The absence of immediate punishment upon his wrongdoings is always a strong argument for the Wicked Person to continue with his Wrongdoings. 
  • The Wicked does not believe God will intervene on behalf of the Poor (Helpless, Weak, Defenceless) and does not foresee the calamity of his ways.
  • The Wicked fails to see the Avenging Hands of God and feels free to do what he likes and goes his own way. “Out of his sight and out of his mind.”
  • The Wicked, is the more he sins, the less he knows of God. God does not become part of his experience, as his heart is hardened.
  • The Wicked fails to see that this is part of God’s Judgement (C/F Pharaoh’s hardened heart in Exodus).

Third – Sneering – Not only is God absent from the Wicked Person’s Experience, but his Enemies are also too weak to dent his ego – Psalm 10:5c “As for his enemies, he puffs (sneers) at them.” The word “puffeth” (sneered) literally means “puff, blow and snort.” The picture is that of a charging bull, panting in anger. The Wicked treats his enemies with contempt, blowing them in derision (scorn). The Wicked “sneers” at his enemies with contempt (Psalm 10:5c).

  • Asaph describes the grievous Wicked in Psalm 73:8, as scoffing and speaking with malice and threatening oppression. The Wicked blaspheme God (Psalm 73:9). However, the Wicked will come to a disastrous end. God will make them fall to ruin, and He will sweep them away utterly by terrors (Psalm 73:18-19).
  • The Wicked Person assumes that God does not see what he is doing (Psalm 10:11), or God does not exist to see his (Wicked) sinful deeds (Psalm 10:4), therefore, no punishment is to be expected. That false sense of security causes the Wicked to breathe out contempt for all his Enemies – Psalm 10:5b “He sneers at them.” 

1.2.8 Prideful Confidence

Psalm 10:6 “He (Wicked) has said in his heart, ‘I shall not be moved; I shall never be in adversity.”

First, the Wicked has said in his heart – The phrase, “he has said,” means that this is deliberate and settled character. What is described is not the freak of passion; it is a deliberately formed prideful confidence. The phrase “in his heart,” means that the Wicked has purposed this; he has said this to himself in the spirit of self-promotion and prideful confidence.

Second, “I shall not be moved.” (Psalm 10:6b) – The Wicked is confident in his present condition, and he sees no changes, into the future. The idea of continuance is instinctive in the human mind – Ecclesiastes 1:9 “The thing that has been, it is that which shall be.” The Wicked has formed his plans so wisely, that he believes that he has nothing to worry, not now or in the future.

Third, “I shall never be in adversity” (Psalm 10:6c) – Margin, “Unto Generation and Generation,” expresses the correct rendering.  The idea of the Wicked, as expressed is that he and his family would continue in the present stage, of prosperity, in all Generations. That the permanent foundation is laid for success is affirmed in all future Generations.

The Wicked who leave out God in his thought (Psalm 10:4b) and in his life (Psalm 10:3b, 4a), often expresses Prideful-Confidence (Psalm 10:6).

  • The Wicked assumes that his character and deeds (actions) are free from consequence – Psalm 10:6 “He (Wicked) has said in his heart, ‘I shall not be moved; I shall never be in adversity.” The Wicked thinks that he is impervious to harm, and God’s judgement.
  • The Wicked who always “get-his-way,” expects the same “happenings,” in the future; he has no anticipation of God’s judgement that he will face- Psalm 10:5b “Your (God’s) judgements are far above (the Wicked), out of his (Wicked) sight.”
  • The Wicked thinks that “to-morrow will be as today, and much abundant” (Isaiah 56:12).
  • The Wicked thinks that he will be exempted from “adversity.” – Psalm 10:6b “‘I shall not be moved.” I shall never be in adversity.”
  • The Wicked, falsely secure against both God and his Enemies, the Wicked Person inwardly boasts in arrogance, saying in his heart: Psalm 10:6b “I shall not be moved; for I shall never be in adversity.”
  • The Wicked fears no Adversity and Adversaries. In His arrogance he boasts that there is no Adversary that can move against him. In other words, he believes, “nothing can touch him.” Indeed, he holds himself to be the Captain of his Fate. Here is the evident of the functional atheism, the ego eclipsing God. The Wicked Attitude is in contrary to God’s Word:
  • The Wicked boasts “I shall not be moved” (Psalm 10:6b) is contrasted with Isaiah 40:6-7 “All flesh is grass…….the grass withers…….surely the People are grass.”
  • The Wicked boasts that “I shall never be in adversity” (Psalm 10:6c), but Jesus warns: “A foolish man who built his house upon the sand. And the rain descended, and the floods came, and the winds blew and beat upon that house, and it fell; and great was the fall of it” (Matthew 7:26b-27).

God is longsuffering; the Wicked thinks that he can get away with his Wickedness – Ecclesiastes 8:11“Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” Peace and Prosperity give him a false sense of security that will end very suddenly (Luke 12:13-21; 1Thessalonians 5:1-3). Jesus warns that the rich man who builds bigger barns for a more prosperous life forgets one thing – his own mortality – “You fool! This night your soul will be required of you” (Luke 12:20).

Storey: “Pompey, when he had in vain assaulted the City and could not take it by force, devised this stratagem in way of agreement: he told them he would leave the siege and make peace with them upon condition that they would let in a few weak, sick, and wounded soldiers among them to be cured. They let in the Soldiers, and when the City was secure, the Soldiers let in Pompey’s Army” (Charles H. Spurgeon, “The Treasury of David,” pg. 47).

1.2.9 Destructive Evil

Psalm 10:7 “His (Wicked) mouth is full of cursing and deceit and oppression; under his tongue is trouble and iniquity (lawlessness).” – Psalm 10:7 speaks forth three accusations against the Wicked – Profanity – “Mouth is full of cursing;” Lies – “And deceit;” and Abuse – “Oppression.”

First, the Wicked Person is “Troublesome lawless Person” in his speech (“tongue is trouble”) and behaviour (“Iniquity – Lawlessness” – Psalm 10:7b). Whenever the Wicked speaks – “Deceit and evil {trouble},” are expressed in his life.

Second, the Wicked exposes his heart through his mouth – Matthew 12:34b “For out of the abundance of the heart the mouth speaks.” – This is not a “little” evil but a mouthful of it (threefold: “Cursing, deceit, fraud”). To begin with, he is “full of cursing and deceit (lies) and fraud (oppression= threats)” (Psalm 10:7a; Romans 3:14). Whenever the Wicked opens his mouth, his words are not blessings but cursing, lie and oppression:

  • The word for “cursing” here when used in Legal and Covenantal Settings means “Oath.” In the mouth of the Wicked Person, however, it is an Oath gone badly. 
  • “Deceit” (or “treachery”) is crafty speech, hiding truth for evil ends.
  • The word for “fraud” (Oppression) comes from the root meaning “to tread under foot, overcome.” The Wicked Person uses his mouth to intimidate, to mislead, and to force submission. The Wicked Person in his Pride persecutes the Poor (Helpless – Psalm 10:2). Here the context is “Oppression” = Fraud = Threats (Psalm 10:7a).   

What a catalogue of vices! There may be an allusion (reference) to a poisonous Serpent. The venom is in his mouth and under his tongue. It is the character of Person who, himself, is called “that old Serpent” (Revelation 12:9; 20:2).

Third, Devious (Deceitful) – There is more, however: Psalm 10:7b “Under his tongue is mischief (trouble) and vanity (evil).” The Phrase “under his tongue” represents things that the Wicked Person relishes (tastes). He keeps them under his tongue trouble and evil. The word “trouble” means “toil” or “labour.” The same word in Jeremiah 20:18 “Why came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?” Is parallel to sorrow.

The Wicked Person brings to pass purposes through devious and deceitful schemes. When Apostle Paul appeals to the Old Testament in Romans 3:10 to prove that “there is none righteous, no, not one,” he quotes from Psalm 10:7 of this Psalm’s comprehensive picture of evil.

1.2.10 Vicious Person

The Wicked Person is a Vicious Person – Psalm 10:8 “He (Wicked) sits in the lurking places of the villages; in the secret places he murders the innocent; his eyes are secretly fixed on the helpless.” – The Psalmist (David) indicted (charged) the Wicked Person for preying on the Poor (Weak, Helpless, Defenceless) for his own gain (Psalm 10:2-3). In Psalm 10:8, continues that sense of predatory evil.

  • The Wicked comes to the place where he will stop at nothing to further his purposes, even the “murder” of Helpless (Psalm 10:8); the “murder,” is not the physical, but attitudinal of cruelty. The Wicked Person has deception on his tongue, and now he finds the Helpless from which to deceive him (Helpless).
  • The Wicked “murders (attitudinal),” the Helpless in a dark alley. This reflects his cruelty rather the actual murder – The Wicked is a Callous (Heartless) and Cruel Person – “Murder of the Helpless.” 
  • The Psalmist (David) turns from what the Wicked Person thinks and says in Psalm 10:5-7 to what the Wicked does – Psalm 10:8 “He (Wicked) sits in the lurking places of the villages; in the secret places he murders the Innocent; his eyes are secretly fixed on the helpless.”

The Downward Plunge of the Wicked takes them from being Prideful (Pride – Psalm 10:2) to Boasting (Psalm 10:3-4), and then to Cursing (Psalm 10:7), and all manner of Deceit (Psalm 10:7b), to predatory evil (Psalm 10:8) – he makes deliberate effort to surprise and attack, hiding until he finds someone weak enough to easily overcome.

The depravity of the Wicked Person’s action is highlighted through the term rendered “helpless,” (Heb: “he’lekah”), and refers to the Person to be pitied, often the Person who is Poor (Weak, Defenceless). 

1.2.11 Ruthlessness

Psalm 10:8b “His (Wicked) eyes are secretly fixed on the helpless.” – The Wicked (Evil) Person feels free to be depraved and arrogant, assuming there is no God to judge him. Like Predator, he ambushes the Helpless Person. The Wicked seeks out the Helpless as his target and turns his “radar” on them: Psalm 10:8b “His (Wicked) eyes are secretly fixed on the helpless.” In a Series of Poetic Picture, the Psalmist turns from what the Wicked Person thinks and says to what he does.

1.2.12 Ambushes

In Psalm 10:9a the metaphor changes: He lies in wait secretly, as a lion in his den; he lies in wait to catch the Poor.” The ambush (“lurking places”) in the village now becomes the Lion’s den or covert. The emphasis continues to be on secrecy and deception, as the “Innocent” and “Helpless” of Psalm 10:8 is “the Poor” of Psalm 10:9. This imagery of hunting, surprise and ambush is common in the Book of Psalms when referring to the Wicked (Evil) Person to harm others (Psalm 17:12; Psalm 37:32; Psalm 56:6; Psalm 59:3; Psalm 64:4).

Apostle Peter shows Satan as a lion that hunts for someone to attack and kill (1Peter 5:8). Peter exhorts the Believers to be serious minded and alert to the Devil’s modus operandi. He also speaks to the Believers how to avoid falling victim to the Devil. He (Peter) writes “Resist him (Devil), firm in our faith” (1Peter 5:9). The Faith Peter refers to is “the body of doctrine” in God’s Written Word (the Bible). Knowing what the Bible teaches is indispensable to the life of victory.

1.2.13 Ensnaring

Sustaining the theme of the hunt, the Psalmist switches image to that of the Trapper at the end of Psalm 10:9b: “He lies in wait to catch the Poor; he catches the Poor when he draws him into his net.”The Poor (weak, Helpless, defenceless) man is ensnared like a bird. The Psalmist (David) speaks with astonishment, at the wickedness of the Wicked, and at the patience and forbearance of God. God prepares the heart for Prayer, by kindling our desire, and strengthening our faith, fixing the thoughts, and raising our affections, and then God graciously intervened for the greater good.

1.2.14 Deception

Psalm 10:10 “So, he (Wicked) crouches, he lies low, that the Helpless may fall by his Strength.” – Psalm 10:10 summarises the various descriptive terms used: “So he crouches, he lies low, that the Helpless may fall by his strength.” Continuing this comparison of the Wicked with the Posture of the Lion when he seeking to pounce upon his prey. The Psalmist speaks of his crouching in a grovelling (smarmy) sense.

The Wicked is waiting to fall upon the Helpless, even using his companions to further his Purposes. The result is the same: the Helpless (Poor) falls, overpowered by the Wicked Person: 

  • Why this Evil?
  • Why do Dictators rise with a Machiavellian (deceitful) contempt for human life?
  • Why do Corporations exploit cheap labour and natural resources in Third World, leaving Land and People stripped bare?

Evil Person feels free to be depraved and arrogant, assuming there is no God to judge him. Like Predators, these wicked people ambush helpless people. Despite their wrong assumptions, God keeps His Promises. He will judge the Wicked and defend His people.

1.2.15 God Overlooked

Psalm 10:11 “So, he has said in his heart, ‘God has forgotten; He hides His face; He will never see it.’”  –  The Psalmist (David) concludes: “(The Wicked) has said in his heart, God hath forgotten, He hides His face; He will never see it” (Psalm 10:11). The denial of God leads to the denial of Humanity. To lose the Knowledge of who God is to lose the Knowledge of who we are:

  • The expression “to say in his heart” is to adopt a mental attitude and conviction.
  • “God has forgotten” signifies, in other words, that God is not Omniscient. He has a memory lapse. He does not keep records and I am not accountable to Him.
  • “God hides His face;” that is, God is not Omnipresent. He cannot see what we do, and, therefore, we can do as we please.
  • “God will never see;” that is, the future is ours, not His. As the Sovereignty of God is reduced, the supposed freedom of Humankind is increased. The drama of Eden becomes a tired rerun.

Totally blinded by his Pride, the Wicked believes that God will forget, hide His face, and not know his evil acts.

Although historically there were many domestic Oppressors in David’s Reign to who Psalm 10:8-11 can be applied, nevertheless it can be inferred that these Verses prophetically describe the deceitful time of the Antichrist. Through Pride and Boasting, the Antichrist will attempt to deceive the Whole World, oppressing the Righteous, lurking in hiding places for the Saints (Revelation chapters 13 to19).

Psalm 9 – Praise for Victory Over Enemies

1.0 The Statement

Psalm 9 is ascribed to David and is supported by its Royal Substance. It is a Psalm of Triumph celebrating Israel’s Victory over the Enemies. Psalm 9 is one of those 55 Psalms which are committed to the Care of the Chief Musician – “To the Chief Musician upon Muthlabben, a Psalm of David.”

The unusual title “Muthlabben” could mean “the Death of the Son,” but Spurgeon and others prefer “The Death of the Champion” and quote the Chaldee Version of Psalm 9 has the Superscription that reads: “The Death of the Champion who went out between the Camps.” If this is accepted, this is an obvious reference to David’s Victory over Goliath of Gath, and the Sentiments of Psalm 9 would certainly accord with this. It could also be the Celebration of the Victory over the Syro-Ammonitish Armies, as well as over the Philistines (2Samuel 8:12).

Because of the constantly changing strain in Psalm 9, it is difficult to give a Methodical Outline or Division of the Verses. Alexander Maclaren declares: “The diamond is turned a little in the hand, and a differently tinted beam flashes from its facets.”

Psalm 9 is the First of the so-called Acrostic or Alphabetical Psalms, making use of the Successive Letters of the Hebrew Alphabet to commence the Opening Word of Psalm’s Verses. Psalm 9 is structured slightly in “a broken Acrostic Pattern” (each succeeding Verse begins with the next Letter of the Hebrew Alphabet, starting with Aleph, the first letter, in Psalm 9:1), which is completed in Psalm 10, this is further evidence of the lack of Title of Psalm 10. Many Scholars speculate on an organic interrelationship between the Psalm 9 and Psalm 10. F. W. Grant states: “Two Psalms (Psalm 9 & Psalm 10), which in the Septuagint and Vulgate are united together, as in a real way they are by an alphabetic arrangement which, though irregular and even defective, can be distinctly traced, and which runs through them both” (J. Flanigan, “What the Bible Teaches – Psalms,” pg.39).Psalm 9 covers the First Eleven Letters of the Hebrew Alphabet except “daleth,” the fourth letter (Donal Williams, “Mastering the Old Testament,” pg.81).

1.1 Praise to the Most High

Psalm 9:1-2 “I will Praise You, O LORD, with my whole heart; I will show forth all Your marvellous works. I will be glad and rejoice in You; I will Sing Praise to Your Name, O Thou Most High.”

First, Psalm 9 begins with David’s Declaration of Intent: “I will Praise You, O LORD, with my whole heart” (Psalm 9:1a). The Declaration of “I will Praise You,” is given in the Revised Version as “I will Give Thanks.”

The Thanks (or Praise) are special for the Great Deliverance – the Deliverance from some Heathen Enemies (Psalm 9:5, 15). David’s Thanksgiving (or Praise) is total and comes from his whole heart.

Since the heart is considered by the Hebrews to be the Seat of Thought, David Worships with full consciousness, engaging spirit, soul (mind and his memory), and body. This is no rote (mechanical) Prayer or mumbled Praise.

David invests himself totally in his Worship (“whole heart”). Both God’s Majesty and the urgency of the hour of needs call forth his best. Klaus Westermann in his classic “Praise and Lament in the Psalms,” pages 27-28 suggests the following Aspects of Praise:

  • In Praise the Person being Praised is elevated; we are directed toward the Person whom we Praise.
  • Praise is expressed in freedom and spontaneity.
  • Praise has a forum, occurs in a Group, and in Public.
  • Praise is essentially Joyful.
  • True Praise occurs where the Person being Praised is the Object as here: “I will Praise You, O LORD.”

Second, David Praises the LORD with a fourfold “I will.” This is in response with the fourfold “Thou hast” on the marvellous works of The LORD in Psalm 9:3-6. The Fourfold Acknowledgement:

  • I will Praise You, O LORD, with my whole heart.
  • I will show forth all Your Marvellous Works.
  • I will be glad and rejoice in You.
  • I will Sing Praise to Your Name.

The Fourfold “Thou hast” of the LORD, as declared by David:

  • Thou hast maintained my right and my cause (Psalm 9:4a).
  • Thou hast rebuked the Heathen (Nations – Psalm 9:5a).
  • Thou hast destroyed the Wicked” (Psalm 9:5b).
  • Thou hast put out their Names (Wicked) forever and ever (Psalm 9:5c).

Third, David’s Praise is specific: “I will show forth (“recount”) all God’s marvellous works.” (Psalm 9:1c). Marvellous Works comes from a verb meaning, “to be surpassing, extraordinary and wonderful.” David will tell forth, or he will recount all God’s Wondrous Deeds (Works). The marvellous works (wonderful deeds) is a single Hebrew word, particularly frequent in the Psalms, used especially of:

  • The Great Redemptive Miracles (Psalm 106:7,22).
  • But also, of their less obvious counterparts in daily experience (Psalm 71:17).
  • Of the hidden Glories of the Scripture (Psalm 119:18).

In Exodus the Plagues are God’s Wonderful Works. As God promises Moses: “So I will stretch out My hand and strike Egypt with all My wonders which I will do in its midst” (Exodus 3:20).

Fourth, David, then, is Praising God for His miraculous direct intervention in his situations – Recalling God’s Marvellous Works opens David’s heart. He continues: “I will be glad and rejoice in You; I will Sing Praise to Your Name, O Thou Most High” (Psalm 9:2).

  • The Memory of God’s Miracles brings David to God Himself.
  • God’s Mighty Acts reveal God’s Character.
  • The language is joyful: “Praise, Glad, Rejoice, and Sing.” The verbs express holy hilarity. To be “glad” is to take pleasure in, to exult. To “rejoice” is a synonym also meaning “to exult.” Doubling the verbs makes the Praise more emphatic: “I will be glad and rejoice in Thee” (Psalm 9:2a).

Such Joy and Rejoicing naturally leads to Singing: “I will Sing Praise to Your Name, O Most High” (Psalm 9:2b). In a similar joyful exultation when the Ark was placed in the Tabernacle, David begins:

“Oh, give thanks to the LORD!
Call upon His Name.
Make known His Deeds
Among the People!         
Sing to Him, sing Psalms to Him.
Talk of all His Wondrous Works!”
(1Chronicles 16:8-9)

Fifth, David’s Praise is firstly directed to the LORD – “I will Sing Praise to Your Name, O Most High” (Psalm 9:2b). David then uses that Millennial Name of God with which Psalm 7:17 concludes: “The Most High” (El Elyon).

  • This Great Name of God is found in Genesis 14:18-24 where it occurs four times. The LORD is “The Most High” (El Elyon), “Possessor or Heaven and Earth.”
  • David recognizes this and ascribes Praise to Him. This Great Name “O Most High,” appears often in the Psalms (Psalm 21:7; Psalm 46:4; Psalm 50:14).
  • “The Most High” expresses God’s Transcendence over all other Powers and Created Beings. Thus, Satan’s Fall results from his attempt to scale the hierarchy of Heaven saying: “I will be like the Most High” (Isaiah 14:14).

David, however, adopts the opposite stance of self-humbling and total dependence on God, by rejoicing and Praising the LORD. With Israel, we share the Singing Faith. Whenever the Church is being revived there is a fresh outburst of Song.

1.2 God’s Righteous Judgement

Psalm 9:3-6 “When mine Enemies are turned back, they shall fall and perish at Your Presence. For Thou hast maintained my right and my cause; Thou didst sit on the throne judging right. Thou hast rebuked the Nations, Thou hast destroyed the Wicked, Thou hast put out their Name forever and ever. O Thou Enemy, destructions are come to a perpetual end, and Thou has destroyed cities; their memorial is perished with them.” Strengthened by Praise (Thanks), with Faith Renewed, David experiences the Fourfold up-holding Works of the LORD:

  • Thou hast maintained my right and my cause (Psalm 9:4).
  • Thou hast rebuked the Nations – Psalm 9:5a.
  • Thou hast destroyed the Wicked (Psalm 9:5b).
  • Thou hast put out their Name forever and ever (Psalm 9:5c).

David’s right and cause are maintained by God when He (God) sits in righteous judgement. David is confident that God will deliver him from his Enemies:

  • First, David’s Enemies would be routed; they will “turn back” in retreat – Psalm 9:3a “When mine Enemies are turned back.” David’s Enemies made to retreat, repulsed, driven before him in hasty flights.
  • Second, this will lead to their stumbling or falling, the sign of their collapse – Psalm 9:3b “They shall fall.”
  • Third, David’s Enemies will “perish” at God’s Presence. Thus, this is no human victory but the LORD’s. The LORD the Warrior-King goes into battle for David. Thus, David’s Enemies perish “at (God’s) Presence” (Psalm 9:3c).  Hengstenberg: “The Enemies have been thrown to the ground by God’s Glance of God’s fiery Countenance.”

As God promises Moses: “My Presence will go with you, and I will give you Rest” (Exodus 33:14). Here, God’s Presence means the defeat of all of David’s Enemies, because they cannot stand in the Numinous (Supernatural) Presence and Power of the LORD.

1.2.1 David’s Right & Cause

Psalm 9:4 “For You has maintained my right and my cause; You did sit on the throne judging right.” – David’s Enemies perished in God’s Presence because God maintains David’s “right and cause” (Psalm 9:4a).

David’s “right” (mispot) is his moral integrity. His “right” is upheld by God. David ascribes his military successes, not to his own ability, or even to the valour of his Soldiers, but to God’s favour. God’s favour, which is secured by the justice of David’s cause, gives him victory after victory.   

God exercises His judgement against the injustice and vindicates David – Psalm 9:4b “Thou didst sit on the throne judging right.” While the battle rages, God sits upon His heavenly throne, administering justice.  

This remembrance of Jehovah’s power calls for a celebration and there is an outburst of praise to the Most High. It is fitting yet that Jehovah (The LORD) should be praised, and His People should sing with joy as they recount His (God’s) Mercies and meditate on His (God’s) Greatness.

1.2.2 Nations Rebuked

Psalm 9:5-6 “Thou hast rebuked the Nations, Thou hast destroyed the Wicked, Thou hast put out their Name forever and ever. O thou Enemy, destructions are come to a perpetual end, and Thou hast destroyed Cities; their memorial is perished with them.”

First, a vivid description of the end of the Nations, with the fourfold description of “Thou hast” –

  • God shows forth His Anger – Psalm 9:5a “Thou hast rebuked the Nations.” Here God is viewed as a Fierce Warrior who “cries out” (rebuked – this gáar, the verb used here) in Anger to drive away the Enemies:
  • God’s Enemies are destroyed – Psalm 9:5b “Thou hast destroyed the Wicked.”
  • God blots out the Name of the Wicked forever – Psalm 9:5c “Thou hast put out their Name forever and ever,” with the Name goes their Posterity. The Fame of the Nations Phoenicia, Babylon, Assyria, Persia, Greece, and Rome go down in history.
  • God destroys His Enemies’ Cities and their memorial – Psalm 9:6b “Thou hast destroyed Cities; their memorial is perished with them.”

All memorials of His (God’s) Enemies shall one day perish with them, and forever. This thought seems to be echoed in Psalm 102:26-27 as cited in Hebrews 1:11-12 “They shall perish, but You remained.”

Second, the LORD is the “I AM,” the Unchanging, Ever-abiding, Immutable God who sits Eternally upon His Throne when those who have challenged Him have perished in His righteous judgement:

  • David’s Power and Faith are renewed, and he turns from direct Prayer to addressing his Enemies. He declares with Authority: “O thou Enemy, destructions are come to a perpetual end.” (Psalm 9:6a).
  • His (God’s) Enemies Greatness also perished with them – Psalm 9:6b “Thou has destroyed (literally “uprooted”) Cities; their memorial is perished with them.” By God’s Power, the Destroyer of Cities is now destroyed. Those who took away the memory of other Peoples will no longer be remembered.

1.2.3 Judgement & Refuge

Psalm 9:7-10 “But the LORD shall endure forever; He has prepared His throne for judgment. And He shall judge the world in righteousness; He shall minister judgment to the Peoples in uprightness. The LORD also will be a refuge for the oppressed, a refuge in times of trouble. And they who know Your Name will put their trust in You; for You, LORD, has not forsaken those who seek You.”

First, this Section of Psalm 9 begins with a “but,” to emphasise the contrast between The LORD and His Enemies. Those Enemies shall perish; and they shall go oblivion (nothingness), with every memory of them, but The LORD shall endure forever – Psalm 9:9a “But the LORD shall endure forever.”

Second, the Hebrew verb translated “endure” (yásab – Psalm 9:7a) literally means “to sit, to remain.” Thus, it is rendered: “But the LORD is seated,” that is upon His Throne, forever. Cities and Nations perished, but The LORD remains King for evermore.

Third, Psalm 9:7a “But the LORD shall endure forever;” while all is changed and disturbed upon Earth; the Eternal God is unchanged and unchangeable, continues constantly seated, in serene Majesty, in His Throne in Heaven. The righteous character of God’s judgement is repeatedly mentioned:

  • He has prepared His Throne for judgment (Psalm 9:7b).
  • He shall judge the World in righteousness (Psalm 9:8a). The “He” is emphatic – He Himself, and no Other. This is an Eschatological Picture of the Final Judgement, visualised as present. “In righteousness,” that is, by a strict Law of Justice, rewarding to all men “after their deserving.”
  • He shall minister judgment to the Peoples in uprightness (Psalm 9:8b).  

Fourth, the LORD is impartial in His Judgement – Psalm 9:8b “He shall minister judgment to the Peoples in uprightness.”  He (God) is no Respecter of Persons, but judge righteously, as Peter reminded the Household of Cornelius in Acts 10:34 “Then Peter opened his mouth, and said, of a truth I perceived that God is no Respecter of Persons.”

Fifth, Apostle Paul quotes Psalm 9:8 and reminded the men of Athens at Mars Hill in Acts 17:31 “Because He has appointed a day, in which He will judge the world in righteousness by that man whom He has ordained; concerning which He has given assurance unto all men, in that He has raised Him from the dead.” In remembering God’s Righteousness:

  • It is a terror to God’s Enemies – Psalm 9:7a “He (God) has prepared His throne for judgment.”
  • It is a comfort to those who love Him – Psalm 9:8b “He (God) shall minister judgment to the Peoples in uprightness.” The LORD, the Eternal sitting Judge is the absolute by which our lives are measured and to which our lives are accountable.
  • He (God) is a refuge for them in their times of distress and oppression. Being our “Refuge,” our High Tower; our High Fortress – Psalm 9:9 “The LORD also will be a refuge for the oppressed, a refuge in times of trouble.”
  • He, the LORD is the Avenging Warrior-King-Judge to His Enemies, so He (God) is a Secure Fortress for the Oppressed. The Oppressed find their Protection in Him – Psalm 9:9b “A refuge in times of trouble” or “destitution (hardship).” In the metaphor here, when invading Armies ravage the Land, the Oppressed flee to the LORD, their Stronghold.  
  • “Times of trouble” is an unusual phrase, found only in Psalm 9:9 and Psalm 10:1, which strengthens the link between the two Psalms. “Times of trouble” means “In times that are steeped in trouble” (Kay).
  • The “Refuge” of Psalm 9:9 is explained in Psalm 9:10 – Those who have known Him trust in Him. Trust is an intelligent leaning upon The LORD by those who know Him – Psalm 9:10a “And they who know Your Name will put their trust in You.” The word “knows” (yádá) means an intimate communion with God’s Name are God’s People. He calls us by Name, and we call Him (God) by Name. This relationship is secured, for to know The LORD is also to trust in Him. The verb for “trust” means “To feel secure, be unconcerned.” The Oppressed feel secure in God as their Refuge because He is trustworthy.
  • God’s Name is His Character, and, knowing His Character, we can trust Him – Psalm 9:10a “And they who know Your Name will put their trust in You.”
  • The LORD does not forsake those who seek Him – Psalm 9:10b “For You, LORD, has not forsaken those who seek You.” God is trustworthy because He does not leave or abandon us. When we “seek” or “inquire” of Him, He is there; He answers. Our Lord Jesus Christ answers: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you…..If you then, being evil, know how to give good gifts to your Children, how much more will your Father who is in heaven give good things to those who ask Him!” (Matthew 7:7,11).

Psalm 9:7-10 gives us the Assurance of the Destruction of our Enemies by the God who Reigns forever in Eternity. At the same time, the same God is our Fortress (“Refuge”) when we flee to Him. The God of Judgement is the God of Mercy. Sinai becomes Calvary when God’s Heart is fully known.

1.4 Corporate Worship

Psalm 9:11-12 “Sing Praises to the LORD, who dwells in Zion; declare among the Peoples His doings. When He makes inquisition for blood, He remembers them; He forgets not the cry of the humble.”

First, Psalm 10:11a “Sing praises to the LORD.” David, having Praised (Thanks) God himself (Psalm 9:1-2), and declared the grounds upon which his Praises (Thanksgivings) Rest (Psalm 9:3-10), David now calls upon all Faithful Israelites to join him in his Song of Thanksgiving – Psalm 10:11a “Sing praises to the LORD.” When God’s had dealt with our Enemies, and His Security is known as in Psalm 9:9-10, music is the order of the day.   

Second, Psalm 9:11b “Declare among the Peoples His Doings.” – The LORD dwells in Zion but the Gentile People around must hear of His Doings – Psalm 9:11b “Declare among the Peoples His Doings.” The description “People” of Psalm 9:11 is a plural word, “Peoples” (SC 5971). It signifies the Gentiles. God’s People Sing and the Gentiles hear.

Third, Psalm 9:11b “Declare among the Peoples His doings.” – Zion, the Dwelling Place of God resounds with Psalms and the surrounding Nations hear the Declarations of His Mighty Works (“His Doings”). The natural sequel to Praising God’s Name is to declare His Doings.

Fourth, the Mighty Acts of God evoke Praise. Paul writes to the Ephesians: “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to him be glory in the church” (Ephesians 3:20,21). The specific Deeds (“His Doings”) that David witnesses to are now given:

  • God is to be Praised “When He avenges blood” (Psalm 9:12a). When The LORD makes inquisition, He holds an inquest concerning the blood of the Oppressed and Martyred Saints. He will remember and avenge – Psalm 9:12 “When He makes inquisition for blood.”
  • David continues, saying that when God executes His Judgement, “He remembers them (His People); He forgets not the cry of the humble” (Psalm 9:12b). The “Humble” are the “Poor Afflicted, Weak, Pious” (Psalm 10:8-9). Proverbs 3:34 “Surely He scorns the scornful/but gives grace to the humble.” “How long?” those of a later day will cry – “How long, O LORD, holy and true, do You do not judge and avenge our blood” (Revelation 6:10). Justice may seem to linger and delay, but vindication is sure. The cry of the Afflicted will not be forgotten.

God is to be Worshipped as He executes His Judgement and Redemption promised in Psalm 9:3-10. Here is realised Eschatology. Here is the God who acts. This calls to Worship is based on the assumption that things will be different now because God is carrying out His Sentence; He is saving His People.

1.5 The Personal Petition

Psalm 9:13-14 “Have Mercy upon me, O LORD; consider my trouble which I suffer from those who hate me, You who lifted me up from the gates of death. That I may show forth all Your Praise in the Gates of the daughter of Zion. I will rejoice in Your Salvation.” – From remarks which are general and national and all-embracing David now makes Personal Representation by seeking God’s Mercy – Psalm 9:13a “Have Mercy (Grace) upon me, O LORD.” Here David becomes Personal and Intimate. As David asks for “Mercy” (Grace), he reveals the depths of his crisis:

1.5.1 Cry for Deliverance

David cries to God for deliverance because of his Enemies because his (David’s) Enemies have pushed him to the “gates of death” (Psalm 9:13), the edge of his suffering. – Psalm 9:13a “Have Mercy upon me, O LORD; consider my trouble which I suffer from those who hate me,”

David uses of the term “Mercy” is interesting; he (David) emphasises God’s Mercy in asking for deliverance from his enemies. Rather than declaring to God that he (David) deserves to be delivered, he asks God for Mercy (to be gracious to him).

While in other Psalms, David acknowledges that God has honoured his obedience (Psalm 9:4; Psalm 18:20), in here, David seeks God for His (God’s) Mercy.

These Enemies hated him (David) without cause – Psalm 69:4a “They that hate me without a cause are more than the hairs of my head. They that would destroy me, being mine Enemies wrongfully, and mighty.”

The same is true for the Son of David, our Lord Jesus Christ – John 15:25 “But this comes to pass, that the word might be fulfilled that it written in their law, they hated Me (Jesus) without a cause.” “Death” here is seen as a walled city, and David has reached its very entrance.

1.5.2 God’s Deliverance

Psalm 9:13b “You (God) who lifted me up from the gates of death.” David is confident and looks to God for deliverance from “deadly situation.” In David’s most trying times, when even his close associates desert him, and his enemies is out for his (David’s) blood, he can rely on God to hear his cries and to help him in that situation.

The term “the gates of death” is found in Job 38:17; Psalm 107:18; Isaiah 38:10. It echoes the idea of death as crossing some barrier or border, from which there is no escape. David believes that God could and would preserve his life.

1.5.3 God’s Assurance

David, in his hour of peril turns to the LORD. As he begins his Prayer, however, he reveals his confidence in the LORD as revealed in Psalm 9:14 “That I may show forth all Your Praise in the gates of the daughter of Zion. I will rejoice in Your Salvation.”

David, having prayed for deliverance from his enemies (Psalm 9:13), he anticipates praising the LORD in the tabernacle at Jerusalem for delivering him. David, the concepts of deliverance and praise are closely linked.

It is appropriate for David to call to The LORD because ultimately only He can deliver him (and us) from death. At the same time, it is too often the case that only in a major crisis will we really turn to the LORD.

Usually, we are quick to pray for deliverance from trouble, but slow to praise the LORD when He answers our prayer. Ten Lepers met Jesus when He entered a village. The ten Lepers stood at a distance and shouted: “Jesus, Master, have mercy on us” (Luke 17:13). The ten Lepers were healed, but only one Person turns around to thank Jesus (Luke 17:17). Ingratitude is an offence to God.

1.5.4 Worship

David refuses to rush into God’s Presence with panic demands, rather, he begins in Praise and Worship – Psalm 9:1-2“I will Praise You, O LORD, with my whole heart; I will show forth all Your marvellous works. I will be glad and rejoice in You; I will sing Praise to Your Name, O You Most High.” C. S. Lewis notes that God is so gracious that He will even take us when we use Him as our last resort. When the dying Thief called out to Jesus to remember him when he came into His Kingdom, Jesus replied with Divine Certainty, “Assuredly, I say to you, today you will be with Me in Paradise” (Luke 23:43).

1.5.5 Praise/Prayer

From the “Gates of Death,” the LORD lifts David up to the “Gates of Zion.” It has been said that David divides his time between Praising and Praying. From his Prayer at the Gates of Death he is lifted to Praise at the Gates of Zion (Psalm 100:4). How often that the LORD allows the Person to experience difficult situation (Gates of Death) and then lifts him up to experience the Heavenly Release (Gates of Zion). Thus, rejoicing in God’s Deliverance (Salvation).

1.5.6 God’s People

The “daughter of Zion” (Psalm 9:14a), refers to God’s People of Jerusalem. In Jewish Culture, Cities were often regarded as mothers of their People, and their Inhabitants as sons and daughters (Isaiah 4:4). As God’s People of Jerusalem hear David’s Praises God, their Faith in turn will be strengthened.

1.5.7 God’s Salvation

David’s Praises are his expressions of thanks for The LORD’s “Saving Acts.” These “Saving Acts” can be summed up in a word: “Salvation” (yêsûót – the plural form in the Hebrew adds intensity to the meaning of the word) – Psalm 9:14b “I will rejoice in Your Salvation.”

The Point of God’s Mercy here is not merely for our own self-satisfaction; it is for His Glory, expressed by our Worship. When God delivers us from our Enemies, He also delivers us from ourselves so that we may be free to Praise Him.

1.6 Judgement Executed

Psalm 9:15-16 “The Nations are sunk down in the pit that they made; in the net which they hid is their own foot taken. The LORD is known by the judgement which He executes; the Wicked is snared in the work of his own hands; Higgai on (Meditation). Selah.” It is an unchanging Principle, that men reap what they sow (Galatians 6:7).

In “the heart” of Psalm 9:15-16, David calls for a solemn meditation upon what he has to say. With a “Higgaion” (Meditation) and a “Selah.” It is an emphatic call for a pause to consider, ponder, think, meditates on what the Psalmist (David) has said:

  • God’s Enemies have fallen into the pit that they have dug – Psalm 9:15a “The Nations are sunk down in the pit that they made” (c/f Psalm 7:15). The “Nations” (Góyim = Gentiles) are pictured as Hunters who have dug the pit to ensnare David.
  • God’s Enemies are ensnared in the snare of their own making – Psalm 9:15b “In the net which they hid is their own foot taken.”
  • The LORD, who judges the Wicked, is revealed by His Judgement. To be what He is, the righteous God – Psalm 9:16a “The LORD is known by the judgement which He (God) executes.”
  • God’s Enemies are entrapped in the trap which they had set for the godly – Psalm 9:16b “The Wicked is snared in the work of his own hands.” It is like the Wicked Haman hanged on the gallows that he had prepared for the Mordecai (Esther 7:10). 

“Selah” (Psalm 9:16c) – Selah first occurs in Psalm 3, where it is found three times. The word “Selah” is found 73 times in the Book of Psalms and three times in the Book of Habakkuk.  It is probably derived from the Hebrew root “Salal” meaning “Lift up.”  “Selah” means “Stop and Pray.” The frequent use in Psalms of the Hebrew word, “Selah,” possibly marks those places where a musical rest in the chanting or a change of instrumental accompaniment stressed a shift of mood. The word “Selah” often comes after an impressive statement, hence the pause for intensified reflection.

1.7 The Wicked & the Needy

Psalm 9:17-18 “The Wicked shall be turned down hell (sheol), and all the Nations that forget God. For the Needy shall not always be forgotten; the expectation of the Poor shall not perish forever.” Psalm 9:17-18 contrast the disposition of the “Wicked” with the “Needy” and the “Poor:”

  • God will banish the Wicked, with the Nations of men who forget God – Psalm 9:17“The Wicked shall be turned down hell (sheol), and all the Nations (Gentiles) that forget God.” The word “forget” means to forsake.
  • God remembers the Needy and the Poor (Psalm 9:18a). Men in their independence may forget God but He will never forget those (Needy and Poor) who, in their needs, are cast upon Him in expectations of His help. The hope and the trust of the Meek will be rewarded – Psalm 9:18 “For the Needy shall not always be forgotten; the expectation of the Poor shall not perish forever.” The Needy and the Poor do not necessarily imply material destitution; the description is applied to all who have been reduced to utter dependence upon God (Matthew 5:3).

What David is saying here is that for the present moment the Wicked appears to prosper, while the Needy and the Poor have only their hope to sustain them. God’s Eschatological Intervention lies in the future. While the Needy and the Poor will experience God’s Saving Grace. The Wicked will experience the bitter fruit of their own sin-death.

1.8 The Frailty of Man

Psalm 9:19-20 “Arise, O LORD; let not man prevail; let the Nations (Gentiles) be judged in Your Sight. Put them in fear, O LORD; that the Nations (Gentiles) may know themselves to be but men. Selah.” Psalm 9 concludes with a Powerful Plea from David that The LORD should Arise and that the Nations (Gentiles) should be judged in His Sight. “Put them in fear;” he (David) cries. David has twofold end in view:

  1. “Let not man prevail” (Psalm 9:19a).
  2. “Let the Nations (Gentiles) know that they are but men” (Psalm 9:20b).

Twice David uses the term “man” (enosh). It is mortal man in his frailty, man in his human weakness. Man, with all his learning, his acquired knowledge, his supposed wisdom, his genius, his conquest, and his wealth, he is, in the end, just “enosh,” frail Creature.

God has richly blessed human and endowed him, and yet he forgets God. But the LORD will judge him. With another “Selah,” the Song of Victory concludes. The Reader must meditate upon the ultimate triumph of the Righteous God!

Psalm 8 – Man, the Crown of Creation (The Messianic Psalm)

1.0 The Statement

Psalm 8 is the First of the so-called “Nature Psalm” (also Psalms 19; Psalm 29; Psalm 65; Psalm 104). Psalm 8 primary idea is God’s Condescending Love and Goodness towards us.

That God, who had made the Heavens, and set His Glory on them, should regard us and “visit us.” Traditionally, Psalm 8 is ascribed to David. It contains an Individual Meditation, “O LORD;” and it also embraces the Community of God’s People, “Our LORD.”

The move from God’s Glory (Psalm 8:1-2) to the Glory of Humankind (Psalm 8:3-8). Psalm 8:9 repeats the refrain of Psalm 8:1.

There is also a development of thought from the Grandeur of God’s Throne in Heaven (Psalm 8:1) to the lowest Beasts of the Earth (Psalm 8:7). Man is the centre of God’s Creation. Psalm 8 is also one of the better-known Psalms and have been put to music.

Psalm 8 is also a Messianic Psalm, being quoted four times in the New Testament with reference to our Lord Jesus Christ. (Psalm 8:2 with Matthew 21:16; Psalm 8:4-6 with Hebrews 2:6-8; Psalm 8:6 with 1Corinthians 15:27 and Ephesians 1:22).

The Scope of Psalm 8 is very wide, looking back to Eden (Psalm 8:3) and forward to the Messiah {Christ’s} Glorious Reign (Psalm 8:4-6), from the First Adam to the Last Adam (Christ – 1Corinthians 15:45b).

Psalm 8 is also echoed in the New Testament, where it finds its fulfilment in Christ. The answer to the question “What is man? is ultimately answered by Jesus Christ, the “Second Man,” (1Corinthians 15:47), through whom we regain our Lost Dominion. Psalm 8 reaches the height of Majesty seldom realised by finite man.

The Title indicates that Psalm 8 is another of those Psalms which are committed to the Care of the Chief Musician, to form part of that special collection of Psalms.

Also, the Title “Gittith,” (Heb. ‘al-hagitít’) means “Winepress.” And it is an Autumnal Song chanted by the Vine-Dressers at the joyful Vintage Season.

It is important to note that all the three Psalms (Psalm8; Psalm 81; Psalm 84) distinguished by this Name “Gittith” are of the Joyful Thanksgiving Character (Psalm 8; Psalms 81 & Psalm 84). “Gittith” also designates a stringed instrument, which was shaped like a winepress. The Greek took the word and the instrument that it represented and called it “a kithara;” from that comes the Spanish “Guitarra” and from that the English “Guitar.” We are therefore in the Prophetic Succession when we hear a Guitar Accompaniment to these Psalms. They were designed to be Sung to the Music of the Guitar.

In this beautiful expression of Praise to God, David stands amazed that the God of Creation, the Great and Glorious LORD, would pay any attention to frail People on Earth. David understands that God Glorifies Himself in the Heavens, but how can He Glorify Himself on Earth through such weak, sinful People?  Believers glorified His {the LORD’s} Name on the Earth (Psalm 8:1, 9) and God helps to defeat the Enemies (Psalm 8:2).

That God, in His remarkable Condescension, should focus attention on us is proof of our dignity as Creatures made in the Image of God (Genesis 1:26). The Grandeur of men and women is found only here. Apart from knowing God, we have no understanding of who we are or what we are to do in this Great Universe.

1.1 God’s Majesty

Psalm 8:1“O LORD, our Lord, how excellent is Your Name in all the Earth, who has set Your Glory above the Heavens!

1.  Exultation – David begins and ends Psalm 8 with the same beautiful exultation (jubilation), the same Ascriptions of Praise and the same expression of Wonder at God’s Greatness and Glory – “O LORD, our Lord, how excellent is Your Name in all the Earth!” (Psalm 8:1a, 9). Psalm 8 is artistically set inside the refrain at the beginning and end. This refrain acts as a beautiful introduction and conclusion of the beautiful exultation. David addresses God by His Personal Name: “O LORD” (Jehovah). Addressing God by His Name actualises communion with Him – In the sense, David gets God’s Attention.  

The LORD’s Name is Exalted. God’s Greatness can neither be fully expressed nor expounded because there is a limitation to human language and understanding. David could only exclaim: “How Excellent!” (Psalm 8:1a, 9a). This description has been variously translated “Great, Illustrious, Glorious, Wonderful, Magnificent, Majestic, and Renowned.”  

2.  Worship – Psalm 8 also begins and ends with our worshipping spirit – Psalm 8:1 “O LORD, our Lord, how excellent is Your Name in all the Earth, who has set Your Glory above the Heavens!  In meditating and studying of this Psalm, the Reader should not be diverted from a worshipping attitude. Our meditation and study of this Psalm should increase our appreciation of God and His Son, our Lord Jesus Christ.

3.  Heaven & Earth – Psalm 8:1“O LORD, our Lord, how excellent is Your Name in all the Earth, who has set Your Glory above the Heavens!” – There is much coming and going between Heaven and Earth in Psalm 8. There is an Ascending and Descending which begins in the opening verse – Psalm 8:1 “O LORD, our Lord, how excellent is Your Name in all the Earth, who has set Your Glory above the Heavens!” The LORD’s Name is Excellent in the Earth and His Glory is set above the Heavens.” The LORD is acknowledged on Earth and His Glory is established above the Heavens. There are three “Heavens:”

  • The First Heaven is the Atmospheric Heaven (Genesis 1:6-8).
  • The Second Heaven is the Stellar Heaven or the Heaven of the Stars (Genesis 1:14-18).
  • The Third Heaven, God’s Dwelling Place (2Corinthians 12:2b), which in the Epistle of Hebrews is called “Heaven Itself” (Hebrews 9:24). The Third Heaven is also called “Paradise” (2Corinthians 12:4a), wherein is the “Tree of Life” and also God’s Throne (Revelation 2:7; Revelation 22:1-2).

But above the Heavens (Atmospheric, Stellar, Third) Supreme in His (God’s) Divine Majesty, The LORD sits in Excellency. His Name is known on Earth and His Glory is above the Heavens.

4.  Our Lord (Psalm 8:1) – The phrase “our Lord” (“our Adonai”) means “our Sovereign,” acknowledging Him as the Universal Sovereign Ruler and is the threefold Confession of Faith:

  • There is but one God, all People were Created by the Sovereign God.
  • The Jewish People are “His People and the Sheep of His Pastures” (Psalm 100:3). The Jewish people called Him “Our Lord” (Psalm 135:5; Psalm 147:5; Nehemiah 10:30).
  • Jehovah (“our LORD”) was not only the God of Israel, but of the Christians. Also, His Name (Character and Reputation) is to be known “in all the Earth” (Psalm 66:1; Psalm 83:18; Exodus 9:14; Joshua 3:11). It is from this Truth that the Assurance of Faith springs. I am in the care of Him whose hand controls all and whose will as Sovereign none can gainsay. 

God’s Glory dwelt in with Israel in the Tabernacle and Temple but is revealed in the Person of our Lord Jesus Christ (John 1:14). Wicked People crucified the “Lord of Glory” (1Corinthians 2:8), but He was raised from the dead and has returned to Heaven in Honour and Great Glory (Philippians 2:5-11). David expresses the Greatest of God’s Creation, as the Westminster Catechism states it, our Purpose is to “Glorify God and Enjoy Him forever.”

1.2     Perfected Praise

1.  Enemy Silenced – Psalm 8:2 “Out of the mouth of babes and suckling hast You ordained strength because of Your Enemies, that You might still (silence) the Enemy and the Avenger.” David moved from God’s Transcendence to His Immanence (abiding in). It is in the Wonder of the Ways of God that such inscrutable (enigmatic) and indescribable Glory should be acknowledged by “babes and suckling,” who give Praise of Jehovah (the LORD) to the silencing the scheming Enemies.

“Perfected Praise” (Matthew 21:16b) is the “Strength” (Psalm 8:2) that silenced the false accusations of our Enemies (Revelation12:10b; Psalm 8:2).

“Perfect” (katartizo) means “To fit thoroughly, adjust.” It is “the Perfect Praise” because it is brought forth by God Himself and heaped upon His Son, our Lord Jesus Christ. The Church is to be the place where God’s Son is to be Praised. God uses the weak things of the World to confound the things that are Mighty (1Corinthians 1:27-29). The simple Praise of the child silenced an arrogant Opponent! The answer is found in two Facts:

  • First, when Children grasp and rejoice in the simple Truths of God, His Glory is truly seen. God’s Greatness, which is far above all the Heavens, could still be grasped and expressed by Children.

    Children often understand more rapidly and more thoroughly than do the intelligentsia. Also, Children are less susceptible to intimidation, as A.T. Robertson was fond of saying, right under the nose of Rabbi Smell-fungus they cried, “Hooray for Jesus!”
  • Secondly, God can baffle the Enemy (Satan) by His ability to convey Truth to Children, God has founded a bulwark – erected a wall – “Because of our Enemies, in order to silence the Enemy and the Avenger.” That expresses the idea that when God speaks through Children (and Childlike Persons), He often baffles the rational, the intelligent. Those who pride themselves upon their wisdom are frequently routed by the insight of Someone they consider quite insignificant.

2. Application to Jesus – Psalm 8:2 “Out of the mouth of babes and suckling has You ordained strength because of Your Enemies, that You might still (silence) the Enemy and the Avenger.” – Jesus quoted Psalm 8:2 after He cleansed the temple. The “babes and suckling” are Children who were old enough to be able to Praise God – Matthew 21:14-16 “And the blind and the lame came to Him in the temple, and He healed them. And when the Chief Priests and Scribes saw the wonderful things that He (Jesus) did, and the Children shouting in the temple, and saying, Hosanna to the Son of David! They were very displeased. And said unto Him, hear You what these say? And Jesus saith unto them, Yea; have you never read, out of the mouth of babes and suckling You has Perfected Praise?”

The Children Praising Jesus were ordinary Children that happened to be there at the time Jesus healed the blind and the lame. But when the Children saw these wonderful happenings, they began to cry out, “Praise be to the Son of David! Hosanna to the Son of David!”

The Scribes and Chief Priests were indignant and thought Jesus ought to silence these Children. Instead, Jesus said, “They are the ones who have caught the truth, they are the one who see.” They understand that here is being manifested God’s Healing Power.

This was in confirmation of the Prophecy of David in Psalm 8 that God’s Demonstrative Power can be conveyed to Children much more easily than it can to adults.

Jesus also prayed: “I thank thee, Father, Lord of heaven and earth, that You has hidden these things from the wise and understanding and revealed them to babes (children)” – Matthew 11:25.

3.  Enemy & Avenger – Psalm 8:2 “Out of the mouth of babes and suckling has You ordained strength because of Your Enemies, that You might still (silence) the Enemy and the Avenger.” The Enemy and Avenger and those who are at Enmity with God and His People. The Enemy is Satan himself and Enemies are his Representatives. The term “Avenger” (Naquam – “Self-avenger, c/f Psalm 44:16) is a strong word. Perowne says: “It denotes one who thirsts for or breathes revenge.” This is characteristic of the Satan himself. The LORD uses the Praise of the Children to silence him (Satan). Things that little Children have said have often been used to the confounding of the Satan and his Hosts. 

4. Babes & Suckling – Psalm 8:2 “Out of the mouth of babes and suckling has You ordained strength because of Your Enemies, that You might still (silence) the Enemy and the Avenger.” Hebrew mothers nursed their Children much longer than is the custom in Western culture. Hannah did not wean the young Samuel until he was old enough to be left in the temple with Eli and to worship the LORD there (1Samuel 1:22-28). Hebrew mothers often nursed their babies for four or five years.

5.  Historical Examples – The “Book of Martyrs” records that when Lawrence was burnt in Colchester, he was carried to the fire in a chair, because, through the cruelty of the Papists, he could not stand upright, several young children came about the fire and cried, as well as they could speak, “Lord, strengthen Your Servant and keep Your Promise.” God answered their Prayer, for Lawrence died a firmly and calmly as anyone could wish to breaths his last.

When one of the Popish Chaplains told Wishart, the great Scotch Martyr, that he had a devil in him, a child stood by cried out, “A devil cannot speak such words as yonder man speaketh.” 

Whitefield, in the Postscript to one of his letters, in which he details his persecution when first preaching in Moorfields, he says, “I cannot held adding that several little boys and girls who were fond of sitting round me on the pulpit while I preached, and handed me people’s notes – though they were often pelted with eggs, dirt, etc, thrown at me – never once gave way; but on the contrary, every time I was struck, turned up their little weeping eyes, and seemed to wish they could receive the blows for me. God makes them in their growing years, great and living Martyrs for Him, who, ‘out of the mouths of babies and suckling, perfects praise!”

1.3  God’s Creation

Psalm 8:3 “When I consider Your heavens, the work of Your fingers, the moon, and the stars, which You has ordained.” –  David, while he was a Shepherd of Bethlehem, contemplated God’s Infinite Vastness and Splendour of Heavenly Creation, as shown in Psalm 8:3.

The Heavenly Bodies of the Sun, Moon and Stars keep their appointed place in the Heaven. God spoke the Worlds into Existence (Genesis 1:1-24), but David saw Creation as the Work of The LORD’s Fingers (Psalm 8:3) and Hands (Psalm 8:6a) – The Work of the Master Craftsman. God had embroidered the Skies with the Heavenly Beauty and had ordained and established the Vast Solar System for His Own Glory. Carlyle calls it “The silent palace of the Eternal.” No wonder the Name of The LORD is “Excellent….in all the Earth.” (Psalm 8:1). No wonder His Glory is “Above the Heavens.” (Psalm 8:1)

Today, we can marvel at the Heavens with more information than was available to David in his time. For example, we know that in one second a beam of light travels 186,000 miles, which is about seven times around the earth. It takes eight minutes for that beam to go from the sun to the earth. In a year the same beam travels almost six trillion miles. Scientists call this a “light-year.” Eight billion light-years from earth are halfway to the edge of the known Universe. Within the Universe there are a hundred billion Galaxies, each with a hundred billion Stars, on the average. In all the Galaxies, there are perhaps as many Planets as Stars, ten billion trillion. These statistics take us beyond human comprehension. No wonder David asks, “What is man…?”

Jews were not allowed to worship the Heavenly Host (Exodus 20:4-6; Deuteronomy 4:15-19; Deuteronomy 17:2-7), but they understood that Creation was proof of the Caring Creator who prepared the world for the enjoyment and employment of Mankind.

1.4     Man, God’s Creature

Psalm 8:4 “What is man, that You are mindful (remember) of him? And the son of man, that You visit him?” – The Splendour of God’s Creation is humbling to man – “What is man?” Our present knowledge of the Vastness of the Universe makes us look even more insignificant that appeared in David’s day. Furthermore, our knowledge of the Light Years and the reach of Outer Space gives us even more appreciation of God’s Assurance to us. In His Great Love, God chooses the Earth for Himself – Psalm 24:1 “The Earth is the LORD’s, and the fullness thereof; the World, and they who dwell therein,” and created us in His Own Image (Genesis 1:26-27). Such knowledge is too wonderful for us!     

“Man” (Enosh & Ben-Adam) – Our English word “man,” occurs twice in Psalm 8:4, is, in fact, the translation of two different Hebrew words:

  • “Man” (Enosh) meaning man in his frailty – “Weak man.” When frail man is compared with all of the Expanse of the Universe, how insignificant “man” seems – “When I consider Your Heavens…..What is Man?”
  • “Man” (Ben-Adam) which, although linking Man with the clay and the ground, is nevertheless, man in his dignity as God’s Vicegerent (Holder of delegated Authority) in the Creation (Genesis 1:26-28).    

The dignity of Man – God is “mindful” of us (“man”), in His Thoughts and Purpose. The destiny of Man – God visits man in the Incarnation of our Lord Jesus Christ. Man, whether in his frailty or in his dignity, how insignificant is the Creature (Man), that The LORD should condescend to visit Us (Man), as indeed He did in Eden (Genesis 3:8). And the subsequent Visitation of Grace, when our Lord Jesus Christ, dwelled among men for 33½ Years. God is always mindful of us and cares for us – “Visit” (Job 10:12). “Visit” means “To attend to, to observe.” The Author of Book of Hebrews quotes Psalm 8:4 and applies it to the Lord Jesus Christ.

1.5     Threefold Facts of Man

Psalm 8:5-8 “For You has made him a little lower than the Angels and has crowned him with glory and honour. You make him to have dominion over the works of Your hands; You has put all things under his feet: All sheep and oxen, yea, and the beasts of the field. The fowl of the air, and the fish of the sea, and whatsoever passed through the paths of the seas.” The Essential Purpose of Creation of “Man” (Adam) as revealed, discloses three things designate Man’s Position:

1.  Little Lower than God – Psalm 8:5a “For Thou hast made him a little lower than the Angels (Elohim means God).” – Science believes Man was made as a little higher than animals, which is a blatant lie of Satan. God’s Word reveals that Man was made “a little” lower than the God,” because the word translated “Angels” is Elohim, which is the Title of God used in Genesis 1:1 “In the beginning Elohim Created the Heaven and the Earth.” The phrase “A little lower than the Angels,” would be better translated “Little lower than Divine.” The word “little” mean little in degree, a coming short just a little, or, it may have to do with time, indicating “for a little while.”

Psalm 8:5 is the only place in the Old Testament where Elohim is translated “Angels,” but in Hebrews 2:7, where Psalm 8:5a is quoted, the word “Angels” was used by those who translated the Hebrew Scriptures into Greek, in what is known as the Septuagint Version. However, the correct rendering should be God instead of “Angels.” Man was made in “the Image and Likeness of God” (Genesis 1:26) – Little Lower than God, we are made to represent Him in this World, reflecting His (God’s) Character, and living in the Relationship with Him (God).

2.   Crown of God’s Creation – Psalm 8:5b “And has crowned him (Man) with Glory and Honour.” – Now although Man may indeed be frail Creature of the dust (Genesis 2:7) but with dignity, yet The LORD has given him (man) a certain Greatness in His Creation – “Crowned him with Glory and Honour” (Psalm 8:5b) – because man was made in the “Image and Likeness” of God (Genesis 1:26-27). This marks out Man (Adam) as Superior to all other Creatures and Creation – “And God saw everything that He had made, and behold, it was very good. And the evening and morning were the sixth day” (Genesis 1:31). There is a point of view from which the Nature of Man (Adam) transcends that of Angels, since:

  • Man (Adam) is a direct transcript of the Divine (Genesis 1:27).
  • Man (Adam) was the nature which the Son of God assumed (Hebrews 2:16) – Jesus the Last Adam and the Second Man (1Corinthians 15:45, 47).

The questions of Psalm 8:4 is cited in Hebrews 2:6-8, describing the humiliation and the exaltation of Christ – “But we see Jesus, who for a little while was made lower than the Angels, crowned with Glory and Honour because of the suffering of death” (Hebrews 2:9). Jesus, because of the suffering of death God has crowned Him (Jesus) with Glory and Honour that He had intended for Man (Adam) at the beginning, of his (Adam’s) Creation. In seeing Jesus, we see that God fulfils His original Creation, in Jesus, the Last Adam and the Second Man (1Corinthians 15:45, 47).

3.  Co-Regents of Creation – Psalm 8:6 “You make him (Man) to have dominion over the works of Your hands; You has put all things under his feet.” – Man (Adam) in his Creation was given Dominion (Rulership) over God’s Creation (Genesis 1:26-28). Man (Adam) was given the Authority to Name the Animals (Genesis 2:19) and given dominion over the beasts of the field, the birds of the air, and the fish of the sea (Genesis 1:26-28). Psalm 8:7-8 “All sheep and oxen, yea, and the beasts of the field. The fowl of the air, and the fish of the sea, and whatsoever passed through the paths of the seas” are illustrations of man’s dominion. These lesser forms of life illustrate “All things” of Psalm 8:6b “You has put all things under his feet.” – The Creatures of Earth, Air, and Sea are included in this reference to the Creation of Genesis 1. Man’s (Adam’s) Dominion extended over four Spheres:

  • Domestic Animals – Sheep and Oxen.
  • The Beasts of the Field.
  • The Birds of the Air.
  • The Fish of the Sea.

Man’s Greatness is thus being made little less than God (Elohim) and being placed in this world to exercise His (God’s) Sovereignty over God’s Creation. Both in Nature and Vocation, we are given Divine Glory. How do we then respond? We only know our Greatness in relationship to God.

This knowledge comes not only through the “General Revelation” in Creation itself, but also through “Special Revelation” – The God who makes Himself known makes us know ourselves in Him.

Calvin, in his Institutes, asserts that there is no proper knowledge of humankind apart from the Knowledge of God. When God reveals Himself, He reveals us at the same time. Thus, the God who reveals His Excellent Name, His Glory above the Heavens, and the Vastness of Creation, also reveals that we are made little lower than He (God – Elohim) and given Dominion over God’s Creation (Genesis 1:26-28). 

4.  Our Lord Jesus Christ – Psalm 8:5a “For You has made him a little lower than the Angels (Elohim means God).” – Man (Adam) was created in the “Image and Likeness” of God (Genesis 1:26) and, in his innocence, was given the Rulership and Dominion in the Creation a little lower than the Creator (God – Elohim) Himself (Genesis 1:27-28). Psalm 8 is Prophetic, as Hebrews Chapter 2 reveals, and it therefore points forward to our Lord Jesus Christ, the Second Man, the Last Adam (1Corinthians15:45,47).

In Hebrews chapter 1 we have the Sevenfold Statement of the Deity of our Lord Jesus Christ, backed by Seven Quotations from the Old Testament, mostly from the Messianic Psalms. In Hebrews chapter 2 we see the Sevenfold Glory of the Son of Man, our Lord Jesus Christ, backed by four Messianic Prophecies, the Principal one being Psalm 8. The “World to come” (Psalm 8:5) is a technical expression in Hebrews for the Millennium. It has not been made subject to Angels.

Dominion of God’s Creation has been committed to Adam (Genesis 1:26-28). In the Book of Hebrews, after quoting Psalm 8:4-8 the Writer says: “We do not see everything in subjection to Him,” and then immediately adds: “But we see Jesus, who for a little while was made lower than Angels, Crowned with Glory and Honour.” Hebrews outlines four great epoch-making Events, fulfilling the Prophecy of Psalm 8. Two of these are Historic and two are Prophetic:

  • “Made for a little time lower than the Angels,” with the view of Christ’s Incarnation (Luke 1:26-35), of His Death, Burial and Resurrection (1Corinthians 15:1-4).
  • “Crowned with Glory and Honour.” Glorification, one thousand years – The Millennial Reign of Christ (Revelation 20).
  • “Set over the works of Your hands.” Coronation, one thousand years.
  • “All things under His feet.” Consummation, the Eternal state.

The First Adam forfeited his Dominion because of Sin (Genesis 3), but God’s Plan was never frustrated because it was restored in the Last Adam, our Lord Jesus Christ – “You has given Him to have dominion over the works of Your hands; You has put all things under His feet” (Psalm 8:6). The Power and Authority of our Lord Jesus Christ (the Son of Man) over Creation was demonstrated during His Earthly Life:

  • Christ’s Dominion over the Forces of Nature (Mark 4:39-41; John 2:3-11; 6:5-14).
  • Christ’s Dominion over the wild beasts in the Wilderness (Mark 1:13).
  • Christ’s Dominion over the domesticated animals (Luke 19:30).
  • Christ’s Dominion over the fish of the sea (Matthew 17:27).
  • Christ’s Dominion over the fowl of the air (Luke 3:22).

All things are “under His feet” (1Corinthians 15:27; Ephesians 1:22; Hebrews 2:8) – This means “completely subjected to Him.” This will also be reflected in the ultimate fulfilment in the Millennial Splendour, He (Christ) will have Dominion from, “Sea to Sea and will rule from the River to the ends of the Earth” (Psalm 72:8).

The Final Answer to the question “What is Man….?” is given in Christ, the Head of the Redeemed Humanity. In that day the whole earth will be filled with His Glory and the Prayers of David, the son of Jesse will be ended (Psalm 72:20) – When Messiah (Christ) sits in Glory and Reigns over the Earth, David has nothing more to pray for.

First Corinthians – Psalm 8:6 is referred by Paul in 1Corinthians 15:27 “For He hath put all things under His feet. But when He said all things are put under Him, it is manifest that He is expected who did put all things under Him.” In the passage of 1Corinthians 15:24-29, we see the ultimate triumph of the Resurrected and Glorified Christ, who is declared to be the Second Man and the Last Adam. “The End” is described in Four Stages:

  • First, when He (Jesus) shall have put down all Rule and all Authority and all Power (1Corinthains 15:24).  
  • Second, for He (Jesus) must Reign; till He has put all Enemies under His Feet; the Last Enemy that shall be destroyed is Death (1Corinthians 15:25-26).
  • Third, then the Son also Himself shall be subject unto Him (Father) that put all things under Him (Christ – 1Corinthians 15:29a).
  • Fourth, that God (Father) may be All in All (1Corinthians 15:29b).

Ephesians 1:20-22 – Christ, the Ascended Head of the Church, Resurrected and Enthroned, with all things under His feet, is given Headship of the Church, which is His Body and Fullness.

The Son of Man – This Title is first used in Psalm 8:4 and quoted in Hebrews 2:6, denotes Lordship over the Earth, the Position from which First Adam Fell, Dominion over the Earth, Sea, and Air. The first reference in the New Testament is used in Matthew 8:20. The Title “Son of Man” is used eighty-four times in the Gospels, always by the Lord Jesus Himself.

It was His (Jesus’) claim to the Universe (Revelation 19:16). It is vitally linked to His (Jesus’) Temptation in the Wilderness (Matthew 4:1-11), where the Scene in Eden is re-enacted, but where the First Adam failed, He (Jesus) gloriously overcame the Temptation.

As “Son of Man,” Authority to execute judgement has been committed unto Him (John 5:27). Except in Acts 7:56, at the death of Stephen, and in Hebrews 2:6, the Title is not used again until Revelation 1:13. Its omission from the Epistles is significant. It is the usual Title in the apocalyptic judgements in Revelation.

The last reference shows Him (Jesus) Coming with many Diadems on His Head, and the Sickle and the Sword in His hand, to take Dominion (Revelation 14:14). Whenever His (Jesus) Coming to Reign is mentioned, it is the Coming of the “Son of Man” – Daniel 7:13 “One like unto the Son of Man coming in the Clouds of Heaven.” He (Christ) is given Dominion, Glory, and the Kingdom. Ezekiel uses it ninety-three times of frail, short-lived man in contrast to the Eternal “Son of Man,” our Lord Jesus Christ. Thus, the Title “the Son of Man” is used in Scriptures in four senses:

  • First, the ideal, representative archetypical, pattern Man, the Person who conquered where Adam failed (Psalm 8; Hebrews 2).
  • Second, the Messiah (Daniel 7:13; Revelation 14:14).
  • Third, His Perfect Humanity – our Lord Jesus’ favourite title.
  • Fourth, the Coming King and Judge who assumes World Dominion in the Millennium (Revelation 2O:1-9).

All Things Under His Feet – This expression occurs three times in the New Testament, and is applied to our Lord Jesus Christ:

  • Hebrews 2:5-15 to His Crowning with Glory and Honour.
  • Ephesians 1:22 to Christ and His Church.
  • 1Corinthians 15:25-27 to His Coming in Glory.

The Dignity and Dominion conferred on Man (Adam) at his Creation and Crowning, could only be entrusted and exercised by the Man (God-Man = Jesus) Perfect in Character, Wisdom, and Power. Now in Him (Christ), who is “the Son of Man,” we have found the Meeting Place of the Divinely Perfect and the Perfectly Divine (“Studies in the Psalms,” by William Heron, in The Believer’s Magazine, pg.71, 1961).

5.  Our Position – Through the Finished Work of our Lord Jesus Christ, Christians may “Reign in Life” through Jesus Christ (Romans 5:17). God has made us “Kings and Priests” (Revelation: 1:6; Revelation 5:10; 1Peter 2:5, 9). By faith, “We see Jesus, Crowned with Glory and Honour” (Hebrews 2:8-9) and that one day we will “Reign with Him” (Revelation 20:1-6).  

1.6     Worship

Psalm 8:9 “O LORD, our Lord, how Excellent is Your Name in all the Earth.” – Understanding the restored Dominion in Christ and the Coming ultimate Fulfilment of the Millennial Reign and Splendour of Him, Believers break forth into Worship – “O LORD, our Lord, how Excellent is Your Name in all the Earth.” In Christ who bears the Divine Name: “Jehovah” (Yahweh) equals “LORD.”  As Paul wrote to the Philippians, “At the Name of Jesus every knee shall bow, of those in Heaven, and of those on Earth, and of those under the Earth, and….every tongue shall confess that Jesus Christ is Lord, to the Glory of God the Father” (Philippians 2:10-11). This refrain of “O LORD, our Lord, how Excellent is Your Name in al the Earth” calls Man back to God’s Majesty lest he (Man) becomes absorbed in thoughts of Personal Grandeur. Man has Dignity, but God alone is Majestic.

Psalm 7 – The Song of the Slandered Saint

1.0 The Statement

The Theme of Psalm 7 is “When the Innocent Saint’s Integrity is questioned, his only defence is God.” Psalm 7 was written during the time when David was fleeing from King Saul, who made 15 attempts on David’s Life (1Samuel chapters 7 to 27).

Cush was a Benjamite who was of the same Tribe as King Saul and presumably have access to King Saul in the Royal Palace. He (Cush) spoke words against David that King Saul in his jealousy easily accepted without verification. Saul played on the sympathy of his Leaders and bribed them into serving him to spy on David (1Samuel 22:6ff; 1Samuel 23:21; 1Samuel 24:8ff; 1Samuel 26:18-19).

To earn the King Saul’s approval and rewards, they even lied about David, and King Saul believes them. We do not know what lies Cush told King Saul. However, instead of becoming bitter and absorbed with what his (David’s) Enemies were slandering about him, David looks to God for Deliverance and Vindication.

Psalms 7 has been called “The Song of the Slandered Saint.”  Paradoxically, Saints (Believers) can sing in circumstances such as those envisaged in Psalm 7.

  • It is a “Shiggaion” of David, which he sang unto God, concerning the words of Cush, the Benjamite.
  • The word “Shiggaion” means “To roar, to cry out, e.g., in trouble or danger or pain” or “a Passionate Praise with strong emotion,” but it is apparently in the usual sense of that word.
  • “Shiggaion” is mentioned twice in the Bible and occurs elsewhere only in Habakkuk 3:1, spelled “shigionoth” and in the plural form.

Psalm 7 has been interpreted as “a Wandering Ode (Rhyme).” There is a certain variable, Movement in the Poetry, alternating between Comfort and Joy, between Sorrow and Solace, between Trial and Trust, as changing as are the life experiences of the Saints (Believers) themselves.

We have no historical record of anyone by the Name of Cush and, therefore, we cannot identify him accurately. At least three suggestions have been made:

  • Cush was a fellow tribesman of King Saul, and may have been a Courier of the King, previously unmentioned in Scripture. He was among King Saul’s fawning Flatterers. He was one of a group of evil men from King Saul’s Tribe who reported what they heard about David during those years when King Saul was out to capture and destroy David.
  • The word “Cush” may have been a pseudonym of King Saul himself. Again, though unlikely, it may be a veiled reference to Shimei who later cursed David.
  • The word “Cush” means “black” or “sun-burnt,” and in Jeremiah 13:3 and Amos 9:7 it is translated “Ethiopian.”

Whoever Cush was, this Person was a black-hearted Individual who slandered David to King Saul. But in spite of the slander David still Praise the LORD. The Theme of Psalm 7 is God’s Vindication of His Servant, David, and God’s Judgement on his (David’s) Enemies (Psalm 7:6, 8, 11). Psalm 7 describes:

  1. The Psalmist’s urgency of need, and appeal for Safety (Psalm 7:1-2).
  2. False Accusations are indignantly denied (Psalm 7:3-5).
  3. The Intervention of the LORD as Judge is asked for (Psalm 7:6-8).
  4. Hope of, and Confidence in, the Overthrow of Evil and the Triumph of the Righteous (Psalm 7:9-10).
  5. The Warrior-Judge is lying in wait for the Wicked (Psalm 7:11-13).
  6. But Wickedness Works its own Punishment (Psalm 7:14-16).
  7. The Closing Doxology (Psalm 7:17).

1.1 Call for Deliverance

Psalm 7:1“O LORD my God, in You do I put my trust; save me from all those who persecute me; and deliver me.” Psalm 7 addresses the issue of injustice. Using a mixture of images from the Court of Law and the Battlefield, David responds to the unjust attack of his Enemies by inviting God’s Intervention and Resolution.

Above our lives in this world, stands the Eternal God. He is the Righteous Judge. When we bring our case to Him, He answers. The key to deliverance and victory when we are being slandered is to put our trust in God for Vindication. We should turn to God and believe in Faith that He will deliver us:

1. Relationship – “O LORD my God” (Psalm 7:1a), begins with the declare and the call which both reveals the character of God and David’s relationship (“my”) with Him. The possessive pronoun “my” reveals that Jehovah (Yahweh) is Personal to David. David begins with “Jehovah Elohim” (LORD God – Psalm 7:1a) and ends with “Jehovah Elyon” (LORD Most High – Psalm 7:17b), revealing the Greatness of our God, who is David’s Security and Refuge. It is used twenty-three times in the Book of Psalms. The title “LORD Most High” is used by Melchizedek in Genesis 14:19-20, when blessing Abram.

2.  Trust – Psalm 7:1b “In You do I put my Trust.” Literally means “In You I took Refuge.” A Picture of David fleeing for Security to the Fortress or the Cave, David flees to the LORD.  In his (David’s) trial, he recognises God’s Majesty and Power, the God he trusted. The affirmations of trust in God occur throughout the Psalm (Psalm 7:1, 8, 9, 10, 11).

3.  Deliverance – Because God is trustworthy, David can cry out “Save me from all those who persecute me; and deliver me” (Psalm 7:1c). The word “Save” means “To give width and breadth, to give space.” God is called into battle here to give David breathing room, to establish his (David’s) space against those who persecute him or, literally, “pursue him.”  The parallel phrase, calling upon God to “deliver” him, employs a verb that can be used for taking prey out of the mouth of an animal (referred to Psalm 7:2 as “a lion”). David uses this verb, “deliver,” when he recalls that as a Shepherd he rescued a lamb from the lion’s mouth: “I….delivered the lamb from its mouth; and when it arose against me, I caught it by its beard, and struck and killed it” (1Samuel 17:35).   

4.  Application – King Saul’s Judgement on David was false, and David trusted the LORD to Protect and Vindicate him. When today, People falsely accuse us and create problems for us, we should follow David’s example and find Refuge in the LORD. But let us be sure that we are suffering wrongfully and not because of our own foolishness or disobedience (Matthew 5:11-12; 1Peter 3:13-17).

1.2 The Hunted Man

Psalm 7:2 (KJV) “Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.” The Accusation moves from the plural in Psalm 7:1 (“All those”) to the singular (“he”) in Psalm 7:2, from King Saul’s men to King Saul himself.

  • Psalm 7:2 employs this same image of deliverance as in Psalm 7:1c (“deliver”).  David is as the Person being hunted and he will, as it was, shelter himself in God, safe in that Refuge while his Enemies crouches outside like a lion in wait to devour him. His help for deliverance is in God.
  • There is none other who will be able to deliver him. David depends on Jehovah (The LORD) to Protect him from his Oppressors (King Saul and his men). David may well be thinking of those defenceless lambs which he had shepherded in the fields of Bethlehem. He has, for these lambs, slain a lion, and a bear (1Samuel17:34-36).
  • Jehovah (The LORD) his God now delivers him from his Enemies that wait to rend him. Notice the blending of fear and faith, of trust and triumph, in keeping with that meaning of “Shiggaion” that we have seen in the Title.
  • David’s call for Deliverance is based upon God’s Faithfulness, Love, and Power to Deliver (Psalm 7:1c, 2b). David relies upon God’s Character of Faithfulness to face his Enemies.
  • Psalm 7:1-2 are the Essence of the Psalm 7. The remaining Part of Psalm 7 is elaboration on the two themes presented here: (1) “The LORD is my God” and (2) “The LORD Saves me from my Enemies.” – Psalm 7:1-2“O LORD my God, in You do I put my trust; save me from all those who persecute me; and deliver me. Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.”

1.  David Takes Responsibility – Psalm 7:3-5 “O LORD my God, if I have done this, if there be iniquity in my hands, if I have rewarded evil unto him who was at peace with me (yea, I have delivered him who without cause is mine enemy). Let the enemy persecute my souls, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust, Selah.” – David, the Person of Integrity, takes responsibility for his actions (the three “if”). Psalm 7:3-5 is a pledge, structured in a familiar formula: “If I have done this, then let this happen to me.” The word “if,” which occurs three times, invites God to examine him (David).  David uses the same Personal Address as in the Opening, Psalm 7:1a “O LORD my God,” is ready to stand open before the LORD who searches all things. The Content of the False Accusation against David is now revealed:

  • “If there is iniquity in (his, David’s) hands” (Psalm 7:3b), that is, if he (David) has “repaid evil to his friends who was at Peace with him?” (Psalm 7:4a). The Purpose of this declaration is that he (David) can be trusted. Can he (David) be trusted in time of difficulty – “When the chips are down will he turn his back on us?” The answer is Yes!
  • If he (David), has without cause, “plundered” (robbed, delivered) his Enemies? (Psalm 7:4b), then, he (David) should be held accountable. That is the thrust of Psalm 7:4b.

2.  David’s Response that if he has done wrong to Other, he is prepared to face the consequences – Psalm 7:5 “Let the Enemy persecute my souls, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust, Selah.” David is confident of God’s fair justice that he (David) can, with impunity (freedom), ask God to judge his case. If he is found guilty of the Accusations being levelled against him, he is prepared to face the fourfold humiliation:

  1. Let the Enemy Persecute him (Psalm 7:5a).
  2. Let the Enemy overtake him (Psalm 7:5b).
  3. Let the Enemy tread down his life upon the Earth (Psalm 7:5c).
  4. Let the Enemy lay his (David’s) Honour in the dust (Psalm 7:5d).

Falsely accused, David takes no revenge, knowing that “evil for good” is human corruption, “good for good” is civil retribution, and “good for evil” is Christian Maturation.  

David is prepared that both his honour and glory (kábód) be brought to dust (Psalm 7:5d). Indeed, not only his honour, but his very life would be forfeited (Psalm 7:5c). If there is iniquity in his hands, he will accept the consequence. But, he maintains, so far from that, he had in the past delivered King Saul, who was his Enemy without cause. Not once, but twice, he had spared the life of King Saul (1Samuel 24:1-22; 1Samuel 26:1-25):

  • 1 Samuel 24 – In that Wilderness of Engedi, David had entered the cave where the King Saul slept, and had cut off a piece of the King’s garment but spared Saul’s life. The remarkable speech David made in 1Samuel 24:11-12 “Know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it. The LORD judges between me and thee.”
  • 1 Samuel 26 – Again, in the Wilderness of Ziph, David had, for the second time, an opportunity to kill King Saul, but had again spared King Saul’s Life, who was seeking his (David’s) life. David addresses King Saul the second time with these words in 1Samuel 26:18 “Wherefore doth my lord thus pursues after his Servant? For what have I done? Or what evil is in my hand?”

These were proofs that David heart was not filled with Personal malice, nor a desire for revenge. David, having asserted his innocence and having prayed for deliverance, he is ready for God’s judgement. Opening himself up to God, he now calls upon God to act directly (Psalm 7). The First Section (Psalm 7:1-5) of Psalm 7 ends with the “Selah”– It is time for a Pause, for Reflection, and for Praise too. How important it is that we are open and honest with both our God and Ourselves.

1.3 Judgement and Justice

Psalm 7:6 “Arise, O LORD, in Your Anger; lift Yourself up because of the rage of my Enemies: rise up for me to the judgement You have commanded!” Psalm 7:6 is filled with David’s Appeal that God should act on his behalf: “Arise, lift up, rise up, judgement.” Even as David pleads his own integrity in Psalm 7:5, so, Psalm 7:6, David places his case before God for His (God’s) Justice. Note the number of occurrences in Psalm 7:8-11 of such terms as: “Judge, righteousness, integrity, just, upright:”

  • David Asks the LORD to “Arise in His Anger” (Psalm 7:6a) is to Entreat the LORD to Vindicate his (David’s) Course against those who Opposed him, and to visit his (David’s) Enemies with some Open Manifestation of His (God’s) Displeasure.
  • David Beseeches the LORD to “Lift up Himself” (Psalm 7:6b). This is even a stronger expression than “Arise.” The Call on God to Appear in His Full Power.
  • God’s Judgement – David does not take judgement into his own hands; rather, he turns King Saul and his scheming men over to the LORD. Only God’s Holy Anger could vindicate David. – Psalm 7:6c “Rise up for me to the judgement You have commanded!” After all, only God can judge absolutely, for only God sees the heart, and only God is totally Righteous: “Vengeance is Mine, I will repay, says the Lord” (Romans 12:19).
  • Tribunal – David now asks for the setting up of the Great Tribunal, “Arise O LORD.” It is an ardent cry, a passionate plea for judgement and justice, that the LORD should sit in Divine Arbitration and judge his (David’s) Enemies. Has heaven been silent while David’s Enemies raged? David requests the LORD to come to and sit in His (God’s) Judgement.

It is during those times when God seems inactive that we get impatient and want to see things happen immediately. But God is more longsuffering that we are, and we must wait for Him to work in His time.

  • God’s Anger – “Because of the rage of mine enemies” (Psalm 7:6c). David calls God to meet with His (God’s) Own Anger against the Anger of David’s Enemies. God’s Wrath is His moral response to the Rage of his (David’s) Enemies.
  • God’s Arousal – “And awake for me” (Psalm 7:6d), indicating a Call for God to rouse Himself to Action. All the verbs in Psalm 7:6 are thus a strong Plea for God to move on his (David’s) behalf: “Arise….lift up Yourself….awake”
  • The Object – “The judgement that Thou hast commanded” (Psalm 7:6d). It is God who is Just and God, therefore, who is the Judge of all things and who commands judgement.  

1.4 The Assembly

Psalm 7:7-8 “So shall the Congregation of the Peoples shall surround You; for their sakes, therefore, return on high. The LORD shall judge the people; judge me O LORD, according to my righteousness, and according to my integrity within me.”

1.  The Congregation – Before the Assembled People who would encompass the Throne in such a Tribunal – Psalm 7:7a “So shall the Congregation of the Peoples shall surround You; for their sakes.”

  • David is willing that his case be heard and judged by the LORD. He (David) knows his innocence and He have the confident that the LORD will judge righteously.
  • David knows that such righteous judgement will vindicate him and establish his innocent and integrity before his Enemies.
  • David is mingling desires of his own Personal Judgement with thoughts of the Judgement of his Enemies – “The LORD shall judge the people; judge me O LORD” (Psalm 7:8a).

2.  God’s Judgement – God’s Universal Judgement is not fearful to David. He has already asserted his innocence and called down judgement upon himself if he is guilty (Psalm 7:5). David’s Confidence is shown with: “According to my righteousness, and according to mine integrity that is in me” (Psalm 7:8b).

3.  God’s Vindication – We marvel that David can present himself before God so freely, invoke God’s judgement, and is so certain of his innocence. In observing this, however, we must remember the Context. David is not pleading that he has led a totally righteous sinless life, but his blameless life. He (David) is calling upon God’s Judgement against the lies and slandering by his (David’s) Enemies. David seeks Vindication in the Judgement of the Righteous God: 

  • David needs not Fear God’s Judgement, for David’s defence is of God – Psalm 7:10 “My defence is of God, who saves (delivers) the upright (righteous) in heart.”
  • God’s Righteous Judgement makes everything right – Psalm 7:11 “God is a Just Judge, and God is Angry with the Wicked every day.”
  • The Divine Law of Retribution is seen here – Psalm 7:15 “He made a pit and dug it out and has fallen into the ditch which he made.”  

When we do not retaliate for slanderous remarks made against us and instead “…give place unto (God’s) Wrath…” (Romans 12:19). God makes sure that when Someone digs a ditch for us to fall into, that false Accuser is the Person who will fall into the ditch which he made (Psalm 7:15). Haman in the Book of Esther is the striking example of this Principle (Esther 7:7-10).

4. Initial Judgement – “The LORD shall judge the People” (Psalm 7:8a), reminds us of this truth. All of God’s Judgements in this life are Restorative before the People appear before God in the Final Judgement of:

  • Bema {Judgement Seat of Christ} for the Believers (Romans 14:10; 2Corinthians 5:10).
  • Great White Throne for the Unbelievers (Revelation 20:11-15).  

All will finally stand before God. He (God) will try the Secrets of our Hearts and Reward or Punish us according to our Deeds. But the Good News now is that Christ “became for us wisdom from God – and righteousness” (1Corinthians 1:30). Our Judge has become our Lord and Saviour, and we stand in Him (In-Christ). 

1.5 Judgement or Vindication

Psalm 7:9-10 “Oh, let the Wickedness of the Wicked come to an end, but establish the just; for the righteous God tests the hearts and the minds. My defence is of God, who saves the upright in heart.”

1.  Judgement – Having invited God’s Judgement (Psalm 7:8), David now looks for Resolution. He invokes the LORD to deal with both the Wicked and the Righteous. God does not only pronounce His Judgement – He (God) Executes His Judgement as well. When David Prays: Psalm 7:9a “Oh, let the Wickedness of the Wicked come to an end.” He (David) knows it is God, not himself, who will terminate the lies and Slanders. David cannot commit his case to the LORD and then execute his own judgement. Just so, we too, having put our lives in the LORD ‘s Hand, must wait upon Him.

2. Vindication – Psalm 7:9b “But establish the Just.” David expects God to vindicate him {“establish the Just”}. The word “Just” (saddiq, “the Righteous”). David has God’s Righteousness (2Corinthians 5:21), because God is Righteous and, therefore, he (David) is confident before the Righteous God: Psalm 7:9c “For the Righteous God tests the hearts and minds.” Literally, the “hearts and kidneys,” considered by the Hebrews to be the organs of thinking and feeling and thus the whole Person. David’s Prayer is fully answered in Christ. When David Prays “But establish the Just.” (Psalm 7:9b), before the God who is Just.

3. God Tries the “hearts and reins (minds)” of the Righteous (Psalm 7:9c) – The heart, is the seat of our spirit; and the mind is the seat of our soul (will, emotion, and mind) as the seat of the understanding and the will, the reins of natural impulses and affection. 

4.  David’s Defense – Psalm 7:10 “My defence is of God, who saves the upright in heart.” God is David’s defence (shield), protecting him from his Enemies. David acknowledges that God “Saves the Upright Heart.” As he prayed in Psalm 7:1 “Save me,” David knows that it is God’s Nature to Save the Person whose heart is “Straight” or “Upright.”  God tries the heart and rein of the Individual, his motives, and inward hidden thoughts of that Individual, because God is Omniscience (Psalm 139:1-6), and thus, he (God) assesses and judge with His (God’s) Knowledge.

In such a tribunal David’s defence is of God. Literally, this is, “My shield is with God,” or, “Upon God,” or, “Borne by God.”  The thought is that of the Warrior’s shield being borne by the Armour Bearer, ready at hand for the defence of the Warrior.

David’s shield is God. His (David’s) defence is near at hand as the LORD is Omnipresence (Psalm 139:7-12). Jesus committed Himself to God the Father (1Peter 2:23). God will always be the Saviour of the Upright in heart. Jesus teaches us to Pray: “Lead us not into temptation but deliver us from Evil One.” (Matthew 6:3).   

5.  Prophetically, Psalm 7 looks on to that Judgment of the Nations/People of which the Lord Jesus Spoke in Matthew 25:31-46. It will be a vast Assembling of the Nations when the Lord will acknowledge the Righteousness of the Righteous and bring an end the Wickedness of the Wicked. David is looking beyond his own Personal Vindication and anticipating the Day when all Evil (Wickedness) will be judged, and Righteousness will be established on the Earth (Revelation chapter 20).

1.6 God’s Character

Psalm 7:11-13 “God is a Just Judge, and God is Angry with the Wicked every day. If he (Wicked) does not turn back, He (God) will sharpen His sword; He bends His bow and makes it ready. He also prepares for Himself instruments of death; He makes His arrows into fiery shafts.”

1.  Just Judge – Psalm 7:11a “God is a Just Judge.” – This thought of “God judging the Righteous and the Wicked” (Psalm 7:11), refers to God’s discipline and correction of the Righteous to make their Character straight like His (Hebrews 12:5-13; 2Corinthians 3:18). Whereas God judges the Wicked with severity but restorative and redemptive (Psalm 7:11b-13), while on the face of the Earth; however, in the Final Great White Throne Judgement (Revelation 20:11-15), is finality.

Confidence of Divine Justice is one of the deepest roots of Religion. On this Faith Abraham based his daring but humble intercession for the Cities of Sodom and Gomorrah (Genesis 18:23-33). To this justice David, deeply wronged and falsely accused, makes impassionate appeal.

2.   Righteous God – Having asserted his (David’s) own Righteousness, David once again confesses God’s Righteousness (Psalm 7:11a), God’s Righteousness is “Just” (Psalm 7:11a), who is “Angry with the wicked every day” (Psalm 7:11b). The word translated here as “angry” is qualified that God punishes the wicked continually “every day.” (Psalm 7:11b). God’s Punishment, while the Wicked-on Earth, is redemptive/restorative. 

3.  Unrepentant – Psalm 7:11b-13 “God is Angry with the Wicked every day. If he (Wicked) does not turn back, He (God) will sharpen His sword; He bends His bow and makes it ready. He also prepares for Himself instruments of death; He makes His arrows into fiery shafts.” God’s Judgement is reversible, as indicated by the qualifier: “If he (the Wicked) does not turn back” (Psalm 7:11b). David seals the idea of God’s Judgement with an image of God as an Avenging Warrior (Psalm 7:12-13).  God forgives and forgoes judgement if the Wicked repent. But if the wicked is unrepentant, God prepares for battle in order to execute His sentence. Like a Soldier getting ready for combat, “He will sharpen His sword; He bends His bow and makes it ready. He also prepares for Himself instruments of death; He makes His arrows into fiery shafts.” Armed with a sharp sword, ready bow, and flaming arrows, God is ready to carry out His judgement. Indeed, it is a fearful thing for unrepentant Wicked Person to fall into the hands of the Living God.

4.   Ordained (KJV) – The word “ordained” (Psalm 7:13b, “Makes,” NKJV) signifies such as burn in Anger against the Wicked; and the word translated “ordained” signifies God has wrought His arrows; He does not shoot them at random, but He works them against the Wicked.

5.  Abandons – God abandoned King Saul to his own ways (1Samuel 15; 1Samuel 14:37; 1Samuel 28:6) and ultimately both the arrow and the sword caught up with him (1Samuel 31:3-4):

  • Saul wanted to kill David, but his own sword killed him.
  • Pharaoh ordered the male Jewish babies to be drowned in the Nile, and his own Army was drowned in the Red Sea.
  • Haman built a gallows on which to hang Mordecai, and Haman himself was hanged on it (Esther 7).

This is not merely a primitive, Old Testament picture of God. The New Testament also warns of severe judgement to come (2Corinthians 5:10-11). No wonder the Call to Repent is the Loving Call. Without it we have no Hope.

1.7     Unrighteous Condemns

Psalm 7:14-16 “Behold, the Wicked brings forth iniquity (lawlessness); yes, he conceives trouble and brings forth falsehood. He made a pit and dug it out and has fallen into the ditch which he made. His trouble shall return upon his own head, and his violent dealing shall come down on his own crown.”

1.         Iniquity – The Wicked is pregnant with “iniquity {deception”} – Psalm 7:14a “Behold, the Wicked brings forth (conceive) iniquity (lawlessness).” The Hebrew word “iniquity” is closely associated with “deception,” “vanity,” and “deceit” in the Old Testament. Terms usually used to describe childbearing appear here to describe the conception and birth-forth of Evil. This “childbearing” language is frequently found in Scripture (Job 15:35; Isaiah 33:11; Isaiah 59:4,13; James 1:13-15). David summons us to look with him to the Wicked and his end:

  • The Wicked Conceives Mischief (Troubles – Psalm 7:14b).
  • The Wicked Brings forth (gives birth) Falsehood (Psalm 7:14c).
  • The Wicked Travails with Iniquity (Deception – Psalm 7:14a).

James 1:15 “Sin when it is finished, bringeth forth death.” Thus iniquity “conceives trouble (mischief)” and then bears “falsehood.” Here we see how the lies saying that David is treacherous toward his friends have caused him to express his anguish in this Psalm.

2.         Judgement is certain, the God who executes judgement will allow David’s Enemy to fall by his own scheme: Psalm 7:15“He made a pit, and digged it, and is fallen into the ditch which he made.”  The Pit that the Wicked dug for David will, much like an animal trap, instead trap the Wicked Person, and his “violent dealing” (“hate”), coming from false accusation, “shall come down on his own crown.” (Psalm 7:16). So would it be with David’s Slanderers.

  • God executes His judgement now by letting Sin run its course. This is His (God’s) Passive Wrath (Romans 1:18), whereby He (God) gives the Wicked over to his Sin and he (Wicked) is destroyed by it (Psalm 7:16).
  • As Paul reminds us in Galatians 6:7 “God is not mocked; for whatever a man sows, that he will also reap.” However difficult it is to see at times, there is a judgement of Peoples and Nations in history.
  • Hitler proclaimed his Thousand-Year Reich, but within a few years, Germany lay in ruins, and he had his own personal holocaust in Berlin as the Russians advanced on the City.
  • Caesar called himself a god, but today his Colosseum stands gutted, and a simple cross planted in the foundations reminds us that “Jesus is Lord.” indeed, the unrighteous will face God’s judgement.

1.8     Call to Worship

Psalm 7:17 “I will praise the LORD according to His Righteousness and will sing praise to the name of the LORD most high.” – David, confident that his Prayer is answered, now concludes Psalm 7 with Praise. God will save him from those who persecute him. He will rise in judgement and test all hearts and minds, destroying the Wicked.

In declaring, “I will Praise the LORD according to His Righteousness,” David affirms the basis on which the Evil is punished and the Righteous is acquitted, justified, and avenged. God is Righteous (Psalm 7:17a); He {God} Restores His Kingdom; He Rules; He is Trustworthy; He Vindicates David, whose Praise now comes from the full heart: “And (I) will sing Praise to the Name of the LORD Most High.” (Psalm 7:17b). Daniel told Nebuchadnezzar the King of Babylon, “The LORD Most” (Jehovah Elyon) rules in the Kingdom of men” (Daniel 4:25). God is in perfect control of all things and all men; David could safely leave his judgement and his vindication to God. So should each of us learn from the good example of David to leave our case with God. God is Righteous and can be confidently trusted to do what is right:

“Seek not to vindicate thyself, nor plead.
In thine own cause, for thou wilt surely err.
Best leave it to thy God, He failed not:
Let Deity, my soul, thy suit prepares.”

Certain of God’s justice and vindication, David goes out from his Lament with Song (Psalm 7:17). Just so, God is our resolution in distress, and before Him we Sing our Praises to Him – our responses to the God who hears and answers. Praise The LORD!

Psalm 6 – The Psalm of Repentance

1.0 The Overview

Psalm 6 is called “the Penitential (Repentant) Psalm,” and it is first of the Seven Penitential Psalms (Psalm 6; Psalm 32; Psalm 38; Psalm 51; Psalm 102; Psalm 130; Psalm 143), that expresses the sorrow (Psalm 6:3, 6-7), the effects of grief on the body, soul, and spirit (Psalm 6:2, 4).

  • David Pleads for God’s Mercy (Psalm 6:2, 4), which are the unfailing marks of the Person who is broken and contrite, who turns to God for Mercy and Deliverance – Psalm 6:4 “Return, O LORD, deliver me! Oh, save (deliver) me for Your mercies’ sake!”
  • Psalm 6 is sometimes called “the Personal Lament” and the classification of “trouble” and “trust” is aptly described in Psalm 6. 
  • Psalm 51 is the best-known Penitential Psalm, the Psalm of David, when Nathan, the Prophet came to David, after he had had committed adultery with Bathsheba and murdered her husband, Uriah (2Samuel Chapter 11).
  • Psalm 6 is the First of these “7 Penitential Psalms,” there may be no specific mention of sin, but the anguish and the language is truly that of the real Penitent (Repentant) Person, who feels the weight of the wrong which he had done.
  • Psalm 6 is the Psalm of David to the Chief Musician on Neginóth upon Shem’inith. David wrote a total of 73 Psalms out of the 150 Psalms; and 10 Messianic Psalms out of the 16 Messianic Psalms.
  • Psalm 6 is divided into Four Stanzas – The First Stanza is Psalm 6:1-3; the Second Stanza Psalm 6:4-5; the Third Stanza is Psalm 6:6-7; and the Last Stanza is Psalm 6:8-10.

“Neginóth” means “stringed instruments,” which apparently indicates that such should be used in preference to wind instruments in the “Penitential Psalm” to reflect its solemnity (gravity) of mood.

F.W.Grant’s comment is very beautiful. “The flute is silent, and the music of the stringed instruments, better fitted to express the deeper emotions of the heart, follows them: and indeed, in the bass notes upon the octave.”  “Shem’inith” means “the eighth” or “an octave” or eight strings of a musical instrument or eight noted melodies to which Psalm 6 is to be sung. 

Spurgeon remarks on Psalm 6: “A proof of the high antiquity of these Psalms…proofs of their being what they profess to be, the ancient writings of King David of olden times.” We cannot be certain that this Psalm belongs to the Period between David’s Sin with Bathsheba and Absalom’s Rebellion (J. Flanigan – “What the Bible teaches”).

1.1 David Appeals

Psalm 6:1-3 “O LORD, do not rebuke me in Your Anger, nor chasten me in Your hot displeasure. Have Mercy on me, O LORD, for I am weak; O LORD, heal me, for my bones are troubled. My soul also is greatly troubled; but You, O LORD – how long?”  

  • David is in deep distress of body (“bones”) soul (“greatly troubled”) and obviously expecting and deserving God’s rebuke and chastisement because of some grievous sin, which were not spelled out.
  • David, in the spirit of true repentance, he neither denies nor refuses God’s rebuke and chastening:

1.1.1 David Submits

Psalm 6:1“O LORD, do not rebuke me in Your Anger, not chasten me in Your hot displeasure.” – David submits himself to God’s rebuke and chastening – “Whom the Lord loves He chastens,” and, “No chastening for the present seems to be joyous, but grievous” (Hebrews 12:6,11).

  • David requests that God’s rebuke and chastening be tempered and comes not to him {David} in His (God’s) Anger or hot Displeasure.
  • David understands that “I (the LORD) will not contend for ever, neither will I (the LORD) be always wroth; for the spirit should fail before Me (the LORD), and the souls which I (the LORD) had made” (Isaiah 57:16).
  • Jeremiah also made the same request to the LORD: “O LORD, correct me, but with judgement; not in Your Anger, lest You bring me to nothing” (Jeremiah 10:24). 

Whatever the cause of David’s Plea, his focus is on God’s Anger as he begins his Prayer. He uses two basic Hebrew words for Divine Dealing: “Anger” and “Hot Displeasure:”

  • Anger – The word “anger” comes from the root meaning both “Anger” and “Nose;” there is a clear connection between Anger and the “blast of breath” of snorting of Psalm 18:15.
  • Hot Displeasure – The term, “hot displeasure” is derived from the verb “to be hot;” God’s Anger burns.

Psalm 6, God’s “Anger” and “Hot Displeasure” are remedial rather than punitive and destructive. When David asks that God not “rebuke” him, it is in the sense of “correct” him in His Anger or “chasten” (“discipline”) him in His “Hot Displeasure.”

1.1.2 David Pleads

Psalm 6:2a “Have Mercy (“unfailing love” – NIV) upon me, O LORD; for I am weak (withering).” – David pleads for God’s Mercy and understanding of his frailty (weak = withering).Bodily ailment (illness) seems certainly to be implied.

It is that sort of bodily ailment which is often produced by mental distress – a general languor [laziness}, weariness, and distaste for exertion (Psalms 31:10; Psalm 38:3; Psalm 102:3).  David does not follow the example of:

  • Adam & Eve hid themselves amongst the trees of the Garden (Genesis 3:8).
  • King Saul turned to the Witch (1Samuel 28:7).
  • Jonah ran to Tarshish (Jonah 1:3).

David’s request shows the recognition of the disciplinary side of suffering. He does not deny his guilt, nor claim innocence.

  • David appeals for God’s Mercy (“Unfailing Love” – NIV) from an Angry God, from Himself to Himself.
  • David appeals from God’s Virtue, Justice, Mercy. David does not plead what he is or what he has done for God but appeal out of his “weakness (withering).” 

1.1.3 God’s Mercy

Psalm 6:2a “Have Mercy (“unfailing love” – NIV) upon me, O LORD; for I am weak (withering),” is sought from God for Davids physical well-being (Psalm 6:2), as well as his emotional (soul) and spiritual well-being (Psalm 6:2-4). The basis of appealing for God’s Mercy is twofold:

  • God’s Mercy (“Unfailing Love” – NIV) transcends (rise above) over His Anger (Psalm 6:1).
  • David’s Physical Condition – “I am Weak” (Withering – Psalm 6:2a).

1.1.4 David acknowledges

Psalm 6:2b “O LORD, heal me; for my bones are vexed.” –David acknowledges his wrongdoing and recognises the extent of this grief has affected his physical well-being (bones = bodily frame).

David requests God for “healing of his bones (bodily frame) and release from agony.”  David is withered and troubled in his “bones.” Bones also frequently indicates the Person’s inmost being.

1.1.5 David Realises

Psalm 6:3a “My soul is very vexed.” – David realises that the grief and the vexation (trouble) is now beginning to affect his emotional life (“soul”), deeply (“very vexed” = very troubled = terrified). The “Soul” implies the strength and fortitude. Soul troubled is the very Soul of trouble (Spurgeon). David is sick in his whole being:  

  • His Bones = “Physical being” is vexed (“trouble = terrified” – Psalm 6:2b).
  • His Soul {Mind} = “Emotional being” is very vexed (“very troubled = terrified” – Psalm 6:3a).
  • His Mind is on death (Psalm 6:5).
  • He Groans and Cries all night as depression set-in (Psalm 6:6).
  • His eyesight dimmed and he aged (Psalm 6:7). 

David’s Anguish is so severe that both his body (bones – bodily frame), and soul, his inner resources of mind and spirit, are on the verge of breakdown. Of them both {body & mind}, David says that they {body & mind} are vexed (“troubled = terrified”). David’s condition is one of the utmost terrors, felt physically {body}, mentally {soul}, and spiritually {spirit}.

1.1.6 David Calls

Psalm 6:3b “But You O LORD, how long?” – David calls for “God’s Mercy” is punctuated with the declaration of “O LORD” (mentioned five times in Psalm 6:1-4), with a desperate cry of “how long” (Psalm 6:3b). David’s cry is that of the Person wearied out with long suffering (Psalm 90:13) “The how long” (domine usuequo) is the favourite cry of John Calvin when he faced intense grief.

1.1.7 David Prays

(Psalm 6:1-3) – David’s Prayer is an effective antidote to his trouble because it leads him to repose (rest) on God’s “Unfailing Love (NIV) = Mercy (KJV)” (Psalm 6:2). David pleads on God’s Character, whose attitude towards His {God’s} People is one of “Steadfast Love” (Mercy -Psalm 6:2) – Psalm 6:2a “Have Mercy (“unfailing love” – NIV) upon me, O LORD; for I am weak (withering).”

David demonstrates 7fold attitudes of true repentance: (1) David submits (Psalm 6:1); (2) David Pleads (Psalm 6:2a); (3) David looks to God’s Mercy (Psalm 6:2a); (4) David Acknowledges (Psalm 6:2b); (5) David Realises Sin affects (Psalm 6:3a); (6) David Calls on God (Psalm 6:3b); (7) David Prays (Psalm 6:1-3).

Trouble is “the Teacher of Prayer.”In trouble even the Person who does not Pray will begin to Pray. Prayer in trouble is like an arrow shot from a full-bent bow – straight at the mark. David’s Prayer was intensely:

  • Personal – “My Supplication” (Psalm 6:9).
  • Urgent – “The Voice of my Weeping” (Psalm 6:8b).
  • Persistent – “All the Night” (Psalm 6:6a).
  • Seizing hold on God’s Mercy as his {David’s} Plea (Psalm 6:4b).
  • Pattern according to our blessed Lord Jesus’ example (Hebrews 5:7).

David’s Prayer is the cry of an anguished Person. He {David}longs that God’s chastisement should be over and done.

David is suffering Physically (“bones are vexed = “troubled”) and Emotionally (“soul is very vexed = very troubled”), due to the extent of the LORD (Jehovah’s) Anger and Hot Displeasure (Psalm 6:1).

Story:In one of those moods of despondency, which at times sweep over all of us, it is in the language of Psalm 6 that Jane Welsh Carlyle utters her cry for help. On March 24th, 1856, she had resolved, in spite of weakness and ill-health, neither to indulge in vain retrospect nor to gaze into vague distances of the future, but to find the duty nearest to hand, and do it. Two days later she had learned how much she was the creature of external conditions. “One cold, rasping, save March Day,” aided by the too tender sympathy of a friend brought back all her troubles, and she writes (March 26th, 1856):

“Have Mercy upon me, O LORD, for I am Weak.
O LORD heal me, for my bones are vexed.
My soul is also sore vexed; but You O LORD, how long!
Return, O LORD, deliver my soul.
O save me for Your Mercies’ sake.”

1.2 David Travails and Tears

Psalm 6:4“Return, O LORD, deliver my soul: Oh, save me for Your Mercies’ sake. – David grieves at God’s Absence, and pleaded: “Return, O LORD.” It is consistent and understandable fact, that Sin causes God’s Presence to depart. This is evident in Adam and Eve (Genesis 3:8, 23).

We cannot have both Sin and God’s Presence – Isaiah 59:2 “But your iniquities have separated between you and your God, and your sins have hidden His face from you, that He will not hear.” David makes the 3fold Requests. Notice the sequence:

1.2.1 God’s Presence

Psalm 6:4a “Return O LORD.” – David seeks the Return of God’s Presence. He comes from the Deprecatory {Disapproving – “Rebuke me not”- Psalm 6:1} to the Supplicatory {Mercy, Healing, Deliverance, Salvation – Psalm 6:2, 4}.

  • David believes in “God’s Faithfulness.” Not that God will do nothing against him, but that He would do something for him.
  • David’s Prayer is to “Take hold on God (Psalm 6:1), Rests on God’s Mercies (Psalm 2), Moves God because of His {God’s} Fatherly Love (Psalm 6:1-4), Prevails against the circumstances with God (Psalm 6:1-4).” 

1.2.2 Deliverance

Psalm 6:4b “Deliver my Soul.” – David Pleads for “Deliverance” (Salvation) because he believes in the “Steadfast Love” of God. He (David) Prays for release from the Sickness of body (Physical {bones are troubled – Psalm 6:2b}and soul (mental, emotional healing – Psalm 6:3a}. 

1.2.3 Salvation

Psalm 6:4c “Oh, Save me for Your Mercies’ Sake.” – David could not plead for justice because justice would condemn him.

  • David Pleads for God’s Mercies {Unfailing Love, NIV – Psalm 6:2a 4b} – The Abundant of God’s Mercies {Unfailing Love}, expresses the Greatness, Vastness, and Magnanimity (Generous Spirit – Psalm 51:12) of God’s Mercies {1Peter 1:3 – “Abundant Mercy”}.
  • David Turns to God’s Mercies {Unfailing Love, NIV}, and continued to cry to Him (God), notwithstanding the Greatness of his {David’s}Guilt. 
  • Communion with God {“Return – Psalm 6:4a}, Deliverance from Sickness {Heal me, bones are troubled – Psalm 6:2b} and Salvation {Deliver me,…Save me – Psalm 6:4b} involves the whole Person and is grounded on God’s Mercies (Unfailing Love, NIV).
  • Salvation, as we have seen in Psalm 6:1-4, is not merely release from Sin but includes the restoration of the whole Person (our spirit {Relationship with God}, soul {mental, emotional health}, and body {physical health} – 1Thessalonians 5:5:23).
  • David’s Call for Healing has both the terror of sickness and the confidence in God’s Mercy {Unfailing Love, NIV} to Deliver.

In our mortality we know the terror, but in our faith, we can know God’s Power to restore us. Prayer is the Power Point, bringing the Healing by God’s Spirit to the wounds of our lives.

1.2.4 Living

Psalm 6:5 “For in death there is no remembrance of You; in grave (shoel) who shall give You thanks? – David feels his burden is so great, it will soon bring him to his death (grave), if his burden is not removed.

  • David appeals for Healing (Psalm 6:2) because of God’s Mercy {Unfailing Love, NIV – Psalm 6:2, 4}.
  • David Needs {Healings of his spirit, soul {mind, mental}, and body {physical} – Psalm 6:2-4}, but because of the finality of Physical Death (Psalm 6:5).
  • David is not denying consciousness after death, but he reasons that his death (Psalm 6:5) does not glorify God with two Facts:

First, No Remembrance of God (Psalm 6:5a) – Remembrance is more than mental recollection. It is recounting of experiences of God’s Great Mercy {Unfailing Love, NIV – Psalm 2a, 4b} in an Act of Worship:

  • Psalm 71:15 “My mouth shall tell of Your Righteousness and Your Salvation all day, for I do not know their limits.”
  • Isaiah 63:7 “I will mention the lovingkindness of the LORD and the Praises of the LORD according to all that the LORD has bestowed on us, and the Great Goodness towards the House of Israel, which He has bestowed on them according to His Mercies (Unfailing Love), according to the multitude of His Loving kindnesses.”

Second, No Praise or Giving of Thanks in the Grave. The Hebrew word “Sheol” (Grave – Psalm 6:5b).

David is not addressing himself to the question of the question of “afterlife;” rather, he is pleading with God to spare his life.

Psalm 32, particularly verses 3 and 4, indicate that David was so affected physically by his remorse and regret that he lived in fear of death? – Psalm 32:3-4 “When I kept silent, my bones grew old through my groaning all the day long. For day and night Your hand was heavy upon me; my vitality was turned into the drought of summer, Selah.”

1.3 David’s Weariness

Psalm 6:6-7 “I am weary with my groaning; all the night makes I my bed to swim; I drench (water) my couch with my tears. Mine eye wastes away because of grief; its growth old because of all mine enemies.

1.3.1 Emotional Health

In Psalm 6:6-7, David elaborates on his emotional condition and introduces a new aspect (enemies). Not only does he {David} experienced sickness (Psalm 6:2b – “Bones are troubled”); he has Enemies as well {Psalm 6:7b}.

“The Weak” (“Withering”) of Psalm 6:2 because of his (David’s) profuse and bitter weeping (Psalm 6:6-7):

  • Depression and Exhaustion as complete as this are beyond “self-help” or “Counsellor’s Advice” – “I am weary with my groaning.” (Psalm 6:6a). God’s People may groan but we are not to grumble, as grumbling is ungodliness (Jude 15-16).
  • Sleepless Weeping is added to his (David’s) Groans – Psalm 6:6b “All the night makes I my bed to swim; I drench (water) my couch with my tears.” Day and night, sleeplessly, David wept and groaned and prayed, until physically, was drained of strength and energy.
  • David’s tears watered his bed by night and bedewed his cough by day and there is no respite (break, rest – Psalm 6:6-7a).
  • Sleep Depredation – His (David’s) eyes sunken with sleep depredation – “My eyes are consumed” (Psalm 6:7a). His (David’s) Eyes fall in, becomes dull, and, as it were “waste away” through long-continued grief (Psalm 6:7a; Psalm 31:9).
  • David had aged prematurely and, sadly his enemies know it – “Its growth old because of all mine enemies.” It becomes due and heavy and sunken, like the eyes of an old man. How often has it not been noted that nothing so many ages a Person as grief!
  • Penitent is David that he expresses: “I water my cough with my tears.” (Psalm 6:6c). Night after night he drenches his bed because of the realisation of his sin. He is truly remorseful (regretful). 
  • Weeping is the eloquence (expressiveness) of sorrow. Tears “as liquid” of Prayers and of Weeping as a constant dropping of importunate intercession which will wear its way right surely into the very heart of mercy, despite the stony difficulties which obstruct the way (Charles H Spurgeon).
  • Contrite – It is not the weeping eyes God respects as the broken heart – “God stood looking on Hezekiah’s tears” and added 15 years to his life (Isaiah 38:5).

David’s Physical Sickness (Psalm 6:2) and deep emotional distress (Psalm 6:3) has come from the sense of God’s Absence, the consuming illness (Psalm 6:2-3).

The Enemies used David’s debilitation (weakened) to attack him (Psalm 6:7b). It is ironic that when we are down, others exploit the situation. Psalm 6:6-7 Portrays the emotional Anatomy of all illness:

  • Groaning (Psalm 6:6a).
  • Crying (Psalm 6:6b).
  • Sleepless Nights (Psalm 6:6)
  • Outside Attacks (Psalm 6:7b).

1.3.2 The Lordship

What else can David do but Prays and Calls upon the LORD (the Call of “O LORD” – five times in Psalm 6:1-4 and total = 8 times throughout Psalm 6).

  • Martin Luther said: “Prayer is the Leech of the Soul that sucks out the venom and swelling thereof.” 
  • John Trapp said: “How oft hath Prayer found me despairing almost but left me triumphing and well assured of pardon!”

1.4 Prayer Answered

Psalm 6:8-10 “Depart from me all you Workers of Iniquity; for the LORD has heard the Voice of my Weeping. The LORD has heard my Supplication; the LORD will receive my Prayer. Let all mine Enemies be ashamed and greatly (very) Vexed; let them turn back and be ashamed suddenly.”

1.4.1 Prayer Answered

David’s tears and Prayers have not been for nothing. David suddenly shifts in tone and his shout: “Depart from me, all you Workers of Iniquity,” (Psalm 6:8a), indicates that David’s Plea for Mercy (“Unfailing Love,” NIV) has been heard by God. This sudden display of Confidence in God, is found in almost every Suppliant (Pleading) in the Book of Psalms, is most telling evidence of an answering touch from God – “The LORD has heard the voice of my weeping.” (Psalm 6:8b).  

1.4.2 David the King

The context of our Lord Jesus’ quotation of “Depart from me, all you Workers of Iniquity” in Matthew 7:23 implies His {God’s} Judgement that David is speaking here as King.

  • This is not merely “a hard-pressed” David rounding on his Enemies, but the Sovereign (King David) asserting his Power to rebuke his Enemies.
  • David’s Enemies are called “Workers of Iniquity” (Psalm 6:8a), are the People who harm a sick man for their own advantage.

David has complete Assurance by quoting the Name “the LORD” (Jehovah) three times and twice. David uses the phrase “The LORD hath heard.” (Psalm 6:8b, 9a). He makes three Statements in anticipation of Answered Prayer:

  • The LORD had heard the Voice of David’s Weeping (Psalm 6:8b). Penitential tears speak loudly.
  • The LORD had heard David’s Supplication (Psalm 6:9a). Supplication means “Request for favour or grace.”
  • The LORD had heard David’s Prayer (Psalm 6:9b). David speaks of his inward conviction. David knows that he had Prayed sincerely and fervently. David is certain, therefore, that his Prayer is heard and accepted.

The above three Statements of “The LORD had heard,” are the essence of David’s “trust” of the LORD. Therefore, all those who plague or criticize him are suddenly rebuked.

  • Restored – Now, as he {David} is restored and reconciled, his (David’s) added Plea that his Enemies should be as he had once been, Sore Vexed (troubled) and Ashamed.
  • David’s words “My soul is greatly vexed (troubled)” (Psalm 6:3a), now describes his Enemies in Psalm 6:10a “Let all my Enemies be ashamed and greatly vexed (troubled – Psalm 6:10).”

In David’s Restoration, he moves closer to the LORD, and further away from his Enemies. David’s two problems resolved:

  • David’s Fellowship with God is Restored – The Issue of Psalm 6:1-4.
  • David’s Vulnerability to his Enemies is protected by God (Psalm 6:8-10). 

David can triumphantly declare that his Enemies will be “ashamed” (mentioned twice – “Confounded” – Psalm 6:10) and very vexed (“very troubled” – Psalm 6:10) not so much by revenge as by the desire that by David’s Deliverance and Restoration of God. David Enemies’ False Accusation is exposed (Psalm 6:10):

  • In Attacking David, his (David’s) Enemies have attacked the LORD Himself (Psalm 6:10).
  • In Seeking David’s Sickness as God’s Judgment, his (David’s) Enemies have failed to see God’s Mercies (Unfailing Love – NIV) and His (God’s) Covenantal Love upon David, in the Davidic Covenant (2Samuel 7; 1Chronicles 17; Psalm 89; Psalm 132).

God restored David’s Physical Sickness {“Bones are troubled” – Psalm 6:2) and Mental (“Soul greatly troubled – Psalm 6:3, 6-7), and inflicted on David’s Enemies (“Greatly troubled” – Psalm 6:10a). David Prays against his Enemies: “Let them turn back and be ashamed suddenly” (Psalm 6: 10b).

1.5 Application

There is much we can learn from Psalm 6 about Praying for Restoration, as David

  1. Not all Sickness is the result of Sin and God’s Judgement – However, some Sickness and the Physical Ailment can come from spiritual and emotional Pain (Psalm 6:2, 3, 6-7), due to our sin. When body, soul and spirit are troubled (Psalm 6:2-3), due to our sin, healing must include both the physical, emotional, and spiritual – Psalm 6:2b, 3a “Heal me, for my bones {physical} are troubled. My Soul {emotion} also is greatly troubled.” It is important to seek God for Healing and Restoration, involving the Prayer for “inner healing,” so that there will be holistic healing (spirit, soul, and body – 1Thessalonians 5:23) and not only symptomatic alleviation.
  2. If we Sinned, the chain of Sin, Sickness and God’s Judgement can be broken, if we sincerely repent and seek God’s Forgiveness and Restoration. While it is true that we Reap what we Sow (Galatians 6:7), nevertheless, God is fully able and desirous of breaking that Chain. Beyond His (God’s) Judgement is His Mercy (Unfailing Love – NIV – Psalm 6:2a, 4b). God through our Lord Jesus Christ restores us, in Jesus Christ, His Son with His Grace and Mercy – Psalm 68b,9 “For the LORD has heard the Voice of my Weeping. The LORD has heard my Supplication; the LORD will receive my Prayer.”
  3. Correct Diagnosis (of sin or otherwise) for Healing is important. If our Sickness is due to our Sin and Disobedience, we need to lay out all our symptoms before the LORD, as David did in Psalm 6:2b-3a, in honesty and open ourselves totally to God’s Forgiving and Healing Power (Psalm 6:8b-9), of His (God’s) Mercy {Unfailing Love, NIV – Psalm 6:2a, 4b).
  4. Our Prayer and Supplication to God, may involve the rebuttal of our Enemies, if so, revealed to us by God’s Spirit, and having received answer to our Prayer – Psalm 6:8a, 10 “Depart from me, all your Workers of Iniquity…Let all my Enemies be ashamed and greatly troubled; let them turn back and be ashamed suddenly.” However, it is important that we do not assume it to be so, as not to be presumptuous.
  5. As we Pray, we are to trust God for Healing upon us, David confesses: “The LORD has heard my Supplication; the LORD will receive my Prayer” (Psalm 6:9). We may not see the immediate result, as David experienced, but we are to keep on thanking God and trusting Him. As Francis McNutt teaches, often Healing is progressiveas more of God’s Power through Prayer.
  6. Today God is Restoring His Healing Covenant to the Church (Exodus 15:26; Psalm 103:3; Psalm 107:20; Exodus 23:25; Proverbs 3:8-9; Isaiah 53:5; 1Peter 2:24; 1Corinthians 12:8-9; 2Chronicles 30:20; 3John 2; Marks 16:18). Jesus’ Promise that those who believe “will lay hands on the sick, and they shall recover” (Mark 16:18) as more and more Christians experienced Divine Healings, as they take God at His Word, by Faith.

Psalm 5 – Preparation to Worship

1.0 The Statement

In Psalm 5, an atmosphere of strife between the Righteous and the Wicked, such as is frequently found in the Book of Psalms. The situation is like that of Psalms 3 and Psalm 4 in both, there are dangerous Foes all about. Like Psalms 3 and Psalm 4, it is a mixture of Praise and Prayer to God combined with Complaints about Enemies and about Wicked men in General.

Psalm 5 may have been used by the Priests in their Preparation for Morning (Psalm 5:3). Sacrifice or by the Individual as he prepared for Worship. Psalm 5, is not marked by any Notes of Division, but seems to consist of Five Parts:

  1. The Morning Prayer (Psalm 5:1-3).
  2. The Warning to the Wicked (Psalm 5:4-6).
  3. The Renewed Prayer (Psalm 5:7-8).
  4. The Denunciation of Woe on the Wicked (Psalm 5:9-10).
  5. An Anticipation of Blessings and Favour for the Righteousness (Psalm 5:11-12).

The Superscription, “To the Chief Musician upon Nehiloth,” is thought to mean, either, continuously, “To the Chief Musician: A Psalm upon Inheritances.” In the latter case, the respective “Inheritances” of the Wicked (Psalm 5:6) and the Righteous (Psalm 5:11, 12) are supposed to be meant.

The Title is like that of Psalm 4. Both have to do with the Chief Musician. But instead of being played on some stringed Instrument (Neginoth) this Psalm is for the Nehiloth, which may mean “flutes.”

Psalm 5, unlike Psalms 3 and Psalm 4, where some Verses are directed to the Readers, Psalm 5 in its entirety is addressed to God:

  • David’s Complaints are not to men but to God.
  • David urges not men but God.
  • He communes not with men but with God.

Even the criticism of the Wicked is put in the form of Praise: “The foolish (lit., arrogant, boastful) shall not stand in Your sight: You hates the Workers of Iniquity” (Psalm 5:5).

It is another instance of the Person praying reminding God of His (God’s) Faithfulness. Later in Psalm 5:10, David exhorts that God, who abhors unrighteousness, cast out the Transgressors. Psalm 5 reflects how the righteous man prays for deliverance not only for freedom from suffering, but to allow himself to serve God, without distraction. The NKJV entitles it: “A Prayer for Guidance.”

1.1     The Morning Prayer –

Psalm 5:1-3 “Give ear to my words, O LORD consider my meditation. Hearken unto the voice of my cry, my King, and my God; for unto Thee will I Pray. My Voice shalt thou hear in the Morning, O LORD, in the morning will I direct my Prayer unto thee and will look up.”

1.1.1 Call for Attention

Psalm 5:1 “Give ear to my words, O LORD, consider the meditation.” – David opens Psalm 5, with the Personal Request: “Give ear to my Words, O LORD consider my meditation.” God is not only to be felt, but He is also to be addressed.  David’s Confidence is that his Prayer (cry) will be heard.

The words “Consider my Meditation” (“Silent musing” in Psalm 39:3, or, literally, “Groaning”) are richer if understood as Prayer that God will interpret those unintelligible noises that come from deep thoughts.

David Prays that God will understand his deep groaning that cannot be uttered in words. This Prayer (“Consider my Meditation” – Romans 8:26) is one of the most fervent and spiritual Prayer which cannot be
expressed in words, and is summed up:

  • Reality – David is not speaking into the air; or to an Infinite Impersonal Power that takes the heed; but to the Living God.  
  • Efficacy (Effectiveness) of Prayer means that Prayer has the Power to touch God’s Heart. The earnest desire and pleading request of His Children touched God. It is true that God knows what His Children need, better than we do; but Fervour (Passion) of desire, perseverance, and patient of faith, in asking, accompanied with child-like resignation to His (God’s) Will, are often the very conditions for God to grant what we ask.  
  • David’s Invocation (Prayer) to God: “Give ear…..Consider…..Hearken.”
  • David’s Desire of God’s Attention: “My Words, my Meditation, and my Cry.”
  • David’s Vocatives:“O LORD,my King, and my God.”

David expresses his anguish in the opening address of Psalm 5:1-3. David’s words to the LORD come in the pains that he (David) is experiencing. These expressions all show the urgency and energy of David’s feelings and petitions.  

1.1.2 The Covenant

Psalm 5:2 “Hearken (give heed) to the voice of my cry, my King, and my God; for to You will I pray.” David expresses to God the Covenantal relationship with the expression, of repeat “my” (3 times) in the phrase “My King and my God,” gives the Prayer firm footing.

  • David uses the anthropomorphic (humble like) language keeps his (David’s) Prayer Personal.
  • David lifts his Prayer to the Personal God, Yahweh, who is David’s King, the Source of David’s Help in adversity.

Here is David’s Personal submission and confidence, as God Reigns. David comes to Him (God) when he is in trouble. “My King and my God” are also the pith (most important part) and marrow of David’s Plea. Here is a grant argument why God should answer Prayer – because He is our King and our God. We are not Strangers to Him:

  • The King is expected to hear the Petitions of His own People.
  • We are His Worshippers, and He is our God.
  • Our relationship with Him is by Covenant, by Promise, by Oath, and by Blood of Christ (Colossians 1:14; Ephesians 1:7).

The use of the word King puts David’s own Kingship into its right context – David is King over Israel; but God is King over David. David accepts that he is the man under authority, not one who struggle for his own ends by his own means.

1.1.3 Worship

– Psalm 5:3a “My (David’s) voice You (God) shall hear in the morning, O LORD.” – “In the Morning,” indicates that the Psalm may have been composed for Morning Worship (c/f Psalm 3:5). In parallels form, the time is specified, probably connecting the David’s Prayer with the Morning Sacrifice.

The emphasis on “the morning” suggests that this by its possible allusion to the Daily Sacrifice at God’s Threshold, “Where I will meet with you, to speak there to you” (Exodus 29:42).

David, it seems, puts his Praying into such a context (as in Psalm 141:2) to express the Assurance of Atonement and the total commitment with which he comes before God. But he also comes expectantly. If not, it may simply indicate that David considered Prayer important enough to put early in his daily schedule.  

1.1.4 Preparation

Psalm 5:3b “In the morning I will direct it to You, and I will look up.”It is the phrase that is used for the laying in order the wood and the pieces of the Sacrifice upon the altar (Leviticus 1:7, 8, 12; Leviticus 6:5; Numbers 28:4), and it is used also for the putting of the Showbread upon the Table.

Prayer is viewed as the Sacrificial Act. Prayer also means just this: “I will arrange my Prayer before You (God);” I will lay it out upon the Altar in the morning, just as the Priest lays out the Morning Sacrifice. I will arrange my Prayer; or, as the Old Master Trapp has it, “I will marshal up my Prayers,” I will put them in order, call up all my Powers, and bid them stand in their Proper Places, that I will Pray with all my might, and Pray acceptably.”  

1.1.5 Expectant

Psalm 5:3c “And will look up” or, as the Hebrew might better be translated, “I will look out,’ I will look out for God’s Answer. After we have Prayed, we will expect that God’s Answer shall come. This exhortation: “And I look up” (Psalm 5:3c) is the Words that are used in another place where we read of those who “Watched for the Morning.” So will I watch for Thine Answer, O my LORD! I will spread out my Prayer like the Sacrifice on the Altar, and I will look up and expect to receive God’s Answer.

It is Prayer with fervency and preparation of expected result. Prayer should not be flashes of a hot and hasty brain, but the steady burning of a well-kindled fire. David directs his Prayer to God and look up for the Answer.

Story: During the Second World War a U.S. Arms Plant was producing defective bomb sights. Sabotage was suspected. It was discovered, however, that the defects came because the employees were working so carefully on a small part that their eyes went out of focus. The remedy was for them to break periodically and look away at a distance to rest their eyes. Then their work became flawless. As a rest our souls, looking up to our King and God, whose ear is open to us, we have clear vision to face the battles of the day.

1.2 The Warning to the Wicked

Psalm 5:4-6 “For You are not a God who takes pleasure in wickedness, nor shall evil dwell with You. The boastful shall not stand in Your sight; You hate all Workers of Iniquity. You shall destroy those who speak falsehood; the LORD abhors the bloodthirsty and deceitful man.”

1.2.1 God’s Character

Psalm 5:4“For You are not a God who takes pleasure in wickedness, nor shall evil dwell with You. David knows what God Character is like and he Prayed according to God’s Character, as he (David) knows that he cannot expect God to do anything that is against His {God’s} own Character. This is bold intimacy expressed – “For You are not a God who hath pleasure in wickedness; neither shall evil dwell with thee” (Psalm 5:4). It is biblical for God’s People to remind God of Who He is. When the LORD threatens judgement upon Israel, Moses recalls God’s Past Dealings by praying: “Pardon the iniquity of this people…..according to the Greatness of Your Mercy, just as You have forgiven this People, from Egypt even until now” (Numbers14:19).

Certainly, God does not have amnesia (loss of memory), and in His Character He has every right to judge Wickedness and Sin. However, when we recall His Mercy in our Prayer, we establish in our hearts the basis upon which we seek and expect God’s Favour. Nevertheless, by stressing God’s Character, David calls upon the LORD to stand with him against his Enemies. One by one those whom God Opposes are listed in Psalm 5:4:

  • God does not take “pleasure” in or delight in “Wickedness” – Psalm 5:4a “For You are not a God who has pleasure in Wickedness.” The noun here means “Criminal Acts.” God opposes Lawbreakers. God stands on the Side of Justice.  
  • God does not allow evil in His Presence: Psalm 5:4b “Nor shall evil dwell with You.” The Hebrew word used here for “Evil” denotes the broad concept including “distress, injury, misery, calamity.” Evil is anything other than God’s Holiness and Perfection, and it is excluded from Him by definition. Light has no fellowship with Darkness.

1.2.2 God Hates Pride

Psalm 5:5a “The boastful (literally arrogant) shall not stand in Your (God’s) sight.” – God does not allow the boastful Person to stand in His (God’s) Gaze “for God resists the Proud but gives grace to the Humble” (1Peter 5:5; Proverbs 3:34; James 4:6). Dwight L. Moody used to say, “In heaven there will be NO self-made Individuals.”

1.2.3 God Hates Iniquity

– Psalm 5:5b “You hate all workers of iniquity (lawlessness).” God’s hatred is not an irrational outburst, but God’s moral response to lawlessness (iniquity) or to those who do evil. There is a different between human’s hatred and God’s hatred.

  • Hatred in human beings is generally thought of in terms of strong emotional distaste or dislike for someone or something.
  • Hatred in God is a judicial act on the part of the righteous Judge who separates the Sinner from Himself. This is not contradictory to God’s love, for on His love for Sinners, God has made it possible for sin to be forgiven, through His Son, the Lord Jesus Christ, so that all can be reconciled to God. However, if the Sinner chooses not to repent, he/she will reap the harvest of God’s hatred in eternal separation from Him.  

The phrase “Workers of Iniquity (Lawlessness)” appears often in the Individual Psalms of Lament. As a rule, it means Groups of People who scheme together, boast together, and use words as their evil weapons:

  • Psalm 64:2-4 “Hide me from the secret plots of the Wicked, from the rebellion of the Workers of Iniquity, who sharpen their tongue like a sword, and bend their bows to shoot their arrows – bitter words, that they may shoot in secret at the blameless; suddenly they shoot at him and do not fear.”
  • Psalm 5:9 “For there is no faithfulness in their (Wicked) mouth; their inward part is destruction; their throat is an open tomb; they flatter with their tongues.”

1.2.4 God Destroy Liars

Psalm 5:6a “You shall destroy those who speak falsehood.” –  In the context of Psalm 5:5 “The boastful shall not stand in Your sight; You hate all Workers of Iniquity.” – These are the Workers of Iniquity. The Hebrew verb for “destroy” is commonly used for destroying Enemies in battle and the destruction of Heathen Cults.

God takes up Arms in judgement against “Those who speak falsehood.” (Psalm 5:6a). The ultimate Source of the Lie is Satan himself, as Satan is the Liar and the father of Lies (John 8:44); in destroying Liars, God rolls back Satan’s Evil Kingdom.

Psalm 5:6a declares that God will destroy those who speaks lies (falsehood), highlighting God’s attitude towards falsehood and deceit. The LORD, who is the epitome (personification) of truth and justice, stands against lies and deceitful Person.

Psalm 5:6a emphasises the consequences that awaits the Person who engages in falsehood, indicating that God will not tolerate dishonesty.

1.2.5 God Detests Deception

Psalm 5:6b “The LORD abhors the bloodthirsty and deceitful man.” – The verb “abhors” refers to both ritual and ethical rejection. The term “blood-thirsty” may be murderers but most likely the Person involved in “character-assassination.”

  • Psalm 5:6b teaches that God abhors (detests) the Individual who engages in character assassination (bloodthirsty) and in deception, thus, revealing God’s moral stance, underscores God’s desire for righteousness and His opposition to wickedness.
  • Psalm 5:6b affirms the importance of truth and honesty in our words and actions. As Followers of Jesus Christ, we are called to reflect God’s character, which includes walking in truth and integrity.
  • Psalm 5:6b challenges us to examine our own lives and evaluate whether our words and actions align with God’s standard of truth and righteousness.
  • Psalm 5:6b shows that God’s abhorrence of lies reminds us of the inherent value of truthfulness and the need to align our lives with God’s Written Word.
  • Psalm 5:6b prompts us to evaluate our own speech, ensuring that we speak truthfully and avoid deceitful practices.
  • Psalm 5:6b emphasizes God’s justice and His opposition to violence and bloodshed. It reminds us that God’s character is inherently just and righteous.
  • Psalm 5:6b states that God stands against those who inflict harm and engage in acts of violence. This verse serves as a reminder that God’s desire is for His People to pursue righteousness, seeking justice and peace in all our dealings.
  • Psalm 5:6b calls us to be God’s People of integrity, avoiding deceit and violence in all our interactions. Instead of participating in lies or engaging in acts of harm, we are called to pursue truth, justice, and peace.
  • Psalm 5:6b reminds us of the consequences of dishonesty and wickedness.
  • Psalm 5:6b underscores the reality that God will hold us accountable who engage in deceit and violence.
  • Psalm 5:6b encourages us to live with the awareness of God’s Presence and judgment, making choices that honour Him and align with His (Gode’s) character.
  • In Psalm 5:6a is the only instance, in this Psalm, of David’s speaking to God in the third Person. There David mentions what God Himself already Knows, which in fact it is known to God, as He (God) is Omniscience (Psalm 139:1-6).

Through this catalogue (character-assassination and deception) of Evil, we have the strong ethical sense of God’s Character and Judgement against Human Wickedness. God says no to “Wickedness, boastful, workers of iniquity, liars, and those who kill by deceit or character-assassination.” Their Prayers are not heard, and God’s Judgement on them is certain.

God’s Rejection of those who speak falsehood and deceive shows forth to the exposition of the liars of Psalm 5:9 who are David’s enemies and the subject of his (David’s) lament. We too need to take moral inventory as we come before God. What separates us from Sinners, however, is not our righteousness but God’s Mercy.

God hears us, not because we are good, but because we have received His Goodness of His Son, our Lord Jesus Christ. David’s Prayer now takes shape as a Plea for Justice. The crescendo from the mild negatives of Psalm 5:4 “For You are not a God who has pleasure in Wickedness; neither shall evil dwell with You,” to the expression of Divine Wrath in Psalm 5:5b-6 “You hate all Workers of Iniquity. You shall destroy those who speak falsehood; the LORD abhors the bloodthirsty and deceitful man.”

God is David’s integrity and refuge when he (David) is under wrongful attack. This is shown in Psalm 143:2 “Do not enter into judgement with Your Servant, for in Your sight no one living is righteous.” –  Where David the Plaintiff (as he is in Psalm 5) pauses to acknowledge that if God is to test his (David’s) Character instead of his (David’s) case, he (David) would be undone. This is taken for granted in the David’s Protestations of Innocence.

1.3 The Renewed Prayer

Psalm 5:7-8 “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. Lead me O LORD, in Your Righteousness because of my enemies; make Your way straight before my face.”

1.3.1 The Worship

Psalm 5:7 “But as for me (David), I will come into Your house in the multitude of Your Mercy; in fear of You I will worship toward Your holy temple.” This contrasts with the debauchery (depravity) and deceit of the Wicked described in the Psalm 5:5-6. David’s entrance into God’s House, God’s Presence, in worship, is based on Divine Grace {“multitude of Your (God’s) Mercy” – hesed (Psalm 5:7a)}, or, through the abundance of Your (God’s) Mercy (Psalm 69:13,16).

It is God’s Mercy that David is Preserved. The theological significance of Psalm 5:7 lies in its teachings on approaching God’s Presence with humility, gratitude, and reverence, as well as acknowledging His Loving Kindness (Mercy) towards us. We need to remind ourselves of the privilege of coming into God’s Presence.

  • At the same time, God’s “Abundant {multitude} Mercy” is no grounds for presumption: Psalm 5:7b “In fear (reverence) of You I will worship toward Your holy Temple.” David’s Worship is never without Fear (reverence) – the reverent sense of God’s Presence.
  • This “Fear (reverence)” is before God’s Holiness and Wonder before His (God’s) luminous (glowing) Power and Awesome Works – Psalm 5:7b “In fear (reverence) of You I will worship toward Your holy Temple.” John, the Apostle, experienced this Fear (reverence) when he saw the Vision of the Risen Christ and “fell at His feet as dead” (Revelation 1:17).
  • The word “Worship” literally means “to bow down” in reverence and submission. Worship is an act of surrender. In both Hebrew and English, Psalm 5:7 is a chiasmus, although Translators have somewhat revised the structure. Literally it would read: 

But I, In the multitude of You Mercies, I will come to Your House
I will worship at Your holy Temple. In Your Fear (Reverence).

Worship is the utmost virtue of the Redeemed, and coming to the LORD, coming to His House, to worship Him is the great privilege.

1.3.2 David’s Desire

– Psalm 5:8 “Lead me O LORD, in Your Righteousness because of my enemies; make Your way straight before my face.” David’s enemies seek to kill him (2Samuel 15:13-1`4), so David needed to follow God’s Guidance to stay safe and to persevere in righteousness. Believers, too, need God’s Guidance as we navigate through the world that seeks to conform us to its philosophy and conduct.

In the beginning, David desire is that his Prayer be heard (Psalm 5:1-2), and he declared that he would begin his Prayer in the morning (Psalm 5:3), and before God’s Temple (Psalm 5:7).

Now David’s desire is that God will lead him in the Path of God’s Righteousness (Psalm 5:8a), because of his (David’s) Enemies (Psalm 5:8a), or, of “those that lie in wait for him” (RV, margin), lest, if he (David) makes a false step, his Enemies would triumph over him, and thus, bring discredit upon the cause of God and His People. When we are surrounded by Liars and Deceivers, it is only God’s Guidance that we do not fall prey to the Enemies.  

God’s Mercy, then, results in Worship and Worship results in David’s Desire – “Lead me, O LORD, in Your Righteousness because of my Enemies.” Here is what David desired and prayed for.

1.3.3 David’s Pathway

Psalm 5:8b “Make Your way straight before my face.” – God’s Righteousness is revealed in the straight way, He (God) makes before us. According to Romans 12:1-2, when we offer our bodies to the Lord Jesus, as Living Sacrifices in Worship, we then know God’s Will, that which is “Good (Moral),” “Acceptable (Agreeable),” and Perfect (Growing us into Maturity).”       

1.4 Denunciations

Psalm 5:9-10 “For there is no faithfulness in their mouth; their inward part is very wickedness (destruction); their throat is an open sepulchre (tomb); they flatter with their tongue. Pronounce them guilty (Destroy You them), O God! Let them counsels’ own counsels; cast them out in the multitude of their transgressions, for they have rebelled against You.”

1.4.1 Indictment

Psalm 5:9 “For there is no faithfulness in their mouth; their inward part is very wickedness (destruction); their throat is an open sepulchre (tomb); they flatter with their tongue.” Now in Psalm 5:9, the general indictment of Psalm 5:4-6 becomes specific. Psalm 5:9, describes the Enemies and brings us to the central issue of Psalm 5.

Psalm 5:9 contains David’s assessment of those that are against him. It is as if David becomes the Prosecuting Attorney whose central charge against the guilty is lying.

  • No Faithfulness in their mouth = No Steadfastness = “No Sincerity” (Psalm 5:9a).
  • Their attitude is only Wickedness (Psalm 5:9b).
  • Their throat is an open Sepulchre (Tomb – Psalm 5:9c).
  • They flatter with their tongue (Psalm 5:9d)– Literally, “they make smooth their tongues,” which may, perhaps, include flattery, but points rather to smooth arguments, specious reasoning, and the habit of making the worse appear the better cause.    

The “mouth,” the “inward part,” the “throat,” and the “tongue,” are all named as vehicles of Deception. The absence of “faithfulness” or steadfastness is covered up by flattery. The interior destruction and death, the depths of depravity, represented by the jolting metaphor of the throat as “an open tomb,” are all disguised by smooth words. We are reminded of Jesus’ rebuke on the Pharisees and His description of them as “whitewashed tombs…..full of dead men’s bones” (Matthew 23:27).

Paul used elements of Psalm 5:9 in Romans 3:13 where he, too, describes the Wickedness of men. This description of depraved man as used by Paul as being an accurate description of humans, not of David’s Enemies only, but of humans by nature. Verbal violence is as much an epidemic for us as it was for Ancient Israel, and we, too, fail to see the depths behind the cunning.

1.4.2 Deception

Psalm 5:9b “They flatter with their tongue,” warns us against this deception of flattery, the violent abuse of words, the costumes that veil the heart’s intentions. We live in an age of flattery. Manipulation and deception are all encompassing. People trained in Social Sciences mould People’s values, tastes, and behaviours through the media and advertisement. With the “marrying” of Psychology to Mass Communications, we are all subject to the exploitation of our fears, for economic gain. It was Hitler who fused technology and propaganda to become the last 20th Century European to command world history. His field general, Rommel, always travelled with a camera crew that sent daily newsreels back to the Third Reich. Hitler built an empire by deceiving untold millions. He made flattery an art, promising Germany a one-thousand-year empire.  

1.4.3 Call for Judgement

Psalm 5:10 Pronounce them guilty (destroy You them), O God! Let them fall by their own counsels; cast them out in the multitude of their transgressions, for they have rebelled against You.” – The Call for God’s Judgement is in order: “Pronounce them guilty (destroy You them”), O God.” It is God alone who can see the heart, and God is Righteous in declaring His Judgements.

The Prosecutor (David) asks a sentence of ultimate irony: that the guilty “Fall by their own Counsels.” Those who deceive will thus become the Prisoners of their own deception as they begin to believe their own lies and their own counsel cannot hold them up. This same passive Wrath of God is described in Romans 1. God gives them up to their own desires as the Sign of His (God’s) “No” against them.

  • First, comes the Sentence: “Guilty” = “Destroy You them, O God” (Psalm 5:10a).
  • Second, the Execution follows = “Let them fall by their own counsels” (Psalm 5:10b) – David’s Prayer against Ahithophel (2Samuel 15:31), and its remarkable outcome.
  • Third, the active Wrath of Final Expulsion = “Cast them out in the multitude of their transgressions.” (Psalm 5:10c).

The Motivation for this Appeal for Judgement is not Personal: ultimately the Rebellion is not “against me” but “against You (God).” This is the awful destiny of those who cover the tome (work) of their hearts by flattery. Then Psalm 5:10, with Strong Passion, David as much as exhorts God to destroy his Enemies, let them Fall, and to Cast them out.   

1.5 Blessings and Favours

Psalm 5:11-12 “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. For You, O LORD, will bless the righteous; with favour You will surround (compass) him as with a shield.”

1.5.1 David Rejoices

(Psalm 5:11) – David focuses on the Righteous and Prays that they might have cause to rejoice, to shout, and to be joyful (Psalm 5:11). In the Book of Psalms, the exhortation of “joy,” joyful,” “glad,” “gladness,” “rejoice,” occurs more than 90 times.  Psalm 5 ends on a note of joy. In contrast to the “fall” of the Wicked (Psalm 5:10a), David is joyful (Psalm 5:11).

True joy, a spontaneous expression of the heart and comes from those who “Put their trust in the LORD.” (Psalm 5:11a). The Person rejoices because “He trusts in God” and “Loves God’s Name” (Psalm 5:11).   The Reason for Rejoicing and Trust is threefold:

  • God defends David/Us (Psalm 5:11b).
  • The LORD blesses the Righteous (Psalm 5:12a).
  • The LORD compasses round about him as with the Shield (Psalm 5:12b. The Righteous needs do not fear what his Enemies can do to him because he (David/Us) has Divine Assistance and Protection.

David/Us can shout for joy despite troubles because he (David/Us) is defended (literally, “Covered”) by the Living God. “You do cover him” (“compass him”), is one whose only other occurrence is in 1Samuel 23:26, where it describes a hostile force “closing in” on David, only to find itself quietly deflected by God’s encircling, Providential care of him (David). Then, to trust in God is:

  • To have the joyful expectation. It lights up the future with a certain hope, our hope in God – Psalm 5:11a “But let all those rejoice who put their trust in You.”
  • To have the joyful experience. If it is a joy to trust God, it is double joy to find by experience that God accepts the trust He invites; rewards the faith that lays hold on His promise – Psalm 5:11b “Because You defend them; let those also who love Your Name be joyful in You.”  

God Protects us from our Enemies Deception (Psalm 5:11b). This leads us to perpetual, expansive, vocal delight: “Let them ever shout for joy.” (Psalm 5:11a). True joy comes from God’s Faithfulness and God’s Protection, all summed up in God’s Name (Psalm 5:11c). God’s Name Reveals:

  • The Character of God.
  • The Nature of God.
  • The Personhood of God.

To Call on God’s Name in Prayer is to actualise His Presence, and to be in His Presence is Fullness of Joy – Psalm 16:11 “You (God) will show me the path of life; in Your Presence is Fullness of Joy; at Your right hand are pleasures forevermore.”   

1.5.2 God Blesses

Psalm 5:12 gives the grounds for loving the Name of God: “For You, O LORD, will bless the Righteous; with favour You will surround (compass) him as with a shield.” All the joy of the Righteous springs from the fact that God’s Blessing is upon him. The sense of God’s favour fills the Psalmist’s heart with rejoicing. Psalm 5:12 concludes the Psalm on the Note of Assurance, with complete Faith that God, the Judge of all the Earth will do right (c/f Genesis 18:25). From experience, and simply because David believes in the God to whom he Prays, he boldly says, “With favour will You compass (the righteous) as with a shield” (c/f Psalm 3:3):

  • All of God’s Bounty is for the Righteous (Psalm 5:12a).
  • For the Individual who receives His (God’s) Mercy and respond in Worship and Obedience (Psalm 5:7-8).

Like “the shield” of Protection, “the favour” of the LORD will “surround” the Person who puts his trust in Him (God). Blessing and “favour” are for those who love the Name of the LORD. The Shield (tsinnah) is the large, long Shield that protected the whole body, is not for the defence of any part of the body, as almost all the other pieces are, but it is a piece that is intended for the defence of the whole body. The shield does not only defend the whole body, but it is the defence to the Soldier’s Armour also. Thus, Faith it is Armour upon Armour, God’s Grace that preserves all the other Graces. God’s Favour, thus encompassing a Person effectually Secured him against all dangers – Psalm 5:12b “You will surround (compass) him as with a shield.”  

1.6 Summary

Psalm 5, then, is the Prayer for Protection from Deception. It is only before the true God, in submission, to Him, and in Worship, that the Individual Person will find the Truth and be defended from the Deception of our Enemies. It is God who by His Spirit crushes the Lies about us, establishing us steadfastly in Himself. Since God is reality, He makes us real. This is the favour which surrounds us “as with a shield.”

Psalms 4 – Prayer for Deliverance

1.0 The Statement

As we have already mentioned in the Preface to Psalm 3, Psalm 4 was written when David was fleeing from his son, Absalom. David crossed the Jordan after being warned by Hushai, his Counsellor and Friend, not to stay in the Wilderness of Judea. Hushai remained with Absalom to confound and confuse the Counsel of Ahithophel, who had sided with Absalom (2Samuel 17:16).

Psalm 4 is called an “Evening Psalm of Trust” – From Psalm 4:4b, 8, we may surmise that David’s Prayer was written at the end of the day:  Psalm 4:4b, 8 “Meditate within your heart on your bed, and be still…..I will both lie down in peace, and sleep; for You alone, O LORD make me dwell in safety.” Thus, as Psalm 3 is a devotional for the morning hour, Psalm 4 serves the same function for the evening hour.

Traditionally, Commentators have connected Psalm 4 with Absalom’s Revolt, also the background of Psalm 3. The Godly Person in distress may quietly repose (relax) in the arms of God. The historical occasion for this Psalm is probably the same as Psalm 3. However, here David’s Lament becomes the Song of Trust to express David’s Relief:

  1. God gives Righteousness – Psalm 4:1a “Hear me when I call, O God or my righteousness!”
  2. God is Gracious and Merciful – Psalm 4:1b “You have relieved me in my distress; have mercy on me and hear my Prayer.”
  3. God Relieves Distress – Psalm 4:1b “You have relieved me in my distress; have mercy on me and hear my Prayer.”
  4. God Sets Apart the Godly – Psalm 4:3a “But know that the LORD has set apart for Himself him who is godly;…”
  5. God Hears Prayer – Psalm 4:3b “The LORD will hear when I call to Him.”
  6. God is Trustworthy – Psalm 4:5b “Put your trust in the LORD.”
  7. God Puts Gladness in David’s Heart – Psalm 4:7 “You have put gladness in my heart more than in the season that their grain and wine increased.”
  8. God Gives Peace – Psalm 4:8a “I will both lie down in Peace and sleep;….”
  9. God Provides Safety – Psalm 4:8b “For your along, O LORD, make me dwell in safety.”

David’s Serenity of Tone throughout is the result of his experiences of God’s Help in the Past. Even as God gave rest in his (David’s) previous experiences recorded in Psalm 3:5 “I lay down and slept; I awoke, for the LORD sustained me.” There is Assurance that He (God) will provide that same Peaceful Rest again. David continued experiencing God’s Help and he (David) admonishes his Enemies that it is useless to attack God’s Servant. The Title of Psalm 4 indicates that it was incorporated into Israel’s Public Worship at an early date. Two additional technical terms are found in the Title of Psalm 4. The Choirmaster or Chief Musician occurs first and then the Name of the Instrument or the Melody, Neginoth (stringed instrument), follows. But Ancient Versions suggest Vocalisation “Nehaloth” = Inheritances. It seems therefore better to read here “Concerning Inheritances.” This suits the Tenor of Psalm 4, which emphasises God our Portion. Two Inheritances are spoken of:

  • First, the LORD in His People – “For the LORD’s Portion is His People; Jacob is the Lot of His Inheritance” (Deuteronomy 32:9).
  • Second, Israel’s Inheritance in the LORD – “The LORD is the Portion of Mine Inheritance and of the cup; thou maintain my lot” (Psalm 16:5).

Spiritual Inheritances are more precious than temporal ones (Hebrews 10:34 R.V). Psalm 4 is also the Davidic Psalm, as the last two words of the Title indicate.

1.1 David Seeks God (Psalms 4:1)

– From Psalm 4:1, David calls upon God to hear him, to the final Psalm 4:8 in which he (David) expresses his profound confidence in his Security in God, we feel the living relationship between God and His Servant, David, is very profound. In the middle Section (Psalm 4:2-6) are Admonitions to People. This is very dynamic at times create abrupt transitions, and changes in subject matter or mood. But this is not an artificial literary composition; rather it is personal communication in prayer. Psalm 4 begins and ends with addresses to God – Psalm 4:1a, 8b “Hear me when I call, O God….O LORD, make me dwell in safety.”  The Movement of David’s Thought in Psalm 4 is from Confidence that God Hears and Answers (Psalm 4:1-3), to Calling to Trust God (Psalm 4:4-5), a Confession of Faith in God (Psalm 4:6-8), and Gladness in His (God’s Presence that allows us to sleep in safety.

1.1.1 David’s Call

Psalm 4:1 “Hear (answer) me when I call, O God of my righteousness. You have enlarged me when I was in distress; have mercy upon me and hear my Prayer.” – Psalm 1:1 is an introduction with three Imperative Verbs: “(a) Answer {hear}, (b) have Mercy, (c) And Hear.” David’s appeal to God for deliverance from his Enemies is based on three Facts:

  • First, David’s relationship and fellowship with God – “Hear (Answer) me when I call, O God of my righteousness.” (Psalm 1:1a).
  • Second, David declares God’s Changelessly Holy Character – As literally – “My Righteous God” (Psalm 4:1b).
  • Third, David declares his experience – “You have enlarged me when I was in distress.” (Psalm 4:1c). God will deliver David from his distress because God Character is Unchangeable.

1.1.2 David’s Appeal (Psalms 4:1a)

Psalm 4:1a “Hear (answer) me when I call, O God of my righteousness.”  – The emphasis by repetition in Psalm 4:1 is on God’s Hearing Prayer. Whatever the cause of the distress as indicated in Psalm 4:1, the answer lies in God’s Word and in bold believing Prayer.

  • “Hear (Answer) me when I Call” (Psalm 4:1a).
  • “Have Mercy (be Gracious) on me and hear my Prayer” (Psalm 4:1b).

When David begins in Psalm 4:1a with the Call upon God to hear him, he also at the same time, identifies the Person to whom he calls: “O God of my righteousness.” David acknowledges that “the righteousness” he possessed, come from God. Furthermore, included in the phrase: “O God of my righteousness,” is that God has proven Himself to be righteous and capable of deliverance. David’s past experiences led him to believe that God will again meet his (David’s) desperate needs. The term “righteousness” (sedeq) in the Old Testament is rich in meaning:

  • God is Righteous because of He is Consistent and Absolute Action.
  • God is His Own Standard of Righteousness, and there is no greater measure.
  • Righteousness implies relationship: God is Righteous in that He keeps His Covenant with His People, upholding His Moral Law, and fulfils His Promises. Thus, as “Righteous,” God is both our just Judge and our Saviour.
  • The God who sees that I and my cause are Righteous and who will certainly lend me help.

David addresses God as “his Righteousness” In a word, God is Righteousness and He has given His Righteousness to David:

  • It is God who has made His Covenant with David – the Davidic Covenant (2Samuel; 1Chronicles 17; Psalm 89; Psalm 132).
  • It is God who has established David’s Kingdom (1Samuel 16:13; 2Samuel 5:3-5; 1Chronicles 11:3; 2Samuel 7).
  • It is God who Promised him a Throne Forever (2Samuel 7:15-16).
  • It also Points to the Final Gift of Righteousness given in Jesus Christ (2Corinthians 5:21).  

It is Christ who is Righteous because He has fulfilled the Law in perfect obedience to the Father (Matthew 5:17; Romans 10:3-4). It is Christ who dies on the cross, not for His own sins (for He had none – 2Corinthians 5:21; Hebrews 4:15; 1Peter 2:22; 1John 3:5; John 14:30 {Amp}), but for our sins (2Corinthians 5:21).

When we received the Lord Jesus Christ, as our Lord and Saviour we receive also His (Christ’s) Righteousness. Paul writes in 2Corinthians 5:21“For He (God) made Him (Christ) who knew no sin to be sin for us, that we might become the righteousness of God in Him.” God hears us, as he hears David, when we call because we are clothed in Christ’s Righteousness, thus, we declared indeed, the God is the “God of my Righteousness.” (Psalm 4:1a).

1.1.3 David’s Experience (Psalms 4:1b)

“You have enlarged (delivered, NKJV) me when I was in distress.” David’s past experiences led him to believe that God will deliver him from his present situation. David’s Prayer draws strength from his Past. David calls on God in his distress, and it was at this time of anguish that God enlarged him.  This speaks of a spiritual enlarging by which we receive a deeper appreciation of God’s Ways and Dealings when we pass through suffering and are troubled by our Enemies.

The Enlargement also means “To make Room for me – set me at Ease.” The enlargement is during the time of his {David’s} distress – The root meaning of “distress” here is “to be bound, tied up, restricted,” much like an Army besieged on all sides by the Enemies. Since God has given relief to David, before; David can expect relief again. David’s Memory serves a twofold Function:

  • First, David reminds God of His {God’s} Past Deliverance and His {God’s} Future Action.
  • Second, David builds his own Faith, in God, to expect help from Him {God} again.

Here we see that Power in Prayercomes in part from our experience in God. Satan tries to discourage us by making us forget our past experiences. As we seek God for help, we need to remember our experiences with God and of His {God’s} Mighty Works. Experiences are not Presumption.

1.1.4 God’s Mercy (Psalm 4:1c)

“Have mercy on me and hear my Prayer.” – Once again, David throws himself before God. Psalm 4:1, is David’s cry, repeated in hundreds of varied forms throughout these Psalms (cf Psalm 5:2; Psalm 6:2; Psalm 9:13; Psalm 27:7; Psalm 30:10, etc). David standing upon God’s Righteousness produces such hope that he {David} presses on to know and experience God’s Mercy and David’s Expectation of Restoration. There is no limit to God’s Restoring Power. 

1.2 David’s Chargem (Psalms 4:2)

“How long, O you sons of men, how long will you turn my glory into shame? How long will you love worthlessness and seek after falsehood (leasing)? Selah.” The first words directed to David’s Human Audience are Words of Appeal to People’s Goodwill and Good sense. The three Phrases are clipped and abrupt:

  • The “Sons of Men” turn David’s Glory into Shame (Psalm 4:2a)
  • The “Sons of Men” Love Vanity (Worthlessness – Psalm 4:2b).
  • The “Sons of Men” seek Lies (Seek after Falsehood (Leasing – Psalm 4:2c).”

1.2.1 The Charge (Psalms 4:2a)

“O you sons of men, how long will you turn my Glory {Character & Honour} into shame?” The “sons of men” is not a mere periphrasis (indirectness) for “men.” It is a title of some honour and dignity.The title is equivalent to our “sirs.”

  • David’s Enemies {Absalom & Company} attempt to injure David’s Personal and Kingly Honour (his Glory) by false and evil reports, to promote David’s overthrow and downfall.
  • David’s Character and Office (Kingship) are the two most precious things that David’s Enemies attacked.

Most Commentators take Psalm 4:2 as the substance of David’s Complaint. But this is not the case, while David waits in Prayer before God (Psalm 4:1); he {David} makes the Meditative Appeal to his Opponents (Absalom, Joab, Abishai, and others of David’s Own Party), charging them with dishonouring the Royal Dignity of Kingship he (David) has received from God (1Samuel 16:13; 2Samuel 5:3-5; 1Chronicles 11:3), and recalling the misrepresentations of the facts which had led them to join Absalom’s led Rebellion (2Samuel 15:1-6). Absalom and Company have loved vain schemes and thrived on falsehood (Psalm 4:2b) – Joab’s treachery and falsehood were notorious (2Samuel 3:27 – the Killing of Abner; 2Samuel 20:8-10 – the killing Amasa).  The Context is reference to his son, Absalom’s Revolt, especially since the term “sons of men” is technical, referring to the Leaders of God’s People.

Also, note that these men were Great in the Sight (highly respected – Absalom, Joab, etc) of the Nation of Israel. It is a terrible thing when our Enemies are highly respected, for they have credence in the eyes of others who do not know the whole situation. Such was the case with Absalom’s uprising against King David.

1.2.2 The Question (Psalms 4:2b)

“How long…….will you turn my glory to shame?/How long will you love worthlessness (shame) and seek falsehood?” Many Notable People followed Absalom because they were superficial in their relationship with God and were therefore void of God’s Wisdom. Because they lacked spiritual discernment, they sided with the wrong People {Absalom and Company}, and many of them died in consequence of their wrong judgement. Here we can see the importance of having discernment and siding with the Godly. –  Shame (Psalm 4:2b) – The “shame,” the Hebrew word may also mean “worthlessness,” and “falsehood;” would refer to their attack upon David which is at the same time an attack on God who made him {David} King (1Samuel 16:13; 2Samuel 5:3-5; 1Chronicles 11:3).

1.3 David’s Confidence (Psalms 4:3)

Psalm 4:3 “But know that the LORD has set apart for Himself him who is Godly; the LORD will hear when I call to Him.”  David’s Assurance – “But know that the LORD has set apart him who is godly for Himself.” (Psalm 4:3a). David wishes that we might know that God Sovereignty sets apart the Godly for Himself. It is interesting that coupled with that truth is the one regarding our ability to call on Him. So, on the one hand God calls, or set apart, the godly and on the other hand He hears those who call on Him. In the one instance God initiates the action, and in the other man does. In Psalm 4:1-3, then, David addresses God in Confidence:

  • God’s Righteousness is David’s Righteousness (Psalm 4:1).
  • God is David’s Justification (Psalm 4:1).   
  • God has delivered David and will continue to deliver him (Psalm 4:1).
  • God has set David apart (Psalm 4:3).

Nothing can keep David from boldly coming to God. In coming to God’s Character and holding God to His own Character and Calling upon the God who delivered him from danger in the past (Psalm 4:1). This is the basis of David’s Assurance: “The LORD will hear when I call unto Him.” Although David was disgraced, by others (Psalm 4:2), yet still David is God’s Servant, set apart to God’s Service, and therefore he (David) shall be heard by Him (God – Psalm 4:1). He will hearken to and grant David’s prayer:

  • Prayer is the Natural Language of Faith.
  • Prayer is an Expression and Exercise of our Personal Relation to God (Psalm 119:73, 94).    

1.4 David Warns (Psalms 4:3)

“But know that the LORD has set apart for Himself him who is godly; the LORD will hear when I call to Him.” – David reinforces his appeal by a warning reminder of his special place in God’s Providential ordering of affairs. David’s Opponents do not know that despite his failures, David was a man who sought to please God and was set apart by God for His {God’s} good pleasure (Psalm 4:3). David does not refer to his position as the LORD’sAnointed but simply to his Godly Character. Being innocent of their charges, he confidently trusts God to intervene for him (Psalm 66:18).

1.5 Stand In Awe (Psalms 4:4)

Stand in awe, and sin not; commune with your own heart upon your bed and be still. Selah – David’s Confidence in God now leads to a Series of Exhortations:

First, Stand in Awe and Sin Not – Be angry and do not sin, seems strange until we remember that Anger unexpressed yields many a restless night. On the Psychological Level, we release our anger to God, which prepares us for Restful Sleep. The Exhortation Indicates:

Second, the Concern shown by David is to his own men, who are warned against excessive Anger and its natural result. This rendering is preferred by Dr. Kay, Heng Stenberg and others. This is parallel to Paul’s Teaching in Ephesians 4:26a “Be ye angry, and sin not.”

Third, David’s Rebuke – This could also be taken as David’s rebuke again those Nobles who had revolted against him. David tells them to stand in awe of what God is doing because God allowed Absalom to revolt against David, for His (God’s) Purposes. Therefore, he (David) urges them not to run with the Wicked, for God will shortly destroy them. Think it out prayerfully upon your bed at night, tremble, and sin not. In quietness David’s Opponents should meditate on their needs and sin not. They should speak to their own conscience and be silent.

Fourth – Meditate – “Commune with your own heart upon your bed” – When our Anger is expressed and released, we are ready for the Next Imperative “Meditate within your heart on your bed and be still.” As we turn from all the injustice and rebellion done to us, our hearts are open to God, His Truth (God’s Logos Word), His (God’s) Word and His Will.  The phrase “meditate within your heart” employs a Hebrew verb (amar) which means “to consider, to reflect.” We are to think carefully in our hearts to reach clear conviction. The verb is parallel to “meditate” (hagah) in Psalm 1:1. As we reflect, our minds actively consider the day now behind us, our Plans for the Future, our Problems, our needs, and God’s Word in relation to all of this.

Fifth, Paul’s Injunction: “Let not the sun go down upon your wrath” (Ephesians 4:26b). Anger cools is a little time be suffered to pass – if a night be allowed for reflection, and no action be taken till the morrow.  As ever, human anger trembles on the brink of sin (Ephesians 4:26; James 1:20) and before continuing in their opposition they would do well to listen to the voice of conscience speaking in their hearts.

Sixth, “Be still” – David continues “And be still.” After our minds have been active in meditation, we must stop and be silent. In the silence, God speaks to us. When, after a time of reflection, I am silent before God, I find I am receptive to what God wants to say to me. I receive a phrase from Scripture, directive, or an impression from God. Too often our Prayer is one way. We tell God what we want, we think over our problems, and then we complain that God does not speak to us. Anthony Campolo says it is as if we called Someone on the phone, talked a blue streak, and then hung up complaining of their silence, before they ever had a chance to say anything in return. As we are “still” before God, insight, direction, and healing will be ours.

Seventh, Selah = Selah means “Pause before going on.” The Second Strophe being ended, another “Pause” is to take place, during which David’s exhortation may be made the subject of consideration. The word “Selah” seems appropriate here in view of the words “be still” which precede.

1.6 Contrite Heart (Psalms 4:5)

“Offer the sacrifices of righteousness and put your trust in the LORD.” – The Hebrew verb used here for “offer” is the basic word for ritual sacrifice. In its noun form it means animal sacrifice. The literal execution of this command for “righteous sacrifice” would be to offer the proper slaughtered animal. Since this would be impossible while lying upon his bed, however, David is probably referring to the “Sacrifice of Joy” before God (Psalm 27:6; Hebrews 13:15-16).

After the “Sacrifice of Praise and Thank-giving” we are ready to find our Trust in Him (God) as the final exhortation: “And put your trust in the LORD” (Psalm 4:5b) or literally, “Upon” the LORD, is fulfilled. This is not merely an intellectual act; it is throwing ourselves upon God – all that we are, much as John learned upon Jesus’ breast (John 13:23).  

The logical parallel is that of Trust in God to whom they offer these Sacrifices: “Right sacrifices,” – David now instructs those who have hearkened to his impassioned plea to offer the Sacrifices of Righteousness, which flow from a broken and contrite heart (Isaiah 66:2b; Isaiah 57:15; Psalm 34:18; Psalm 51:17). Therefore, it is appropriate that Sacrifice must be accompanied with Trust, in Him (God).  When the heart is right relationship with God, He (God) will show whose side He is on and whom He favours.

This is also an indicative of the heart desirous of being at Peace with God, offer the Way of Restoration, and in calling his opponents to take this course David summons them from their baseless reliance on Absalom to “Trust in the LORD.”

1.7 God’s Backing (Psalms 4:6)

“There are many that say, who will show us any good? LORD, lift thou up the Light of thy Countenance upon us.” – Pessimists are numerous in all Ages.  Even among David’s own Followers there were those who were questioning whether God would bless them. They were beginning to doubt David because of all the adversities he was facing. Many who doubted and desponded, anticipating nothing but continued suffering and hardship. What turmoil David had all around him!

But David recalls that in contrast to the many Opponents of Psalm 3:1 there are many looking to God alone for alleviation, and resting as they do this on God’s Unchanged Character as shown in the Aaronic blessing of Numbers 6:26 “The LORD lift up His countenance upon thee and give thee Peace.”

Yet, in the midst of all this, David’s Greatness shines even brighter. David is wholeheartedly confiding in God, and his relationship with God attained new heights in this trial. When there was no one to encourage him, he turned to God and found his comfort in Him (1Samuel 30:6).

1.8 Gladness (Psalms 4:7)

“You have put gladness in my heart, more than in the season (time) that their grain and the wine increased.” – Many Individuals are discontented and pessimistic, lacking the gladness which David knew.

David is an example to the desponding Followers. Notwithstanding his sufferings and calamities, God has looked on him, and so “put gladness in his heart.” God is always the Initiator and Provider.

C.S Lewis points out; we will never know joy by seeking it. Joy and gladness come as a side-effect of God’s Presence – Acts 3:19b “So that the Times {Kairos} of Refreshing may come from the Presence of the Lord.” –  When Lewis became a Christian, he was in his words “surprised by joy.”

God’s Joy of His Presence, David continues, is more than that of the Harvest when “Grain and Wine increased.” It is more because we are:

  • Experiencing the Creator {God}rather than the Creation.
  • Experience with the Person rather than with things.
  • Eternal Presence rather than the Passing Material Gain.

David knows that God’s help in a time of need causes more gladness than bumper crops – Psalm 4:7 “You have put gladness in my heart, more than in the season (time) that their grain and the wine increased.” David confesses joyfully that in his own desperate plight he experiences an inward sense of Divine Grace, which far surpassed the material blessings of food brought by the aged Barzillai (2Samuel 17:27-30):

  • David Source of Joy is God Himself (Nehemiah 8:10b). How often do David luxuriates (enjoy) in telling what God was to him – Rock, Shield, Sun, High Tower, Fortress, Refuge, Strength, Salvation, and his Exceeding Joy.
  • One excellent feature of God’s Joy is the sense of security it brings with it in the most perilous surrounding.

The Quality and Degree of God’s Joy – Psalm 4:7b“More than in the time that their grain and the wine increased” 

  • God’s Gladness imparted is of a Far Higher Quality.
  • God’s Gladness is a Gladness of Greater Zest.
  • God’s Gladness is a Gladness remarkable for its Persistency.
  • The Believer’s Joy in God Surpasses the Joy that the World gives.
  • God’s Joy never palls upon the taste “The world passes away, and the lust thereof; but he that does the Will of God abides forever.”

It is the experience of true forgiveness for his sins that sustained David through all these adversities and conflicts. Those who experience true Repentance will also know the Renewal of the Joy of God’s Deliverance as David does. The joy David experiences in the Deliverance from his Enemies is far greater than the Joy of the farmer when he reaps a good harvest. It was this Joy and Gladness that sustained David during the time of his Flight from Absalom.

1.9 Peaceful Sleep (Psalms 4:8)

“I will both lie down in peace, and sleep; for You, LORD, only makes me dwell in safety.” – It is God’s Gladness imparted that have invaded David’s heart. The consequence of God’s Presence is sleep and serenity. David concludes: “I will both lie down in Peace, and Sleep.” The stress is “on Peace” (Shalom). Literally, he writes: “In Peace – together I will lie down and sleep.”  Out of God’s Assurance that He (God) hears David’s Prayer (Psalm 4:1); and out of the Worship and devotion of his (David’s) Heart, now God’s Peace and Wholeness are David’s as he surrenders to sleep, a sleep that comes from the Security of Yahweh: “For You alone, O LORD, make me dwell in safety.” It is only God who guards him (David), through the night and fill him with His Presence. This assurance: “Dwell (lie down) in Safety” (Psalm 4:8), is found repeatedly in the Old Testament (Isaiah 14:30; Hosea 2:18; Deuteronomy 12:10; Jeremiah 23:6). This Security in the Lord Jesus is the basis of our Confidence.

1.10 Psalms 4 Closes

with the picture of Peaceful Sleep possible to the Person who knows God’s care by Personal Experiences. David’s Confidence in God enables him to lay himself down calmly and tranquilly to sleep, whatever dangers threaten him. Even in his moment of anxiety, he is able to have toss-free Sleep. David has the Satisfaction and Assurance in thinking that it is God only who watches over him. All other help would be vain, superfluous:

  • God alone brought Israel through the Wilderness (Deuteronomy 32:12).
  • God alone established Israel in Canaan (Psalm 44:2-3).

David feels that he needs no other Helper and Protector. God alone gives David Protection and that makes him to dwell in safety even when he was alone. Because of this Joy and Gladness, David said as he fled across Jordan that he would experience the blessed sleep of God, for as Psalm 127:2 says, God “Grants sleep to those He loves” (NIV).

Peace (Shalom) is the Word loaded with meaning. Our English Word does not do justice to that word “Peace” (Shalom). Included in the Peace are the ideas of:

  • Economic and Physical Satisfaction.
  • Of Health.
  • Of Peace with God and men.

All this was possible in David’s day, and is also possible in ours, because God makes us dwell in safety.

Example: On the night preceding the execution of Nicholas Ridley (AD1500 – 1555), Bishop of London, his brother offered to pass his last hours in his company, but the bishop refused, saying that he meant to go to bed and sleep as quickly as he ever did in his life – “I will lay me down in peace, and take my rest, For it is Thou, Lord only, that makest me dwell in safety.”  The Next Morning, he was chained to the stake in the town ditch, opposite the south front of Billiol College, Oxford, As the flames rose round him he exclaimed with a wonderful loud voice: “In manus tuas, Domine, commendo spiritum. Domine, recipe spiritum meum. “And then in English: “Lord, Lord, receive my spirit.”Application-Psalm 4 is the Rewarding Exercise for the Evening. By following Psalm 4’s Guidelines and Directive for devotion, it becomes the Perfect Prescription for Peace and good night sleep. Out of the heart of trust in the LORD will result in the Serenity and Joy of His (God’s) Effective Presence. “The LORD will hear when I call. …put your trust in the LORD for You alone, O LORD, make me dwell in safety.”

Application-Psalm 4 is the Rewarding Exercise for the Evening. By following Psalm 4’s Guidelines and Directive for devotion, it becomes the Perfect Prescription for Peace and good night sleep. Out of the heart of trust in the LORD will result in the Serenity and Joy of His (God’s) Effective Presence. “The LORD will hear when I call. …put your trust in the LORD for You alone, O LORD, make me dwell in safety.”