Note: The genre of this psalm is that of a community lament.

For the director of music. According to sheminith [probably a musical term]. A psalm of David.

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A. Prayer for Deliverance
12:1 Help [the first word of this psalm is indicative of need], Lord, for no one is faithful [refers to those who are godly] anymore; those who are loyal have vanished [“come to an end;” “The death, departure, or decline of godly men should be a trumpet-call for more prayer.” (Spurgeon)] from the human race [hyperbolic language to make a point; cf. Elijah’s complaint in 1 Kings 19:10].



12:2 Everyone [the wicked] lies [to gain either power or some advantage; “…for a man had better be among lions than among liars.” (Spurgeon)] to their neighbor; they flatter with their lips but harbor deception in their hearts [to speak with mixed motives]; had a hidden agenda.



12:3 May the Lord silence all flattering lips [“Someone has said that flattery is like perfume; OK if you sniff it, dangerous if you swallow it.” (LBC, Vol. 8, p. 29)] and every boastful tongue—

12:4 those who say, “By our tongues we will prevail [triumph]; our own lips will defend us—who is lord over us?”

B. The Lord’s Promise
12:5 “Because the poor are plundered and the needy groan [God hears the groaning and cries of the needy and distressed; cf. Ex. 2:24; Ps. 79:11; Ps. 102:20], I will now arise [in order to act on their behalf],” says the Lord. “I will protect them from those who malign them.”

C. Reflection on the Lord’s Promises
12:6 And the words [promises] of the Lord are flawless [pure], like silver purified in a crucible, like gold refined seven times [contrast the purity of God’s words to the lies and perverse speech of the wicked].

D. Prayer for Deliverance
12:7 You, Lord, [note the assurance of God’s help…] will keep the needy safe and will protect us forever from the wicked [from this evil generation],

12:8 who freely strut about [the arrogant strutting of the wicked does not intimidate God] when what is vile is honored by the human race [a reminder that the wicked are mere mortals and cannot triumph against heaven].

For the director of music. Of David.

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11:1 In the Lord I take refuge [David’s confidence in the Lord in the face of opposition from the wicked; he will not flee or try to escape; the Lord is a greater and safer refuge than any mountain]. How then can you [David’s advisors] say to me: “Flee like a bird [refers to a quick escape and perhaps an indication of not trusting God] to your mountain [a place of safety and refuge].

11:2 For look, the wicked bend their bows [David was being stalked by the wicked; their slanderous tongues were like bent bows]; they set their arrows [their words] against the strings to shoot from the shadows [in the dark; from hidden places; an indication that evil launches its strike from hidden places and use deceptiveness and treachery] at the upright in heart [those whose lives are characterized by integrity].

11:3 When the foundations [a metaphor for the social and civil order] are being destroyed [by anarchy], what can the righteous do [the answer is to seek refuge in God]?”

11:4 The Lord is in his holy temple [not Solomon’s Temple which had not yet been built; refers to heaven]; the Lord is on his heavenly throne [a symbol of rule and authority]. He observes [from His heavenly vantage point] everyone [no one or no thing escapes His divine gaze] on earth; his eyes [cf. 2 Chron. 16:9] examine [as carefully as a gold or silversmith examines the process of purification] them.

11:5 The Lord examines the righteous [those who obey God’s Word and do His will], but the wicked [those who are out of touch with God], those who love violence, he hates with a passion.

11:6 [God will judge the wicked in His time] On the wicked he will rain fiery coals and burning sulfur [language reminiscent of Sodom and Gomorrah]; a scorching wind [an image of judgment; hot desert wind that destroys vegetation] will be their lot [destruction is the lot of the wicked; “A drop of hell is terrible, but what must a full cup of torment be? Think of it—a cup of misery, but not a drop of mercy.” (Spurgeon)].

11:7 For the Lord is righteous, he loves justice; the upright [but not the wicked] will see his face [an expression of deliverance from adversity and the troubles of this life].

A. Questions

10:1 Why [cf. Ps. 2:1; an indication of the psalmist’s preoccupation with why the wicked prosper], Lord, do you [or why does it feel or seem that you are far off and unengaged] stand far off [“The presence of God is the joy of His people, but any suspicion of His absence is distracting beyond measure.” (Spurgeon)]? Why do you hide yourself in times of trouble?

B. The Rule of the Wicked
10:2 In his arrogance [“Pride is the egg of persecution.” (Spurgeon)] the wicked man [in the case, members of the covenant community, those who should know better] hunts down the weak, who are caught in the schemes he devises.

10:3 He [the person who is not an atheist but who has chosen to live like one] boasts [an indication of pride] about the cravings of his heart; he blesses the greedy and reviles the Lord [total disregard for God and His commandments].

10:4 In his pride [“A brazen face and a broken heart never go together.” (Spurgeon); pride ruins all who indulge in it] the wicked man does not seek him [because he finds his sufficiency in himself and his own schemings]; in all his thoughts there is no room for God [“…and if God be not in our thoughts, our thoughts will bring us to perdition.” (Spurgeon)].

10:5 His ways are always prosperous; your laws [God’s judgments] are rejected by him [cf. Prov. 13:13]; he sneers at all his enemies [anyone who opposes him].

10:6 He says to himself, [note the kind of language spawned by pride…] “Nothing will ever shake me.” He swears, “No one will ever do me harm.” [he is emboldened to do evil by his belief that God is not watching nor will hold him accountable]

10:7 His mouth [his own mouth and tongue are a weapon used to gain advantage at any cost] is full of lies [he cannot be trusted; his oath is worthless] and threats; trouble and evil are under his tongue.

10:8 He lies in wait [like a wild animal waiting to pounce on its unsuspecting prey] near the villages; from ambush he murders the innocent. His eyes watch in secret for his victims;

10:9 like a lion in cover he lies in wait. He lies in wait to catch the helpless; he catches [overpowers] the helpless and drags them off in his net [with no hope of justice or mercy].

10:10 His victims are crushed, they collapse; they fall under his strength [as a prey is held under the claws of a lion; uses his strength to overpower the weak; arrogance expressed in injustice].

10:11 He says to himself, [it is a mistake to live without accountability and to think that we sin with impunity] “God will never notice; he covers his face and never sees.” [“The moral arc of the universe is long, but it bends toward justice.” (MLKing Jr.); The wheels of God’s justice may move slowly but when they come they grind finely.]

C. Prayer for Deliverance
10:12 Arise [because of the activity of the wicked, now is the time for God to act], Lord! Lift up your hand [a symbol of God’s strength], O God. Do not forget the helpless [those without strength].


10:13 [the psalmist is amazed at the arrogance of the wicked…] Why does the wicked man revile God? Why does he say to himself, “He won’t call me to account” [it is foolish to believe that we sin with impunity]?



10:14 But you, God, see [God is aware; nothing happens behind God’s back] the trouble of the afflicted; you consider their grief and take it in hand. The victims commit themselves to you [we must abandon ourselves to God in times of trouble, trusting only in Him]; you are the helper of the fatherless [cf. Ps. 37:40; 46:6-7; 109:26-28].

10:15 Break the arm [a symbol of strength] of the wicked man; call the evildoer to account for his wickedness that would not otherwise be found out.

D. The Rule of God

10:16 The Lord [the hope of the righteous] is King for ever and ever; the nations [in this context a reference to the wicked in Israel who behave like the unrighteous nations] will perish from his land.

E. Resolution
10:17 You, Lord, hear the desire of the afflicted; you encourage them, and you listen to their cry,

10:18 defending the fatherless and the oppressed [a reference to those who were most easily wronged and abused and taken advantage of; were protected by God’s law (cf. Ex. 22:22-24)], so that mere [not the gods they suppose themselves to be through the unjust exercise of their power] earthly [not heavenly; man is weak and confined to the earth] mortals will never again strike terror.

Note:
• This is an individual lament psalm.
• Psalms 9 and 10 may originally have been a single acrostic poem using Hebrew alphabet.
• Psalms 9 and 10 constitute one psalm in the Septuagint.

For the director of music. To the tune of “The Death of the Son.” A psalm of David.

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A. Individual Praise
9:1 [note five expressions of praise that tell of the psalmist’s intense love for God…] [1] I will give thanks [gratitude is good therapy when we are troubled] to you, Lord, with all [without reservation] my heart; [2] I will tell [we should talk about and tell others about God’s goodness; cf. parable of the lost coin in Lk. 15:8-10; “If we are willing to talk of His deeds, He will give us enough to talk about.” (PB Power)] of all [“Gratitude for one mercy refreshes the memory as to thousands of others.” (Spurgeon)] your wonderful deeds [these include God’s acts of redemption, deliverance, judgment].

9:2 [3] I will be glad and [4] rejoice in you [“God loveth a cheerful giver, whether it be the gold of his purse or the gold of his mouth which he presents upon His altar.” (Spurgeon)]; [5] I will sing the praises [“Praise involves the ‘self,‘ the story of God’s acts, and the community of God’s people.” (The Expositor’s Bible Commentary, Vol. 5, p. 116)] of your name, O Most High [Heb., El Elyon].

B. Judgment on the Wicked

9:3 My enemies turn back; they stumble and perish before you [or “from your presence,” because of your presence,” or “in your presence”].

9:4 For you have upheld my right [his case against the wicked] and my cause [a synonym of “right”], sitting enthroned as the righteous judge [God is both Advocate and Judge].

9:5 You have rebuked the nations and destroyed the wicked; you have blotted out their name [making it seem they never existed] for ever and ever.

9:6 Endless ruin has overtaken my enemies, you have uprooted their cities; even the memory of them has perished.

C. Hope in God’s Just Rule
9:7 The Lord reigns [this is the basis of our hope in times of difficulty and duress] forever [in contrast to the reigns of earthly rulers, God rules in perpetuity]; he has established his throne for judgment.

9:8 He rules the world in righteousness [a characteristic of God’s reign] and judges the peoples with equity [a characteristic of God’s reign].

9:9 [note the things that are possible because the Lord reigns…] The Lord is [1] a refuge [a high place] for the oppressed, [2] a stronghold [cf. “refuge”] in times of trouble [we can depend on the Lord in our hour of need].

9:10 Those who know your name [a reference to the godly] trust in you [unlike the nations that forget God], for you, Lord, have never forsaken [cf. Matt. 28:20; Heb. 13:5] those who seek you.

D. Communal Praise and Individual Prayer
9:11 Sing the praises of the Lord [“The praise of the godly rises out of their conviction that God cares.” (Expositor’s Bible Commentary, Vol. 5, p. 120)], enthroned in Zion; proclaim among the nations what he has done.

9:12 For he who avenges blood remembers; he does not ignore the cries [“Prayer is a haven to the ship-wrecked man, an anchor to them that are sinking in the waves, a staff to the limbs that totter, a mine of jewels to the poor, a healer of diseases, and a guardian of health.” (Chrysostom)] of the afflicted [those who are overwhelmed and who feel completely inadequate to do anything about their troubles].

9:13 Lord, see how my enemies persecute me! Have mercy and lift me up from the gates of death [indicates the intensity of the suffering or affliction that David felt],

9:14 that I may declare [to tell or proclaim the wonders of God] your praises [praiseworthy acts] in the gates of Daughter Zion [a metaphor for God’s people (Mic. 4:8) or for Jerusalem], and there rejoice in your salvation.

E. Judgment on the Wicked
9:15 [The next four verses are the hymn of praise referenced in verse 14…] The nations have fallen into the pit they have dug; their feet are caught in the net they have hidden.

9:16 The Lord is known by his acts of justice; the wicked are ensnared by the work of their hands [sin promises one thing but pays another; cf. Haman in the OT book of Esther].

9:17 The wicked go down to the realm of the dead, all the nations that forget [“Forgetfulness seems a small sin, but it brings eternal wrath upon the man who lives and dies in it.” (Spurgeon)] God.

9:18 [this conviction forms a solid foundation for trusting in God] But God will never forget the needy; the hope of the afflicted will never perish.

F. Hope in God’s Just Rule
9:19 Arise [a cry for immediate deliverance], Lord, do not let mortals triumph; let the nations be judged in your presence.

9:20 Strike them with terror [an act of God that will lead them to fear God and know that “they are only mortal”], Lord; let the nations know they are only mortal.

For the director of music. According to gittith [probably a musical term]. A psalm of David.

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8:1 Lord [the Heb. name for God, Yahweh – a transliteration of a Heb. word meaning “I am” and considered to be God’s covenant name (cf. Ex. 3:13-15)], our [psalmist was aware that he was one among a vast company of believers] Lord [Heb. word Adonai – a title meaning “sovereign one”], how majestic is your name [refers to God’s character as revealed to people] in all the earth! You have set your glory in the heavens.



8:2 Through the praise of children and infants [children are weak and vulnerable; cf. Matt. 21:15-16; Jesus challenged adults to come to Him as the children did (cf. Matt. 11:25; 18:1-4)] you have established a stronghold against your enemies [such as skeptics who cast doubt on God being the Creator of all things], to silence the foe and the avenger.



8:3 [David marveled at the macroscopic…] When I consider your heavens, the work of your fingers [God used little effort to establish and set the moon and stars in place], the moon and the stars, which you have set in place,



8:4 [in comparison to the universe, man appears microscopic and insignificant…] what is mankind that you are mindful [from Heb. “zakar” which has the basic meaning of “remember”; cf. Ps. 139:17-18 re: God’s constant thoughts about us] of them, [note parallel statement used to emphasize the first statement…] human beings [means same as “mankind” in first part of verse] that you care [from Heb. “paqad” which means “look after”] for them?



8:5 You have made them [these words remind us that man is neither an accident nor a product of evolution] a little lower than [but higher than the rest of creation] the angels [Heb. “Elohim” can be translated gods or angels] and crowned them with glory and honor.



8:6 You made them rulers [we are trustees or stewards of God’s creation] over the works of your hands; you put everything under their feet:



8:7 all flocks and herds, and the animals of the wild,



8:8 the birds in the sky, and the fish in the sea, all that swim the paths of the seas.



8:9 Lord, our Lord, how majestic is your name in all the earth!

A shiggaion [probably a literary or musical term] of David, which he sang to the Lord concerning Cush, a Benjamite.

Note: This psalm may be called the “Song of the Slandered Saint.”

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A. Prayer for Refuge

7:1 Lord my God [this is an expression of confidence that God cares for His own], I take refuge in you [the safest and most secure refuge; “It is never right to distrust God and never vain to trust in Him.” (Spurgeon)]; save and deliver me [something that only God could do] from all who pursue me,

7:2 or [David felt totally vulnerable and in great danger apart from the help of God] they will tear me apart like a lion [evil metaphorically portrayed as a lion] and rip me to pieces [Satan is like a lion seeking to rip apart and devour the faithful (1 Peter 5:8)] with no one to rescue me.

B. Oath of Innocence

7:3 Lord my God, [David protests his innocence and swears he is innocent; he affirms that he has done nothing to either friend or foe] if I have done this and there is guilt on my hands—

7:4 if I have repaid my ally [“him who is at peace with me” or someone like a close friend] with evil or without cause have robbed my foe—

7:5 then [David would be willing to suffer if he were indeed guilty of harming friend or foe] let my enemy [evil metaphorically portrayed as an army] pursue and overtake me; let him trample my life to the ground and make me sleep in the dust.

C. God’s Righteous Judgment

7:6 [David called on God to act on his behalf and to render judgment] [note the repetition of his prayer…] [1] Arise, Lord, in your anger; [2] rise up against the rage of my enemies. [3] Awake, my God; decree justice.

7:7 Let the assembled peoples gather around you [God can call nations to account], while you sit enthroned over them on high [God rules over the nations].

7:8 Let the Lord judge the peoples. Vindicate [by judging evil and calling his enemies into account] me, Lord, according to my righteousness, according to my integrity [David was not sinless but believed himself to be a man of integrity], O Most High.

7:9 Bring to an end the violence of the wicked and make the righteous secure—
you, the righteous God who probes minds and hearts [“minds and hearts” is a reference to man’s innermost being; cf. Jer. 17:9].

7:10 My shield [protection] is God Most High, who saves the upright in heart [those who have integrity].

7:11 God is a righteous judge, a God who displays [expresses] his wrath every day.

7:12 If he does not relent, he [God described in terms of a warrior; weapons are metaphors of God’s judgment] will sharpen his sword; he will bend and string his bow.

7:13 He has prepared his deadly weapons; he makes ready his flaming arrows [arrows dipped in flammable material and set aflame before being shot; “God’s arrows never miss the mark.” (Spurgeon)].

D. Judgment of the Guilty

7:14 Whoever is pregnant with evil conceives trouble and gives birth [evil portrayed in the language of childbirth] to disillusionment.

7:15 [the doctrine of the retribution of evil; cf. Ps. 9:15] Whoever digs a hole and scoops it out falls into the pit they have made.

7:16 The trouble they cause recoils on them; their violence comes down on their own heads.

E. Praise of God’s Righteousness

7:17 I will give thanks to the Lord because of his righteousness [David rejoiced in God’s righteousness]; I will sing the praises of the name of the Lord Most High [El Elyon; the despair at the start of the psalm is transformed into hope that is finally expressed in praising God].

5:1 Give ear to my words, O Lord,
Consider my groaning.

David begins this Psalm with a note of urgency. He desperately wants for the Lord to hear his supplication and consider his groaning (or meditation). The matter that grips his heart leads him to the only true source of help – the living and holy God of Israel.

Reflect: Is there ever a note of urgency in my prayers? Does my heart ever ache with fear or frustration that must find release in an urgent storm of prayer? Do I long for the Lord to hear my words and consider my meditation?

5:2 Heed the sound of my cry for help,
my King and my God,
For to Thee do I pray.

Just as the painful and fearful cries of a child stir a father to action, so must the cries of David have stirred God to act on his behalf. In time of trouble David prayed to God. He did not take up the matter with others first, but rather took up the matter with God first.

Reflect: On whom do I call first in times of trouble and distress — on others or on God? Can I say with David, “For to Thee do I pray?”

5:3 In the morning, O Lord,
Thou wilt hear my voice;
In the morning I will order
my prayer to Thee and eagerly watch.

David addressed God the first thing in the morning, which speaks of urgency and priority. He did not wait until later in the day to storm heaven with his prayers. His heart would not tolerate any delay in the matter. David addressed God in the morning and then lived his day in expectation of God’s answer. Even his difficult days were filled with meaning and purpose as he eagerly waited and watched to see how God would work on his behalf.

Reflect: Do I begin my day in prayer? Do I begin my day with God? Do I expect to see God work on my behalf in difficult times because I have addressed him in early morning prayer?

5:4 For Thou art not a God who takes pleasure in wickedness;
No evil dwells with Thee.

How we need to be reminded that our God takes no pleasure in wickedness in any form. How unlike man who delights in wickedness and looks for occasions to experience and indulge in it. How unlike man who will tolerate wickedness in its most subtle expressions. How we need to be reminded that absolutely no evil dwells (sojourns) with God. How unlike man who will allow evil to dwell with him in heart and home. What strange comfort men often find with evil.

Reflect: Do I take pleasure in wickedness? Do I take pleasure in “some” wickedness but not “other” wickedness? Do I allow evil to dwell with me? Do I allow evil easy access into my heart and home?

5:5 The boastful shall not stand before Thine eyes;
Thou dost hate all who do iniquity.

The boastful man is always concerned about his standing. His boasting, often fueled by pride, is designed to impress and/or intimidate others, and inflate his own ego. The boastful man is concerned about his standing before others. He is very much concerned about what others think of him. It is interesting to note that the boastful shall not have the very thing he desires, namely standing. The boastful will not stand before God. We should understand this verse in light of Psalm 1:5, “Therefore the wicked will not stand in the judgment, Nor sinners in the assembly of the righteous.” The boastful man’s preoccupation (or “over-occupation”) with himself causes him to lose sight of God. His own achievements become the focus of his thoughts and affections. David again notes the hatred of God for evil and iniquity. O that we would see evil and iniquity as God sees it.

Reflect: Am I impressed with my achievements? Do I want for others to be impressed by my achievements? Do I want to help others to be impressed by my achievements? Do I constantly dwell on my achievements? Do I dwell on ways in which to promote myself and my achievements before others? Am I so concerned about my standing before others that I will resort to trying to impress and/or intimidate others? Am I so concerned about my standing before others that I will inflate myself with myself? Do I see evil and iniquity as God does? Do I want to?

5:6 Thou dost destroy those who speak falsehood;
The Lord abhors the man of bloodshed and deceit.

Once again we see the concern of God for our speech. As James notes in his epistle, nothing can be so wonderful and wicked as our tongue from which flow blessing and cursing. Falsehood and lies are abhorrent to the Lord. Jesus said in John 8:44, “Whenever he [the devil] speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies.” How unlike our Heavenly Father we are when we speak falsehood. How very much like the devil we are when we speak falsehood. Falsehood is dangerous, damaging, and damning.

Reflect: Am I conscious of the danger of speaking falsehood? Am I aware of how easy it is to speak falsehood? Am I cognizant of the fact that a “little white lie” or a convenient distortion of the truth is every bit as much a falsehood as a blatant lie? Am I aware of how damaging a falsehood can be? Am I aware of how detestable a falsehood is to God?

5:7 But as for me, by Thine abundant lovingkindness I will enter
Thy house, At Thy holy temple I will bow
in reverence for Thee.

The little conjunction “but” at once draws a contrast between what has preceded and what follows. Unlike the evil that cannot dwell with God and the boastful who will not stand before God, David is assured that he will enter into the house of God. But lest we think it is by some merit in David, he is quick to point out that it is only possible because of God’s abundant lovingkindness. The reverent attitude of David is also seen against the irreverent attitude of those mentioned in verses 4-6. David was different.

Reflect: Is there a difference between my life and the life of the wicked? Is there a difference between my attitude toward God and the attitude of the wicked toward God? Am I different unto God?

5:8 O Lord, lead me in Thy righteousness because of my foes;
Make Thy way straight before me.

The leadership of the Lord was important to the Psalmist. He asked the Lord to lead him in His righteousness and make straight (or smooth) his way because of his foes (or “those who lie in wait for me”). He knew that his path was full of danger because of his foes. The Psalms refer to the danger posed by adversaries in several places. According to Psalm 57:6, they spread nets and dig pits along the path. According to Psalm 140:5 and 142:3, they also hide snares and set traps along the path. The Psalmist knew that his safety depended upon being carefully led along the path by an experienced and wise guide – in this case, the Lord Himself. He did not want to travel along life’s path without the benefit of the Lord’s leadership.

Reflect: What about me? Am I aware of the dangers along life’s path? Am I aware of how the path is full of danger because of my adversary, the devil, who prowls about like a roaring lion, seeking someone to devour? (I Peter 5:8) Am I willing to follow the leadership of God who has instructed me in His Word regarding how to avoid the snares along the path?

5:9 There is nothing reliable in what they say;
Their inward part is destruction itself;
Their throat is an open grave;
They flatter with their tongue.

This verse amplifies the thoughts of verse 6. The speech of those who speak falsehood is unreliable, untrustworthy, unsafe, and dishonest. Those who speak falsehood use every element of speech to their advantage. In contrast to the guidance of God mentioned in verse 8, any guidance or advice given by those described in verse 9 is dangerous. The wicked often lay snares and nets with their speech, hence the need to look to the Lord for guidance and direction.

Reflect: How much importance do I put upon the words of others? Do I want for people to tell me only what will flatter me? Do I want for people to tell me only what I want to hear or what I need to hear?

5:10 Hold them guilty, O God;
By their own devices let them fall!
In the multitude of their transgressions thrust them out,
For they are rebellious against Thee.

The Psalmist makes clear that those who speak falsehood (verse 6) and those described in verse 9 have sinned against the Lord, therefore he asks that they be held guilty. Those who speak falsehood are always in danger of falling by their own devices. They are always in danger of entrapping themselves in nets woven by their own lies and pits dug by their own tongues. Once again the Psalmist reminds us that the wicked will not stand before God but will be expelled from His very presence.

Reflect: Am I aware of the importance of integrity in speech? Am I aware of the danger of speaking words against others, words that have every potential of entrapping me?

5:11 But let all who take refuge in Thee be glad,
Let them ever sing for joy;
And mayest Thou shelter them,
That those who love Thy name may exult in Thee.

It is only those who take refuge in Him who will be glad. It is only those who have found secure shelter in Him that are capable of singing for joy. David found great joy in knowing that he was safe in the midst of trouble and danger because God sheltered him.

Reflect: Am I aware of the need to be sheltered by God? Am I aware of the daily need for His sheltering grace? Am I able to rejoice in the midst of trials knowing that I am safely sheltered in the arms of God?

5:12 For it is Thou who dost bless the righteous man, O Lord,
Thou dost surround him with favor as with a shield.

David here acknowledges that it is God who blesses the righteous man. The Psalmist declared in Psalm 84:11-12, “For the Lord God is a sun and shield; The Lord gives grace and glory; No good thing does He withhold from those who walk uprightly. O Lord of hosts, How blessed is the man who trusts in Thee.” The thought of this verse is amplified in Psalm 1:1-3 which describes the righteous man.

Reflect: Am I daily cognizant of the fact that it is only the righteous man who experiences the blessings of God? Am I concerned about living my life daily as a righteous man, one who walks uprightly?

For the director of music. With stringed instruments. A psalm of David.

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A. Prayer
4:1 [note four imperatives…] [1] Answer me when I call to you [this is a privilege reserved for God’s children], my righteous [a description of God’s nature; God’s righteousness is expressed as He relates to His people and gives them victory over adversity; cf. Ps. 18:46-48] God. [2] Give me relief from my distress [the particular nature of this distress is not specified]; [3] have mercy [show favor and grace] on me and [4] hear my prayer.


Note: “It is not to be imagined that He who has helped us in six troubles will leave us in he seventh. God does nothing by halves, and He will never cease to help us until we cease to need. The manna shall fall every morning until we cross the Jordan.” (C.H. Spurgeon)

B. Call for Trust in the Lord [David speaks to his enemies]
4:2 [these verses give us insight into the unspecified “distress” of verse 1] How long will you people [or “men”; refers to the class of prominent citizens; those in position of leadership and influence] turn my glory [the leaders despised and scoffed at the position of the king] into shame? How long will you [those who opposed the king loved worthless things] love delusions and seek false gods?



4:3 [note David’s confidence…] Know that the Lord has set apart [God had chosen David to be His friend] his faithful servant for himself; the Lord hears when I call to him.

4:4 Tremble and do not sin [David exhorted his enemies to repent from their wicked way of life]; [admonition to his enemies to reflect on their lives in the silence of the night] when you are on your beds, search your hearts and be silent.



4:5 Offer the sacrifices of the righteous and trust in the Lord.


C. Prayer
4:6 Many [unspecified; perhaps skeptics or those frustrated at waiting to see God’s covenant blessings], Lord, are asking, “Who will bring us prosperity? [expectations of covenant blessings; there are people who “have no notion of any happiness that does not come to them through the medium of their senses” (Adam Clarke)]” [the Lord is the author of blessings…] Let the light of your face [a reference to the benefits and blessings that result from God’s presence] shine on us.



4:7 Fill my heart with joy [a fruit of the Spirit (Gal. 5:22-23); “If I have all the world, I am poor without Him.” (CHSpurgeon)] when their grain and new wine abound.



D. Expression of Trust in the Lord
4:8 In peace [inward peace is a blessing that our enemies cannot take away] I will lie down [“in this ‘lying down’ … he voluntarily gave up any guardianship of himself” (Philip Bennet Power)] and sleep [David slept while his enemies lay awake at night as per verse 4; “They slumber sweetly whom faith rocks to sleep.” (CHSpurgeon)], for you alone, Lord [the giver of peace], make me dwell in safety.

Note some firsts regarding this Psalm:
• The first psalm ascribed to David.
• The first psalm that bears a superscription that relates it to an episode in David’s life.
• The first lament psalm.
• The first use of the word “Selah.”

A psalm of David. When he fled from his son Absalom [cf. 2 Sam. 15:1—19:43].

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A. David’s complaint concerning his enemies.
3:1 Lord [Yahweh, God’s revealed covenant name], how many [indicates a united front; refers to David’s enemies; “Troubles always come in flocks. Sorrow hath a numerous family.” (Spurgeon)] are my [David recognized that these were his enemies] foes! How many [refers to the growing opposition against David] rise up [cf. 3:7 where the Lord arises] against me [David recognized that the growing opposition was directed against him]!

3:2 Many [refers to the skeptics who were trying to demoralize David; cf. 2 Sam. 16:7-8 re: those who cursed David] are saying [it is often what people say about us that demoralizes us] of me, “God will not deliver him [to think or believe that God will not help us is a frightening thought].”

B. David’s confidence in the Lord.
3:3 But [this little conjunction introduces a difference] you [in contrast to David’s enemies], Lord, are a shield [a metaphor that describes the nature of God; David trusted in God’s protection] around me, my glory [one of God’s attributes; His glory is greater than any human power], the One who lifts my head high [as when a parent places a hand under the chin of a child whose eyes are downcast and lifts up their countenance; see description of David in 2 Sam. 15:30 re: when he had to leave Jerusalem].



3:4 I call out [the importance of prayer] to the Lord, and [note David’s confidence that God would answer him] he answers me from his holy mountain.

C. David’s trust in the Lord.
3:5 [peace is the product of prayer] I lie down and sleep [cf. Acts 12:6 re: Peter sleeping on the night before his scheduled execution]; I wake again, because [David gave God the credit for why he was able to sleep peacefully] the Lord [the Lord never sleeps (Ps. 121:3-4); He thinks about us all the time (Ps. 139:17)] sustains [cares and protects] me.



3:6 I will not fear [we must not trust only when appearances are favorable; we must trust in spite of the things that cause us to fear] though tens of thousands [numbers are not a factor when God is with you] assail me on every side.



D. David’s prayer for deliverance.


3:7 [cf. David’s “cry” in verse 4; these are the words that David cried out in prayer] Arise [in contrast to those that had arisen against David (cf. 3:1)], Lord! Deliver me [David’s enemies tried to demoralize him by saying that God would not deliver him in verse 2], my [emphasizes David’s personal relationship with God] God! Strike all my enemies on the jaw [an expression of humiliation]; break the teeth [refers to taking away the strength of an adversary; cf. Ps. 58:6] of the wicked.

E. David’s hope in the Lord.
3:8 From the Lord comes deliverance [the psalm ends on a confident note]. May your blessing be on your people [note David’s concern for his people].

What is the background of Psalm 2?
The writer of the psalm is not named, but Acts 4:25-26 ascribes it to David. This psalm was composed for the coronation of Israel’s kings. It may have been based on Nathan’s oracle in 2 Samuel 7:8-16. The language of the psalm is too great to have its meaning exhausted in David or any succeeding king. Its language points to the King of Kings.

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2:1  Why are the nations in an uproar,
And the peoples devising a vain thing?
2:2  The kings of the earth take their stand,
And the rulers take counsel together
Against the Lord and against His anointed:
2:3  “Let us tear their fetters apart,
And cast away their cords from us!”

These verses describe what generally happened when one king died and a new king ascended the throne. Vassal nations saw this as the opportune time to break free of their vassalage. Enemy nations saw this as an opportunity to lead an attack against an incoming monarch. According to verse 1, the psalmist saw such premeditated and carefully planned activity as vain. Verse 2 pictures the kings of the earth plotting together “against the Lord and against His anointed (one set apart).” Verse 3 indicates that this coalition of rulers felt they possessed both the strength and the potential for victory. They felt confident they could break free of the fetters and cords that constrained them.

2:4  He who sits in the heavens laughs,
The Lord scoffs at them.
2:5  Then He will speak to them in His anger
And terrify them in His fury:
2:6  “But as for Me, I have installed My King
Upon Zion, My holy mountain.”

These verses describe the divine response to the madness of the rulers of the earth. The Lord was aware of their petty plots and scoffed at them. Verse 5 accentuates the futility of plotting against the Lord. According to verse 6, God Himself installed His king in Zion (Jerusalem). The “kings of the earth” are actually opposing God’s own king.

2:7  “I will surely tell of the decree of the Lord:
He said to Me, ‘Thou art My Son,
Today I have begotten Thee.
2:8  ‘Ask of Me, and I will surely give the nations as Thine inheritance,
And the very ends of the earth as Thy possession.
2:9  ‘Thou shalt break them with a rod of iron,
Thou shalt shatter them like earthenware.'”

These verses record the words of the one whom the Lord chose to rule. The king relates that he has been appointed and adopted by God. The language speaks of the utter catastrophe that awaited any nation or confederacy of nations that sought to overthrow God’s rule/ruler. The king has but to ask and God will strengthen him to overthrow and shatter his enemies. Note: Verse 7 is a messianic reference quoted in Acts 13:33.

2:10  Now therefore, O kings, show discernment;
Take warning, O judges of the earth.
2:11  Worship the Lord with reverence,
And rejoice with trembling.
2:12  Do homage to the Son, lest He become angry, and you perish in the way,
For His wrath may soon be kindled.
How blessed are all who take refuge in Him!

These verses are a warning to any who might challenge God. Kings and judges are warned to “show discernment” and “take warning” in verse 10, “worship” and “rejoice” in verse 11, and “do homage to the Son” in verse 12. The “kings of the earth” are told to fear God.

Practical Consideration: It is foolish, vain, and unreasonable to rebel against God.
History is filled with examples of men who rebelled against God. Men who sought to silence His prophets and destroy His Word. Men who sought to end His influence in the earth. Men who declared the death of God. History and the march of time however, testify to the futility of such efforts. Only men who underestimate God and overestimate themselves are foolish enough to oppose God.