Nick Uva

Psalm 6 is another Psalm of trouble in which David reaches out to the Lord, except this time in more distress of soul. We have more of a window into David’s distress than in previous Psalms, and he reaches a new depth of honesty as he shares his pain. Here he has the sense that God may possibly be against him.

This is another “imprecatory psalm,” in which David actively prays against his enemies. Again, under the New Testament we do not pray these kinds of prayers – unless they are our spiritual enemies.

This Psalm is also directed to the Chief Musician. The word sheminith here means “the eighth,” or perhaps an octave. It may mean a song sung by low voices, and it has been suggested that a low tone would fit the mood. It may also be an eight-stringed instrument that is being referred to.

1 O LORD, do not rebuke me in Your anger, neither chasten me in Your hot displeasure.

2 Have mercy on me, O LORD; for I am weak; O LORD, heal me, for my bones are troubled.

3 My soul is also sorely troubled, but You, O LORD, how long?

• David fears that the Lord is rebuking him in anger. David knew that God was entitled to rebuke him if He thought it was necessary – but the idea that God might exercise His wrath against David was too much to bear. The Bible says that God reserves wrath for His enemies.
• Next, he appeals to God’s mercy. Because God has experienced human weakness, He knows full well the limitations of our nature. The weakness of David had even extended beyond his soul and into his physical being. His bones had become troubled.
• In verse 3 he becomes almost defiant. His soul is troubled and he asks God how long it will be?

4 Return, O LORD, deliver my soul, oh save me for Your mercies' sake.

5 For in death there is no remembrance of You; in the grave who shall give You thanks?

6 I am weary with my groaning; all night I make my bed to swim; I water my couch with my tears.

7 My eye is consumed because of grief; it grows old because of all my enemies.

• The next section is more argumentative. He asks for God to return. It is not as if God actually goes anywhere… He is omnipresent! This is an example of what is called anthropomorphism: ascribing human characteristics to God. This is a common device in the Scriptures which helps us to understand God. The Bible speaks about God’s wings, etc., but we are not to understand that God has actual wings, as God is a spirit. But to human beings, the sense that God is not fighting for us makes us feel as though God is distant, and we have no better words with which to talk about the experience.
• In verse 5 there is a difficult topic – the idea that the dead do not praise God. We must remember certain things here. David’s revelation of the afterlife was limited. Only with the New Testament did mankind receive a complete revelation of what occurs after death. This does not mean that David was in error; he could not have been in error because he was speaking Scripture by the Spirit. In fact, the situation of those in the grave (sheol) was different before Christ. Before Christ both the righteous and the unrighteous dead were together in the underworld. In Ephesians 4 we read how Jesus led captivity captive, and we believe that this is a reference to His loosing the righteous dead from that compartment within the underworld called “Abraham’s Bosom.”
• Still, the dead give God no praise in the sense that they cannot add any longer to the praise of God in this world.
• In verses 6 and 7, David poetically describes His weeping in the night seasons. The tears of the righteous are precious to God. Jesus Himself wept in moments of strong emotion. This was not viewed as unmanly in any way, nor too emotional for the realm of religion.

8 Depart from me, all you workers of iniquity; for the LORD has heard the voice of my weeping.

9 The LORD has heard my supplication; the LORD will receive my prayer.

10 Let all my enemies be ashamed and exceedingly troubled; let them return and be ashamed suddenly.

• David concludes the song with one of his typical warning to the unrighteous. “Workers of iniquity” is a stronger phrase than “sinner.” These are people who practice and devise evil, and spread it. Although they might have mocked David in his weakness and illness, he wants them to know that God has heard him.
• The word supplication in Hebrew carries the idea of asking for mercy and grace. Many times we do not know how to pray as we should – we do not know what to ask for. David had practiced the wisdom of simply asking for God’s mercy in his situation. This type of praying asks for God’s grace, mixed together with His wisdom. For God knows what is best for us and what will also bring Him glory.
• When David was being chastened by God (and all Israel with him) he was given the choice of three different judgments. His response was to ask for the mercy of the Lord and to let God pick. He said, ” I am in great trouble; let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man.” (2 Sam. 24)
• David said the Lord would receive his prayer. It is important to know that God does not receive all prayers. David had said himself that if he regarded iniquity in his heart the Lord would not hear him. (Psalm 66:18) There are many other things besides sin that can keep our prayers from being hindered, such as trouble in marriages (1 Peter 3:7) and praying with a double mind. (James 1:8) May our hearts be pure so that nothing will hinder our prayer and our abiding in Christ!

1 < To the chief Musician upon Nehiloth, A Psalm of David. > Give ear to my words, O LORD, consider my meditation.

2 Hearken to the voice of my cry, my King, and my God, for I will pray to You.

3 You shall hear my voice in the morning, O LORD; in the morning I will direct my prayer to You, and will look up.

4 For You are not a God who has pleasure in wickedness, neither shall evil dwell with You.

5 The foolish shall not stand in Your sight: You hate all workers of iniquity.

6 You shall destroy those who speak lies; the LORD will detest the bloody and deceitful man.

7 But as for me, I will come into Your house in the multitude of Your mercy, and in thy fear I will worship toward Your holy temple.

8 Lead me, O LORD, in Your righteousness because of my enemies; make Your way straight before my face.

9 For there is no faithfulness in their mouth; their inward part is wickedness; their throat is an open grave; they flatter with their tongue.

10 Hold them guilty, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against You.

11 But let all those who put their trust in You rejoice: let them shout for joy always, because You defend them; and let those who love Your name be joyful in You.

12 For You, LORD, will bless the righteous; with favor You will surround him as with a shield.

The Fifth Psalm is yet another Psalm of David when he is encountering trouble. Like the two previous psalms, this one has an explanatory note: it is directed to the Chief Musician, and it is to be performed on nehiloth, which means flutes.

Psalm 5 carries the same pattern as the previous Psalms – starting with a man being attacked by unrighteous enemies. It carries a great description of the evil of men and particularly of their words. In Paul’s letter to the Romans, he uses David’s description in a list of Scriptures to show how evil and depraved the human race is without God. David closes with a ringing declaration of the protection and blessing of God which will surround the righteous with favor.

1 < To the chief Musician upon Nehiloth, A Psalm of David. > Give ear to my words, O LORD, consider my meditation.

2 Hearken to the voice of my cry, my King, and my God, for I will pray to You.

3 You shall hear my voice in the morning, O LORD; in the morning I will direct my prayer to You, and will look up.

A. In Verse 1 David asks God to hear His words. We know that God is hearing but yet our humanity moves us to ask God to “pay attention,” as it were.

B. He also asks God to consider his meditation. This is a word which means something like a complaint. It also carries the idea of inward moaning and groaning. In the New Testament we have something similar in the sighs and groans of the Spirit within us. David was not above complaining to God, and indeed pouring out one’s complaint to God is seen in the Psalms as something spiritually healthy. Pouring out one’s complaint to others may actually keep us from meeting God and receiving help in the matter!

C. In Verse 2, David is reminding God that he belongs to Him – calling Him “my King and my God.” It is a wonderful thing to belong to God and be able to say with confidence that He is indeed our God. Jesus of course completed the picture by reconciling us to God, so that we can call Him Father, too. And the Son has become our Friend. Wonderful love of God!

D. David says that he will pray in the morning. What better way to start the day than with prayer to God? The famous Bible commentator Matthew Henry said, “Let prayer be the key of the morning and the bolt of the evening.”

E. He also says he will look up. Praying at the beginning of the day enables us to look Heavenward and get God’s perspective on the day, rather than living under the sun.

4 For You are not a God who has pleasure in wickedness, neither shall evil dwell with You.

5 The foolish shall not stand in Your sight: You hate all workers of iniquity.

6 You shall destroy those who speak lies; the LORD will detest the bloody and deceitful man.

7 But as for me, I will come into Your house in the multitude of Your mercy, and in thy fear I will worship toward Your holy temple.

A. In Verse 4, David knows that he must stay in God’s path to enjoy the favor of the Lord. God takes no pleasure in wickedness. You cannot bring about good by doing what is detestable to the Lord, no matter how lofty your motives may seem.

B. Evil will not dwell with God. Spurgeon said it best when he said, “He will not afford it the meanest shelter. Neither on earth nor in heaven shall evil share the mansion of God. Oh, how foolish are we if we attempt to entertain two guests so hostile to one another as Christ Jesus and the devil! Rest assured, Christ will not live in the parlour of our hearts if we entertain the devil in the cellar of our thoughts.”

C. The foolish will not stand in His sight: the fool is the one who has said in his heart that there is no God (Ps. 53). Those who live their lives carelessly, as though there were no God, will pay the consequence. They will be brought before God but not remain with Him.

D. God hates workers of iniquity. We know that God so loved the world that He gave His Son, but it was necessary for the Son to suffer precisely because God is angry with the wicked everyday, as David said in Psalm 7. The Bible never whitewashes man’s sin nor does it pretend that the wrath of God is not coming against those who work iniquity. This is just as true in the New Testament as in the Old. In Romans 1 we read that the wrath of God is revealed from Heaven against all ungodliness. It should be obvious to all who read the Word that God will judge the world.

E. Because God is truth, His Word speaks often against lying. We do not need to elaborate here on how wicked a lie is nor the destruction it can cause. Murderous and deceitful people will have no place in God’s Kingdom.

8 Lead me, O LORD, in Your righteousness because of my enemies; make Your way straight before my face.

9 For there is no faithfulness in their mouth; their inward part is wickedness; their throat is an open grave; they flatter with their tongue.

10 Hold them guilty, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against You.

A. David asks to be led in God’s path, not his own – a good piece of wisdom! He knows he needs to be led by God because of man’s treachery.

B. This is a classic description of the wickedness of men as expressed in their speech. In addition to lying, the sin of flattery is mentioned here. Flattery is not harmless, as many think. Flattery is the beginning of manipulation and deception.

C. David prays that they will fall by their own counsels. This is an interesting prayer and it reflects the belief of the Jewish people that God uses the evil a man plans against others to destroy the man himself. Proverbs 26:27 says that he who digs a pit will fall into it. We also have the biblical example of Haman, hanged on the very gallows he had prepared for Mordecai in Esther 7.

11 But let all those who put their trust in You rejoice: let them shout for joy always, because You defend them; and let those who love Your name be joyful in You.

12 For You, LORD, will bless the righteous; with favor You will surround him as with a shield.

A. David ends with a call to the righteous to rejoice. It always calls for faith to rejoice head of time for what God will do – indeed, we could say that this is the very essence of faith! Only a living faith can thank God for what He has promised, confident that it has already been granted.

B. We can shout for joy because He is fighting for us. He will indeed bless the righteous and with favor surround us like a shield. The word “surround” here also has the meaning of “crowning.” The picture is certainly one of protection, but there is also a picture that our adornment from God will be a crown of favor on our head!

1 To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: you enlarged me when I was in distress; have mercy on me, and hear my prayer.

2 O you sons of men, how long will you turn my glory into shame? How long will you love vanity, and seek after lying? Selah.

3 But know that the LORD has set apart he who is godly for Himself; the LORD will hear when I call to Him.

4 Tremble and do not sin, speak within your own heart on your bed, and be still. Selah.

5 Offer the sacrifices of righteousness, and put your trust in the LORD.

6 There are many who say, “Who will show us any good?” LORD, lift up the light of Your countenance upon us.

7 You have put gladness in my heart, more than in the time that their corn and their wine increased.

8 I will both lay down in peace, and sleep, for You alone, LORD, cause me to dwell in safety.

The Fourth Psalm is another Psalm of David when he is encountering trouble. Some believe it is meant to go along with Psalm 3, and like Psalm 3 it carries the idea of a man who has confidence in God because he has seen God deliver him many times. Like Psalm 3, it also has an explanatory note: it is directed to the Chief Musician. The Chief Musician occupied an important position in the Davidic worship. Here he is told that the music is to be performed with musical accompaniment – the neginoth, or strings.

This Psalm is full of what another era would have called “homely wisdom,” down-to-earth nuggets of faith which we as believers have often heard but of which we should still remind ourselves often.

Psalm 4 contains the pattern found in many Psalms:

• A prayer to God

• A rebuke to the wicked

• A declaration of faith and trust in God

1 To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: you enlarged me when I was in distress; have mercy on me, and hear my prayer.  2 O you sons of men, how long will you turn my glory into shame? How long will you love vanity, and seek after lying? Selah.

A. David says He is the God of his righteousness. He is the God who upholds us: He guards our integrity and He vindicates us when we are slandered or wrongly accused.  David reminds God of the times He saved David and took him out of trouble. The idea of the distress is a military picture: it means that David was in a narrow strait like a valley and the Lord brought him out of that situation. We can imagine David being in an ambush with his enemies looking down on him from the tops of the hills. Somehow God brought him through it, and this situation will be no different.

B. His enemies continue to mock his fame, and to seek what is worthless. The idea of “vanity” is an interesting concept in the writings of both David and Solomon. It carries the idea of worthlessness or fruitlessness. The Bible speaks of laboring in vain or travailing in vain. This means much effort with little result. David had seen many times the elaborate efforts men went to in order to destroy God’s people and God’s anointed, and it was all for nought. We are reminded of Psalm 2, when he wonders why the nations imagine a vain thing. If it is vanity to fight God, then it is also worthless to fight His people.

C. These enemies also love lies. The Devil is the father of lies, and all his works are founded upon a foundation of lies. All the theories of destructive political philosophies are built upon lies – remove the lie and the whole building will crash to the ground. The “big lie” tactics of the 20th century are still with us today.

D. He ends with a selah, asking us to reflect on the vanity and lying ways of evil men.

3 But know that the LORD has set apart he who is godly for Himself; the LORD will hear when I call to Him. 4 Tremble and do not sin, speak within your own heart on your bed, and be still. Selah.

A. Now David rebukes these evil men by confidently asserting that God has set apart godly men for Himself. The idea of being set apart or sanctified means that God has reserved something for a special purpose. When we become God’s special possession, we become “the apple of his eye” and He will uphold us. He warns these men (and reminds himself at he same time) that when he calls, God answers!

B. In verse 4, he warns these men to be afraid of God. The fear of the Lord is the missing ingredient in today’s society, as it was in many sectors of David’s world. If a man can tremble before God, there will be an inward check on his behavior which will keep him from trouble. The counsel to speak within your own heart and be still is a call to people to simply be quiet and reflect on the words and ways of God. Modern society desperately needs this advice from David. Noise is everywhere, and we need to ask if this is because people are trying to drown out the convicting sound of the voice of their consciences. The evening is a perfect time to lie still before God and contemplate His ways. David holds out hope that these men will reflect on their ways and turn back to God.

C. David invites us to do the same by making another selah.

5 Offer the sacrifices of righteousness, and put your trust in the LORD. 6 There are many who say, “Who will show us any good?” LORD, lift up the light of Your countenance upon us.  7 You have put gladness in my heart, more than in the time that their corn and their wine increased. 8 I will both lay down in peace, and sleep, for You alone, LORD, cause me to dwell in safety.

A. David’s first remedy for these people is that they offer the sacrifices of righteousness. For the unbeliever, this means the sacrifice of righteousness that God has appointed for us – the Blood of His own Son. For the believer, it is those spiritual sacrifices such as thanksgiving and praise. These and these alone will keep us from living a life of vanity and fighting against God, because they focus us and center us on the Lord. The second remedy is simply to trust in Him.

B. Verse 6 deals with the common problems of negativity and cynicism. Cynicism is a common sin of the young and old alike. “Who will show us any good?” This kind of negative and gloomy outlook will destroy real faith, and it is all too common in our day. One popular Web encyclopedia notes, “In underscoring how widespread cynical impulses had become in western society, in 2005 Yale University researchers presented findings that children as young as eight years old regularly discounted what they heard from others as being tarnished by self-interest.” David says the answer is found in the Presence of the Lord – the light of His countenance shining on people.

C. David himself had experienced joy and not cynicism, and he rejoiced in his relationship with God – it brought him more satisfaction than the material blessings of the harvest had done for the wicked.

D. The outcome of the matter is that he will sleep in peace and safety because of the Lord’s love and care.

1 A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! Many are those who rise up against me.

2 Many there are who say of my soul, “There is no help for him in God!” Selah.

3 But You, O LORD, are a shield for me, my glory, and the lifter of my head.

4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.

5 I laid me down and slept; I awoke, for the LORD sustained me.

6 I will not be afraid of ten thousands of people, who have set themselves against me round about.

7 Arise, O LORD; save me, O my God: for You have struck all my enemies on the cheek bone; You have broken the teeth of the wicked. 8 Salvation belongs to the LORD: Your blessing is upon Your people. Selah.

The Third Psalm is the first psalm that has an explanatory note. It is a song of a father in distress; a man who is growing old and has learned over time to rise up in great faith in the midst of great troubles. David was in a terrible situation for any parent – being hounded off the throne by his own son, Absalom.

Indeed, this was perhaps the most heartbreaking episode in David’s life. When David prevails and Absalom is killed, his pained mourning is recorded for us, wishing that he had died in his son’s place. But his Psalm comes before that tragic day, and may have been composed as he was fleeing from the capital. In 2 Samuel 15 we read:

And it came to pass after this, that Absalom prepared himself chariots and horses, and fifty men to run before him. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called to him, and said, “Of what city are you?” And he said, “Your servant is of one of the tribes of Israel.” And Absalom said to him, “See, thy matters are good and right; but there is no man appointed by the king to hear you.” Absalom said moreover, “Oh that I were made judge in the land, that every man which has any suit or cause might come to me, and I would do him justice!” And it was so, that when any man came near to him to do him honor, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel.

And it came to pass after forty years, that Absalom said unto the king, “I pray you, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. For your servant vowed a vow while I abode at Geshur in Syria, saying, ‘If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD. ‘” And the king said to him, “Go in peace.” So he arose, and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, Absalom reigns in Hebron…” And the conspiracy was strong; for the people increased continually with Absalom. And there came a messenger to David, saying, “The hearts of the men of Israel are after Absalom.” And David said to all his servants who were with him at Jerusalem, “Arise, and let us flee; or else we shall not escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.”

The Third Psalm then comes at a time of great emotion in David’s life:

• Betrayal: being betrayed by his son
• Ingratitude: being betrayed by the people for whom he had done so much
• Fear: fear of death and the destruction of the city of God
• Discomfort: David was already becoming aged and to flee in this manner was not only dangerous but burdensome on him
• Slander: David has been accused of being an unjust king, and it is now reported among the people that God will no longer help him

Having lived a lifetime with the Lord, David has learned, as we see in this Psalm, to quickly turn to God, rise up in faith, rise up in prayer, and trust God for a favorable outcome.

1 A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! Many are those who rise up against me. 2 Many there are who say of my soul, “There is no help for him in God!” Selah. 3 But You, O LORD, are a shield for me, my glory, and the lifter of my head.

A. The Bible tells us in 2 Sam. 15 that the conspiracy of Absalom was a strong one and was growing in number continually. This gives rise perhaps to David’s mournful complaint which begins the Psalm – a recitation of how numerous his enemies are.

B. Not only are there many who are troubling him, they have actually taken the step of rising up against him. This is the flashpoint of rebellion. When resentments are nursed, they grow into plans and schemes. Eventually these plans are acted upon. Not only did many bother David, they actually took the step of acting against their king, committing high treason before God and man.

C. Not only this, it became, as we say, “personal.” Those who rose up against David said that God had turned against him, too. This might have been a way that people were recruited to Absalom’s cause. David’s sins are laid before us in the Word in a way that few people’s sins have been. We can only imagine the scandal that David’s failings had caused in the Kingdom of Israel. We do not doubt that there were many who considered David to be a sinner who had broken too many of God’s laws to be a good king – and that he had gotten off easy.

D. David now delivers the first “selah” in the Psalms. Selah is a word which notes a pause or a suspension and is found only in the Psalms and the Book of Habakkuk. It is thought to mean that there should be a pause for reflection in the song, or perhaps a musical interlude during which time the person will reflect before resuming the lyrics. We can see here that after David’s selah, he emerges on the side of faith. What he could see – the vast numbers of enemies, the danger to his safety, could not shake his faith.

E. God was his Shield – He would protect David. God was his Glory – He was what David boasted in and He would take care of David’s reputation. He was the lifter of David’s head: He would encourage David!

4 I cried unto the LORD with my voice, and he Heard me out of his holy hill. Selah. 5 I laid me down and slept; I awoke, for the LORD sustained me. 6 I will not be afraid of ten thousands of people, who have set themselves against me round about.

A. When David prayed, he sensed God had answered him, not just from Heaven but from His holy hill in Jerusalem. Although Absalom wanted Jerusalem, the God who dwelt at Jerusalem was listening to David’s prayers!

B. Another selah follows. Realizing that God is for him and has heard his cries leads David to speak by faith. He explains how he has slept without fear because God sustained him. He also rises up in courage, no longer afraid of even ten thousands of people surrounding him (round about).

7 Arise, O LORD; save me, O my God: for You have struck all my enemies on the cheek bone; You have broken the teeth of the wicked. 8 Salvation belongs to the LORD: Your blessing is upon Your people. Selah.

A. Having received confidence that God is preserving him against trouble, David prays for victory. He reminds God that throughout his life, God has always destroyed his enemies. This is a violent image, but it may also have to do with God silencing slander.

B. David proclaims that salvation belongs to the Lord. It does not matter that David is surrounded by thousands of traitors and enemies out for his blood. Salvation belongs to the Lord, pure and simple, and God is well able to deliver him!

C. Finally, David places his trust in God, knowing that God’s blessing is upon His people. God will come through and deliver him because he belongs to God and God loves him.

D. We are asked at the end of the Psalm to take another “selah break” and reflect on the lesson of the song.

Psalm 2: Kiss The Son

1 Why do the heathen rage, and the people imagine a vain thing? 2 The kings of the earth set themselves and the rulers take counsel together, against the LORD, and against his anointed, saying, 3 “Let us break their bands asunder, and cast away their cords from us.” 4 He who sits in the heavens shall laugh; the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 “Yet have I set my king upon my holy hill of Zion.” 7 “I will declare the decree; the LORD has said to me, ‘Thou art my Son; this day have I begotten thee. 8 ‘Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9 ‘Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.’” 10 Be wise now therefore, O you kings; be instructed, you judges of the earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little. Blessed are all those who put their trust in him.

The Second Psalm is a famous psalm and is the most quoted psalm in the New Testament, because of its connections to Jesus. It is referred to in the New Testament as a Psalm of David.

This Psalm describes the Lord’s fighting to uphold the rule of David and his Kingdom. However, it is more properly a prophecy of the rejection of the Messiah and mankind’s opposition to the rule of God in Christ. Whereas Psalm 1 deals with Man’s personal righteousness or unrighteousness, this Psalm deals with Man’s obedience or disobedience to God’s government – namely His choice of Jesus as the Messiah.

The Psalm has been said to be divided into four sections or stanzas of three verses each. Each stanza tells a part of the story and helps to create the whole picture. We can examine the Psalm more easily this way. We will also understand it better if we see that there are three different outside voices speaking here: (1) the heathen nations; (2) the LORD; and (3) the anointed king (Messiah).

1 Why do the heathen rage, and the people imagine a vain thing? 2 The kings of the earth set themselves and the rulers take counsel together, against the LORD, and against his anointed, saying, 3 “Let us break their bands asunder, and cast away their cords from us.”

A. This Psalm begins with a question – the writer is amazed that the heathen can imagine something so ridiculous and futile.

B. The heathen here are the Gentiles; in other words, they represent the non-Jewish world which is opposed to Israel’s God and Israel’s King. The “people” means the nations of the world and really means the same as the “heathen.” This is an example of the side-by-side statements that made up much Hebrew poetry.

C. The nations are raging against God in a futile gesture, for no one can resist God’s Power. They plan to overthrow God and His Anointed One, which in the Hebrew is Messiah, or Christ. The Book of Acts tells us that this was literally fulfilled by the opposition of men to Jesus: And when they heard that, they lifted up their voice to God with one accord, and said, “Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is; who by the mouth of thy servant David hast said, ‘Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.’ (Acts 4:24-26)

D. There is also a fulfillment of this verse to be found in the future, as all the nations of the unsaved, unbelievably, will deliberately stand in opposition to Christ at the end of this age. This is the final manifestation of the spirit of antichrist, which works to inspire hatred of Christ so that men may enjoy sin: And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. (Rev. 19:19)

E. The reference to bands and cords indicates that they do not wish to be held under the dominion of the King any longer; His way of life is contrary to their flesh. As in the Revelation, these nations know that they are consciously rebelling against the God of Heaven and His Son. We are seeing the beginning of this today, where the Gospel is spreading in many nations but there is also a great falling away in many nations which have served Christ as least in word for many centuries. Where they once at least gave Him lip service, now they will give Him no honor at all.

4 He who sits in the heavens shall laugh; the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure. 6 “Yet have I set my king upon my holy hill of Zion.”

A. In this stanza, the Lord reacts to their speech with mocking laughter. In the vernacular of today, we would say that God said, “Give me a break!” How feeble our efforts to mock God and deny His sovereignty must appear to Him who spread out the heavens like a curtain.

B. Violent atheism is making a comeback. Recently people were videotaped intentionally blaspheming the Holy Spirit perhaps in an effort to show that there is no God. From God’s vantage point in the heavens, all of our hard speeches against Him are puny and insignificant.

C. When God speaks, He makes a declaration they do not want to hear, one which vexes them: that He has installed His King on Zion’s Hill – whether anyone likes it or not.

D. Two things irritate the nations: first, that God has the right to make whomever He wishes to be King; and, second, that His King is connected with Zion. The Devil has inspired men to hate the Jewish people as well as the Jewish Messiah.

7 “I will declare the decree; the LORD has said to me, ‘Thou art my Son; this day have I begotten thee. 8 ‘Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 9 ‘Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.’”

A. Now the Messiah speaks, and tells of God’s installing Him as King! The Church because of Paul’s writings sees verse 7 as being connected to the Resurrection. It was this event that demonstrated to all Creation that Jesus was the Son of God and God’s instrument to rule over everything He had created.

B. In verse 8 the Son is invited to pray that he may have the inheritance the Father wishes to give Him – to rule the nations. It is not incorrect to pray this in our day in a spiritual sense; for Christ would rather rule over men’s hearts.

C. God has promised the Son (verse 9) that one day His Kingdom will be the only one and there will no longer be any opposition to His Rulership!

10 Be wise now therefore, O you kings; be instructed, you judges of the earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little. Blessed are all those who put their trust in him.

A. The Psalmist, who is also serving as the narrator of these events, steps back into the conversation and now begins to give advice to the kings, based on the heavenly conversations he has heard.

B. First, they must learn to serve the Lord with reverent fear. They must also worship Him with trembling at His majesty.

C. They must also kiss, or do homage to the Son, lest God be angry that they have refused His choice of a Messiah. The smallest kindling of God’s wrath against these rebels would destroy them.

D. Finally, there is another Beatitude: those who would actually trust in Him will be blessed by Him. Even in the strongest of warnings there is an invitation to worship and to experience the kindness of the LORD!

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight is in the law of the LORD; and in his law doth he meditate day and night. 3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. 4 The ungodly are not so: but are like the chaff which the wind driveth away. 5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. 6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

This Psalm sets the tone for the entire book by declaring how blessed our lives will be if we devote ourselves to meditating on the Word of God.

(1) Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.  

• This Psalm begins with a Beatitude, like Jesus’ teaching: “Blessed is the man…” 
• In Hebrew the word really is “blessedness” or “happiness” and is actually plural. So it would be more accurate to translate verses like this by saying, “O, the happinesses of the man who does this or does that…” 
• This Psalm begins, then, by contrasting the godly with the ungodly. In the very first verse there is a progression of evil. The Psalmist shows us how people move from one level of darkness to another: 
  • Walking in the counsel of the ungodly: taking their advice and opinions
  • Standing in the way of sinners: walking in fellowship with them and adopting their manner of living
  • Sitting in the seat of the scornful: he has taken his place among those who mock and attack God and true religion 

(2) But his delight is in the law of the LORD; and in his law doth he meditate day and night. (3) And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

• By contrast, the blessed man delights in God’s Law, or Word, and meditates in it. This was the formula for success God had given to Joshua: This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. (Josh. 1:8)
• For the Hebrews, meditation was not what it is in Eastern religion – the emptying of the mind. In the Bible, meditation is the filling of the mind with godly content. This is done primarily by memorization and the repeating to one’s self of the Word. In the ancient world, people seldom read silently, even in libraries, and they would read the words aloud to themselves, muttering it over and over.
• The result of this meditation, as we see in the picture of the tree was
  • Stability – planted
  • Continuous presence of God’s refreshing – by the rivers of water
  • Fruitfulness – bringeth forth his fruit
  • Permanence – his leaf also shall not wither
  • Prosperity – whatsoever he doeth shall prosper

(4) The ungodly are not so: but are like the chaff which the wind driveth away. (5) Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. (6) For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

• Chaff was the useless by-product of the harvest and was separated out from the good grain with fans and the wind. From God’s perspective a person who lives a life like this is “good for nothing” and therefore will not remain among God’s people.
• The last verse has been said to mean that He recognizes the righteous or approves of them, and that He protects them. The ungodly ones can only come to a bad end!

I've been teaching on the Psalms for several years, going at a very deliberate pace with a precious group of saints. This has been a powerful blessing to me, and as I reflect upon this I think it's a shame that very few people study the Psalms verse by verse. Certainly that wasn't the case in an earlier generation. Preachers of an earlier day wrote wonderful commentaries and more popular works on the Psalms, such as Spurgeon's Treasury of David.Today, however, people are more likely to use the Psalms for quick hits of inspiration, for emotional support. 

I'd like to suggest that we read the Psalms as carefully and with the same attention to detail that we would give any other portion of the Word of God. For a while I've been wanting to revitalize this site and refocus its emphasis more upon teaching and discussing topics from a Scriptural viewpoint. I'll be posting more messages from the Word, and I hope you'll enjoy it. In keeping with what I've just shared, I plan to begin with a series on the Psalms, although I may visit other subjects as well. 

I hope you'll feel free to comment and even ask questions. May God give us all light.

What is the Book of Psalms?

1.  A book of songs and poems inspired by the Holy Spirit

2.  A book of prayers

3.  A book of prophecies

4.  Israel's prayer and choir book: its name in Hebrew is Sepher Tehillim, meaning "The Book of Praises"

5.  The Psalms make up the major part of the Poetic books of Scripture, together with books such as Job and the Proverbs

6.  Our word Psalm comes from a Greek word meaning a poem that was to be accompanied by a stringed instrument.

Who wrote the Psalms?

Many are attributed to King David, some to Moses, Asaph, and others.  Some that name no author are referred to by Jewish scholars as "orphan psalms."   The Psalms are arranged in our Bibles into five smaller sections or books.

Analyzing the Psalms

Many psalms commemorate events in the life of the composer or great events in the life of the nation of Israel.  Many are intensely personal.  A great depth of passion is displayed in many psalms which is almost uncomfortable to some people.  Some Psalms are tremendously honest, and the writer speaks and complains to God in the strongest of terms.  In other places, the writer is filled with the greatest, most uncontainable joy. Some psalms contain musical directions, or dedications.

The Psalms reflect a particular style of Hebrew poetry called parallelism, in which two statements are made which explain and complement each other.  In our language we expect poems to rhyme, but in Hebrew these two statements laid next to each other are considered to be poetry.

Messianic Psalms

Some Psalms are Messianic - they prophesy of Jesus Christ, His sufferings and His Kingdom.  There are many quotations from the Psalms which are found in the New Testament, mostly concerning Christ.  Jesus Himself quotes the Psalms at important times in His life, such as Palm Sunday and His Crucifixion.

The Devotional Nature of the Psalms

Perhaps no book in the Bible is as well-loved as the Psalms, because the Psalms have brought comfort, encouragement, and joy to millions of believers for thousands of years.  Many of the most powerful phrases in the heart and soul of a Christian are well-known passages from this precious book.  Many of us have followed in David's pattern, frequently seen in his psalms, of beginning in despair, then rising up in faith as we consider God's past faithfulness and promised future blessings.  There are few things as rewarding and healthy for our spiritual life as to be well-acquainted with this book and lean upon its wonderful promises and hope!