These notes are based on the NASB text.

What is the background of Psalm 100?
Although the writer of the Psalm is not identified, he was doubtless a man who had a proper understanding of the person of God. This Psalm is a call to praise and thanksgiving (see the superscription). It was probably sung antiphonally. Verses 1-3 were probably sung by worshipers approaching the temple for worship with verses 4 and 5 serving as the antiphonal response.

Practical Consideration: There are imperatives in our relationship with the Lord.
According to Psalm 100, we are to “Shout joyfully,” “Serve the Lord,” “Come before Him,” “Know,” “Enter,” and “Give thanks to Him [and] bless His name.” These are proper responses of the creature to the Creator.

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100:1 Shout joyfully to the Lord, all the earth.

God is worthy of our highest praise and adoration. When a man’s heart has been filled with God’s grace, his countenance and lips should reflect it. The whole earth (all of its inhabitants) is called to praise the Lord.

100:2 Serve the Lord with gladness;
Come before Him with joyful singing.

God is worthy of cheerful service. No one enjoys being served by a moping or depressed servant or waiter who finds his employ a cheerless and irksome task. How often believers do things because they ought to. They pray because it is what they ought to do. They attend worship because it is what they ought to do. They tithe (some of them, anyway) because it is what they ought to do. Believers often do things out of a cold sense of dutiful obligation rather than out of a heart overflowing with gratitude.

God’s people should sing joyfully to Him in worship. Watts, the great hymn writer, penned these words: “Let those refuse to sing who never knew our God; but favorites of the heavenly king must speak His praise abroad.” Lloyd John Ogilvie wrote, “Joy is the outward sign of the inner experience of grace. Gladness, not grimness, is the distinguishing mark of anyone who is truly thankful for the goodness of the Lord.”

Practical Consideration: Our lives should reflect the joy of knowing the Lord.
Christians ought to be the most joyful people on the earth. Our lives should serve as letters of recommendation for knowing God. Our service should be rendered out of a heart filled with gratitude for who God is and what He has done for us. Our worship should be filled with both reverence and joy.

100:3 Know that the Lord Himself is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.

No one assisted God in creation. No one advised Him. He alone is God. He said to Job, “Where were you when I laid the foundation of the earth?” (Job 38:4). Isaiah 55:8-9 records, “‘For My thoughts are not your thoughts, neither are your ways My ways,’ declares the Lord.’For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.'” God has made us. We have not made ourselves nor are we the current product of evolution. Because He made us, we are His. He shepherds us as His people (see also Psalm 23). He knows us intimately and is concerned about us and our needs, even as a shepherd cares for his sheep.

100:4 Enter His gates with thanksgiving,
And His courts with praise.
Give thanks to Him; bless His name.

Gratitude is the theme of this verse. Those who have tasted the goodness of God should give thanks. Those who have been forgiven should give thanks. Those who understand who God is and what they are in relation to Him should give thanks.

100:5 For the Lord is good;
His lovingkindness is everlasting,
And His faithfulness to all generations.

The statement, “For the Lord is good,” sums up God’s character and is more than sufficient reason for us to praise Him. He indeed is good. Someone has rightly stated that God does not use us because we are good, but because He is good. We should praise Him because He is good and merciful and absolutely trustworthy.

Practical Consideration: We should praise God because of who He is.
We should praise God because of who He is. He alone is God. He is good. He is merciful. Mercy is an expression of His goodness in relation to sinners. He is faithful. He is just and right in all His dealings with man and always keeps His word.

91:1 He that dwelleth [suggests permanent existence in the place of security] in the secret place [a hiding/secret place known only to God] of the most High [title used by Melchizedek in the worship of God (Gen. 14:18); indicated that the Lord was exalted over the gods of other nations] shall abide [denotes lodging for the night; we are vulnerable and defenseless when we sleep; cf. Ps. 3:5] under the shadow [God’s protection compared to that of a mother bird who casts shadow over her nest as she guards her young from harm (shadow reassures small chicks of mother’s presence); may refer to dwelling in the tent of a host who became the guarantee of safety of his guest] of the Almighty [Heb. “Shaddai”: designation that focuses on the all-sufficient and absolute power of God; cf. Gen. 17:1].

Note: What characterizes the life of a person who dwells in the shelter of the Most High?

91:2 I [the writer included himself among those in need of protection] will say of the LORD [Yahweh, the personal name of God], He is my [implies a personal relationship] refuge [suggests a place of safety where a person can hide from danger] and my fortress [related to a root meaning “summit” or “height” and portrays a castle atop a mountain that defies capture; a fortified position]: my God; in him will I trust [to rely upon God].

91:3 Surely [word emphasizes the psalmist’s confidence in God] he shall deliver [deliver] thee from [note threatening situations…] the snare [a hidden and unexpected danger] of the fowler, and from the noisome pestilence [either a literal plague or epidemic or the kinds of troubles that are like a plague; often attacks viciously and without warning].

91:4 He [God] shall cover thee with his feathers, and under his wings [designates the safest place to be] shalt thou trust [“find refuge” (NIV); security]: his truth [“faithfulness” (NIV); conveys certainty] shall be thy shield [provided protection for a warrior on the battlefield] and buckler [“rampart” (NIV); offered warriors a large stationary location for cover from attack].

Note: How does a mother bird protect her young? How does this illustration of God’s protection of His own people help to calm your fears?

91:5 Thou shalt not be afraid [cf. Ps. 56:3] for the terror by night [terrors that hide in and come from the night (e.g., enemy surprise attack or thief)]; nor for the arrow that flieth [the flight of an arrow is relatively silent, striking without warning] by day;

91:6 Nor for the pestilence that walketh [like a hunter] in darkness; nor for the destruction that wasteth [like a warrior] at noonday.

91:7 [description of a battlefield…] A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee [God’s faithful children].

91:8 Only with thine eyes shalt thou behold and see the reward of the wicked [enemies cannot escape God’s justice].

91:9 Because thou hast made the LORD, which is my refuge, even the most High, thy habitation [dwelling place; God Himself is the place one can dwell in safety];

91:10 There shall no [nothing comes our way God has either not decreed or not allowed] evil [that which is the opposite of good; any misfortune] befall thee, neither shall any plague [refers to some physical blow; general term for plague] come nigh thy dwelling.

91:11 [note: Satan quoted verses 11-12 when he tempted Jesus (Matt. 4:5-6)] For he shall give his angels [servants of God; cf. Ps. 103:20-21; one of the resources God uses to protect His people; cf. Heb. 1:14] charge over thee, to keep [can mean “guard” and “watch over”] thee in all thy ways.

Note: Angels watching over me…
• Lot — Gen. 19:1,15-26
• Daniel — Dan. 6:21-22
• Jesus — Matt. 26:53
• Apostles — Acts 5:17-20; 12:1-19

91:12 They shall bear thee up in their hands, lest [God’s sovereign protection/guidance extends to life’s everyday details] thou dash [suffer injury] thy foot against a stone.

91:13 Thou shalt tread [along with the word “trample” suggests killing the dangerous creature] upon [note reference to familiar dangers from daily life in the time of the psalmist…] the lion and adder [animals that normally threatened people]: the young lion and the dragon shalt thou trample [along with the word “tread” implies that the person who trusts in the Lord will overcome adversity and deadly hazards] under feet.

91:14 Because he [the believer] hath set his love upon me [designates a love that binds one to the object of the love; “to cling to”], therefore [note the Lord’s eight promises…] [1] will I deliver [provide a means of escape in threatening situations] him: [2] I will set him on high [literally “to make high or inaccessible” thus to “protect” as in NIV], because he hath known [acknowledged] my name [a reference to God’s nature].

91:15 He shall call upon me, and [3] I will answer him: [4] I will be with [the assurance of God’s very presence] him in trouble [means “straits” or “distress”]; [5] I will deliver [means “to withdraw”] him, and [6] honour [assurance of respect in the covenant community; “make important”] him.

91:16 [7] With long life [not necessarily longevity but the assurance that lurking dangers will not lead to premature death] will I satisfy him, and [8] shew him my salvation [connotes freedom from distress].

Note: C.H. Spurgeon calls Psalm 89 “the great Covenant Psalm.”

A maskil [probably a literary or musical term] of Ethan the Ezrahite [a contemporary of Solomon (cf. 1 Kings 4:31)].

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Psalm 89:1-4

89:1 I will sing of [note two themes of this song of praise] [1] the mercies [Heb. “hesed” refers to the Lord’s steadfast, unfailing covenant love; mercies; cf. 2 Sam. 7:15] of the LORD for ever: with my mouth will I make known thy [2] faithfulness [signifies firmness, steadiness, and certainty] to all generations.

Note: Have you recently experienced discouraging or difficult times? What difference did the reality of God’s faithfulnes make in the way you faced the challenge?

89:2 For I have said, Mercy [“your love” (NIV); in the Bible, love is not emotions but acts of kindness or mercy shown to someone] shall be built up for ever [God’s love is an eternal love]: thy faithfulness shalt thou establish [built] in the very heavens.

89:3 I have made [God made covenant with David; fulfillment of covenant depended on God Himself, not on David or his descendants] a covenant [refers to God’s promise to David in 2 Sam. 7:8-16] with my chosen [David], I have sworn unto David my servant,

89:4 Thy seed [or “offspring”] will I establish for ever [from David on, all of Israel’s legitimate kings would descend from David; David’s greatest descendant would be the Messiah, Jesus Christ], and build up thy throne [David’s God-given role and authority] to all generations. Selah.

 Psalm 89:19-24

89:19 Then thou spakest [to Nathan the prophet] in vision [cf. 2 Sam. 7:4] to thy holy one [perhaps denotes the people of God, the loyal remnant or David himself], and saidst, I have laid help upon one that is mighty; I have exalted one chosen [cf. Acts 13:22] out of the people.

89:20 I have found David my servant; with my holy oil have I anointed [and thus set apart for God’s service; from same root as “Messiah”] him:

89:21 With whom my hand shall be established: mine arm [God was the source of David’s strength] also shall strengthen him.

89:22 [promises of military success (89:22-23)] The enemy shall not exact upon him; nor the son of wickedness afflict him.

89:23 And I will beat down his foes before his face, and plague them that hate him.

89:24 But my faithfulness and my mercy shall be with him: and in my name shall his horn [strength] be exalted.

Psalm 89:30-34

89:30 If [note condition…] his children [David’s descendants] forsake my law, and walk not in my judgments;

89:31 If [note condition…] they break my statutes, and keep not my commandments;

89:32 Then will I visit [no one can sin with impunity; cf. Col. 3:25] their transgression with the rod [a symbol of authority; an instrument of punishment], and their iniquity with stripes [blows or assaults].

89:33 Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.

89:34 My [God drafted and voluntarily entered into the covenant] covenant will I not break, nor alter the thing that is gone out of my lips.

Psalm 78:4-8  [see also Deuteronomy 4:9-10; 6:2]

Note: Youth ministry begins in the home because…
• The Bible exhorts parents to teach their children the things of God.
• Youth are under the influence and authority of their parents from day to day.
• Youth want guidance and a consistent spiritual example from their parents.

78:4 We [parents; also teachers] will not hide them from their children, shewing [or telling; storying the Bible at home is important] to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done [including sending His Son].

78:5 For he established a testimony in Jacob [the nation of Israel], and appointed a law in Israel, which he commanded our fathers, that they should make them known [teaching is a vehicle that carries God’s laws from one generation to the next] to their children:

78:6 That [purpose of teaching] the generation to come might know them [God’s laws], even the children which should be born; who should arise and declare them to their children [we must think beyond our generation]:

78:7 That they might set their hope in God, and not forget the works of God, but keep his commandments:

78:8 [help children understand God’s displeasure with sin and that they cannot sin with impunity (see Gal. 6:7)] And might not be as their fathers [learn positive lessons from negative examples], a stubborn [resisted God’s authority] and rebellious [intentionally ignored God’s laws and chose their own way instead] generation; a generation that set not their heart aright [see Deut. 6:5], and whose spirit was not stedfast with God.

Note: Socrates asked, “Fellow citizens, why do you turn and scrape every stone to gather wealth and take so little care of your children to whom one day you must relinquish it all?”

These notes are based on the NASB text.

What is the background of Psalm 73?
This psalm is attributed to Asaph. It deals with a question that has often troubled believers: “Why do the wicked prosper and the righteous suffer?”

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73:1  Surely God is good to Israel,
To those who are pure in heart!

The psalm begins with a positive affirmation (“Surely. . .”) regarding the goodness of God but quickly moves to a testimony of the doubt and confusion the psalmist experienced regarding the prosperity of the wicked and suffering of the righteous. This inequity was troublesome to him and almost became a source of stumbling. Verse 1 is the conclusion at which the psalmist arrived in his struggle to understand why the wicked prospered and the righteous suffered. Those who are “pure in heart” are those who refuse to let go of their integrity and loyalty to God.

73:2  But as for me, my feet came close to stumbling;
My steps had almost slipped.
73:3  For I was envious of the arrogant,
As I saw the prosperity of the wicked.

As the psalmist saw the conduct of the wicked, he struggled to make sense of the inequity. He could not understand why those who defied God and His law continued to prosper. He even became envious of the success of the arrogant. As a result, he came close to the point of stumbling and losing his faith and confidence in God. The psalmist proceeded to describe the wicked in detail in the verses that follow.

Practical Consideration: Looking in the wrong direction can cause us to stumble.
When the attention of the psalmist shifted from God to the wicked, his whole perspective changed. Life no longer looked the same. There were some obvious inequities he did not understand. The more he looked at the wicked the more troubled he became. His theology didn’t seem to make much sense anymore. He began to wonder and waver. He came close to stumbling and falling. He did not regain his equilibrium until he shifted his attention back to God.

73:4  For there are no pains in their death;
And their body is fat.

The psalmist noted that the wicked did not suffer pain in dying. They seemed to go to their grave without any suffering in proportion to their wickedness. The wicked lived in pleasure and prosperity and died in peace. It just didn’t make sense.

73:5  They are not in trouble as other men;
Nor are they plagued like mankind.

The wicked seemed to be exempt from life’s common calamities. The things that burdened and troubled other men did not burden them. They were like the rich man of Luke 12:16-21 whose land was very productive and who built larger barns to store all his grain and goods. Their crops survived blight and drought. Their ships were not lost or wrecked at sea. Their businesses were not hurt by tough times. They seemed to escape the things that troubled and plagued other men.

73:6  Therefore pride is their necklace;
The garment of violence covers them.

The wicked were clothed and adorned with pride and violence. They selfishly and violently abused and oppressed others and gloried in it (see also verse 8).

73:7  Their eye bulges from fatness;
The imaginations of their heart run riot.

The wicked did not seem to suffer from their riotous living. In fact, their fat faces were an indication of their prosperity. They did not seem to hit any snags in indulging the “imaginations of their heart.” Everything seemed to go smoothly for them along their wicked path.

73:8  They mock, and wickedly speak of oppression;
They speak from on high.
73:9  They have set their mouth against the heavens,
And their tongue parades through the earth.

The wicked were so secure in their positions that they were emboldened to speak against others, including God. They had an inflated view of themselves and behaved as though there were no authority in heaven or on earth to hold them in check.

73:10  Therefore his people return to this place;
And waters of abundance are drunk by them.
73:11  And they say, “How does God know?
And is there knowledge with the Most High?”

The wicked were well thought of in the community. Their success made them very popular. People followed them and imbibed or lapped up everything they said. They were so arrogant that they claimed God was unaware of what they were doing.

Practical Consideration: We should not worship success and the successful.
The wicked were so popular that people lapped up everything they said and read everything they wrote. They multiplied their influence at every opportunity. Our society worships success and the successful. Our society drinks in everything the popular wicked write and say. We must exercise caution lest we adopt attitudes and accept views of the wicked.

73:12  Behold, these are the wicked;
And always at ease, they have increased in wealth.
73:13  Surely in vain I have kept my heart pure,
And washed my hands in innocence;
73:14  For I have been stricken all day long,
And chastened every morning.

The psalmist could not escape the troubling conclusion that the wicked had it good. They enjoyed ease and success. Everything they touched turned to gold. They even got richer while loafing. The psalmist’s frustration was accentuated when he contrasted the state of the wicked with his own. He faithfully kept his heart and hands pure yet experienced suffering all day long. The psalmist’s suffering continued from one day to the next. He could see no immediate benefit to obedience.

73:15  If I had said, “I will speak thus,”
Behold, I should have betrayed the generation of Thy children.
73:16  When I pondered to understand this,
It was troublesome in my sight.

The psalmist considered speaking openly about his doubts and dilemma but decided against it lest he cause others to stumble as a result. Instead, he continued to ponder and weigh in his heart the matters that were “troublesome” (a word that suggests labor, toil, or burden) to him. Surely there must be an answer.

73:17  Until I came into the sanctuary of God;
Then I perceived their end.

The answer finally came when the psalmist “came into the sanctuary of God.” He could not make sense of the matters that troubled him until he spent time alone with God in prayer and worship. Then his perspective changed. Then he began to understand what he previously could not understand. Then he “perceived their end.”

Practical Consideration: We should look to God for answers to the things that trouble us.
The psalmist wrestled with the things that troubled him. He could not make sense of them. Things just didn’t add up. The lack of answers plunged him deeper into despair and brought him closer to stumbling. The psalmist did not find the answers he was looking for in his wrestlings. He found the answers he was looking for when he turned to God. Only when he entered the holy place did he begin to understand the inequities of the market place. Only when he spent time alone with God did he regain his perspective. Only in God’s presence was he able to take the long look and put the temporal into the context of the eternal. Only in God’s presence was he able to make sense of the senseless things that troubled him.

73:18  Surely Thou dost set them in slippery places;
Thou dost cast them down to destruction.
73:19  How they are destroyed in a moment!
They are utterly swept away by sudden terrors!
73:20  Like a dream when one awakes,
O Lord, when aroused, Thou wilt despise their form.

The psalmist now understood the fate of the wicked. They were living life on thin ice. They were living life in a posture that would lead them to certain and sudden destruction. The present prosperity of the wicked was not their final lot. They would experience destruction.

Practical Consideration: There is no security apart from God.
The psalmist came to the conclusion that there is no security apart from God. The wicked, who appeared at ease and secure, would be in for a rude awakening. Their life of pleasure, profit, and pride would one day come to an abrupt end. Jesus said, “For what will a man be profited, if he gains the whole world, and forfeits his soul? Or what will a man give in exchange for his soul?” (Matthew 16:26).

73:21  When my heart was embittered,
And I was pierced within,
73:22  Then I was senseless and ignorant;
I was like a beast before Thee.

As the psalmist reflected on his previous emotions, he confessed that he had become embittered and allowed his emotions to rule over his reason. He had been ignorant and shortsighted. He had been as senseless as an animal in his understanding of the matter. The Amplified Bible translates verse 22 as follows: “So foolish, stupid and brutish was I, and ignorant; I was a beast before You.”

73:23  Nevertheless I am continually with Thee;
Thou hast taken hold of my right hand.
73:24  With Thy counsel Thou wilt guide me,
And afterward receive me to glory.
73:25  Whom have I in heaven but Thee?
And besides Thee, I desire nothing on earth.
73:26  My flesh and my heart may fail,
But God is the strength of my heart and my portion forever.

The psalmist once again came to the realization that God had not forsaken him as he struggled to understand the matters that troubled him. In fact, God had taken hold of his right hand and would guide him along life’s path and beyond. He experienced a renewed desire for fellowship with God. Nothing else could satisfy or fill the God-shaped vacuum in his life. And should his flesh and heart fail, he would continue to confidently affirm his faith in God.

73:27  For, behold, those who are far from Thee will perish;
Thou hast destroyed all those who are unfaithful to Thee.
73:28  But as for me, the nearness of God is my good;
I have made the Lord God my refuge,
That I may tell of all Thy works.

The psalmist concluded with a contrast between the fate of the wicked and that of the righteous. The wicked would come to ruin but the righteous would emerge victorious. The psalmist’s final words express his desire to openly tell of the Lord’s great works.

Practical Consideration: “I’d rather have Jesus, than silver or gold!”
“I’d Rather Have Jesus,” by Rhea F. Miller, sums up the psalmist’s final thoughts…

I’d rather have Jesus than silver or gold, I’d rather be His than have riches untold,
I’d rather have Jesus than houses or lands, I’d rather be led by His nail-pierced hand.
I’d rather have Jesus than men’s applause, I’d rather be faithful to His dear cause,
I’d rather have Jesus than world-wide fame, I’d rather be true to His holy name.
Than to be the king of a vast domain, Or be held in sin’s dread sway.
I’d rather have Jesus than anything this world affords today.

These notes are based on the NASB text.

What is the background of Psalm 67?
The psalm does not identify its writer. We can however, gather from its text that it was a psalm used in connection with the harvest. It was probably sung at the Feast of Tabernacles (see Leviticus 23:34 and Deuteronomy 16:13-17) celebrated at the time of harvest in commemoration of the wilderness wanderings.

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67:1  God be gracious to us and bless us,
And cause His face to shine upon us–      [Selah]
67:2  That Thy way may be known on the earth,
Thy salvation among all nations.

The psalm begins with the blessing of Aaron found in Numbers 6:24-26. It is a blessing asking for divine favor and means “may God be pleased with us.” One result of Israel being blessed was the spread of God’s message of salvation. The psalmist expressed his concern that the whole earth know God’s way and salvation. This verse anticipates the worldwide spread of the Gospel.

Practical Consideration: We should desire that all people everywhere know God’s ways and salvation.
The concern of the psalmist was that the Lord bless Israel that the nation might, in turn, be a blessing to the world. His desire was that the entire world know and understand the ways and salvation of God. We too, have a responsibility to be a blessing to the world. We should be concerned about the spread of the Gospel in our world today. We should earnestly work toward the end that all men everywhere might have the opportunity to hear and respond to the Gospel message.

67:3  Let the peoples praise Thee, O God;
Let all the peoples praise Thee.
67:4  Let the nations be glad and sing for joy;
For Thou wilt judge the peoples with uprightness,
And guide the nations on the earth.        [Selah]
67:5  Let the peoples praise Thee, O God;
Let all the peoples praise Thee.

These verses describe what happens when the message of salvation is heard and accepted by all “the peoples” of the world. Those peoples who have accepted God’s salvation are happy to have Him as their judge, that is, their Leader or Sovereign. The psalmist called on “the peoples” to praise God.

67:6  The earth has yielded its produce;
God, our God, blesses us.

It is the Lord who provides the harvest and blesses His people.

67:7  God blesses us,
That the ends of the earth may fear Him.

Israel’s role was to call people to God. The psalmist asked God to bless Israel that Israel might, in turn, be a blessing to the world.

To the chief Musician, A Psalm and Song of David.

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65:1 Praise [this is an attitude of worship and flows out of a grateful heart] waiteth for thee [praise is rightfully God’s], O God, in Sion [Mt. Zion, the hill in Jerusalem where the temple stood and the place where the Israelite worshiper went to meet God]: and unto thee shall the vow [a promise of action in response to God’s deliverance; cf. Hannah’s vow in 1 Sam. 1:9-28] be performed [a fulfilled vow comes from a thankful heart; cf. Ecc. 5:4-5].

65:2 O thou that hearest prayer [cf. Ps. 5:1-3], unto thee shall all [Jew and Gentile alike] flesh [humanity] come [to go to anyone other than God would be a waste of time].

65:3 Iniquities [personal waywardness] prevail [overwhelm] against me [personal]: as for our [corporate; national] transgressions [rebellions], thou [only God can atone] shalt purge [atone; to cover over (as when, in the temple, lamb’s blood was sprinkled on the ark of the covenant to cover the sins of the people); this is God’s solution to our sin] them away.

65:4 Blessed is the man whom thou choosest [cf. Eph. 1:4-5; 2 Thess. 2:13], and causest to approach [a forgiven worshiper enjoys the benefit of God’s presence] unto thee, that he may dwell in thy [note three synonymous terms for the place where God was to be worshiped…] [1] courts: we shall be satisfied [feeding of inner, spiritual hunger] with the goodness of thy [2] house, even of thy [3] holy temple.

65:5 By terrible [awe-inspiring] things [works] in righteousness wilt thou answer [God’s answer is always right and best; the God who hears (65:2) is also the God who answers] us, O God of our salvation [deliverance; rescue from peril and difficulty]; who art the confidence [hope] of [note reference to land and nations unknown to David when he wrote this psalm…] all the ends of the earth, and of them that are afar off upon the sea:

65:6 Which by his strength setteth fast [to establish or set in place] the mountains [visible displays of God’s creative power]; being girded [robbed (like a warrior)] with power [strength]:

65:7 Which [God not only created the seas but controls them as well…] stilleth the noise [roar, unrest, disruption] of the seas, the noise of their waves, and the tumult of the people [God is sovereign over the nations as well as the seas].

65:8 They also that dwell in the uttermost parts are afraid [awed] at thy tokens [signs; the general revelation of creation]: thou makest the outgoings of the morning [the sunrise in the east] and evening [the sunset in the west] to rejoice.

65:9 Thou visitest [a picture of God moving in response to need] the earth, and waterest it [refers to rain]: thou greatly enrichest it with the river of God [refers to any supply of water that contributes to the growth of crops], which is full of water [unlimited supply]: thou preparest them corn, when thou hast so provided for it.

65:10 [God sends the rains that make it possible to plow and plant in once sun-hardened soil] Thou waterest the ridges [probably a reference to the clods of earth left from the plowing] thereof abundantly: thou settlest [to soak with rain] the furrows thereof: thou makest it [the earth] soft with showers: thou blessest the springing thereof [the rains result in the growth of the seed].

65:11 Thou crownest the year [a figure of speech describing that important time (late spring, early summer, early fall) when crops were harvested and gathered into the storehouses] with thy goodness [here refers to the agricultural and economic surplus of crops]; and thy paths drop [overflow with] fatness [plenty].

65:12 They drop upon [to overflow] the pastures of the wilderness [normally places of scarcity and dryness]: and the little hills rejoice on every side.

65:13 The pastures [places for grazing] are clothed [filled] with flocks [sheep and goats]; the valleys [good places to grow crops] also are covered over with corn; they shout for joy, they also sing.

These notes are based on the NASB text.

What is the background of Psalm 68?
The Psalm is ascribed to David. It is considered by many to be the toughest psalm to interpret. Some see it as a collection of short songs or key lines of as many as thirty separate hymns. The evidence suggests that the psalm was used in a service of worship in and near Jerusalem’s temple. It speaks of the impact of God’s presence upon the unrighteous and the righteous and upon history.

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68:1   Let God arise, let His enemies be scattered;
And let those who hate Him flee before Him.
68:2   As smoke is driven away, so drive them away;
As wax melts before the fire,
So let the wicked perish before God.

Psalm 68 begins with a note of triumph.    “Let God arise” was the proclamation that announced the movement of the ark of the covenant in the journeys and battles of the Israelites (see Numbers 10:35). The Psalm also defines the impact of God’s presence on both the unrighteous and the righteous. When God arises things happen! His enemies cannot stand before Him. Those who hate God cannot tolerate His presence nor overcome His power. As light dispels darkness, so God’s presence disturbs and drives away the wicked. Psalm 1:5 declares, “Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous.”

Practical Consideration: God’s presence makes a difference.
As adults, we often forget the lessons we were taught as children and the lessons we try to teach our children. One of those lessons is that God’s presence makes a difference. When children are fearful of the dark we tell them not to be afraid because God is present. When we face dark and difficult days as adults, we too, should remember that God is present. As believers, we never have to face the issues of life alone. Knowing that God is present should encourage and embolden us to face all of life’s circumstances with courage and confidence.

68:3   But let the righteous be glad; let them sing before God;
Yes, let them rejoice with gladness.
68:4   Sing to God, sing praises to His name;
Lift up a song for Him who rides through the deserts,
Whose name is the Lord, and exult before Him.

God’s presence also has an impact upon the righteous. It causes the righteous to be glad and rejoice. The assurance that God is for us (Romans 8:31) and that He has promised to never leave us nor forsake us (Hebrews 13:5) should elicit from us a response of gratitude and rejoicing. God’s presence and goodness should also have an impact upon our worship. Our full and grateful hearts should find expression in joyous worship.

68:5   A father of the fatherless and a judge for the widows,
Is God in His holy habitation.
68:6   God makes a home for the lonely;
He leads out the prisoners into prosperity,
Only the rebellious dwell in a parched land.

Verses 5 and 6 praise God for His concern, protection, and involvement in the lives of orphans, widows, the lonely (those destitute of friendship and help), and prisoners. Let it never be said that God does not care for those in need. The rebellious and wicked however, do not enjoy the benefits of being rightly related to a loving God.

Practical Consideration: There are no little people in God’s sight.
David marveled in Psalm 8 that the God of the macroscopic could be concerned with the microscopic, that the God who created the planets could be concerned with people. Psalm 68 affirms the concern of the awesome God of the universe for people, especially those often overlooked, ignored, or forgotten by our society. We can take comfort in the fact that there are no little people in God’s sight. Every person matters to God.

68:7   O God, when Thou didst go forth before Thy people,
When Thou didst march through the wilderness,      [Selah]
68:8   The earth quaked;
The heavens also dropped rain at the presence of God, the God of Israel.
68:9   Thou didst shed abroad a plentiful rain, O God;
Thou didst confirm Thine inheritance, when it was parched.
68:10   Thy creatures settled in it;
Thou didst provide in Thy goodness for the poor, O God.

These verses recount the impact of God’s presence at Mount Sinai and through the wilderness experience. God was present with His people in the exodus and wilderness experience in a pillar of cloud by day and a pillar of fire by night (Exodus 13:17-22). Mount Sinai quaked at the presence of God (Exodus 19:18). God also refreshed His people with rain. On more than one occasion rain reassured God’s people of His concern for them (see the account of Sisera in Judges 4-5 and the ending of the drought predicted by Elijah in 1 Kings 18:41-45). Because of the rains sent by God, the Israelites were able to survive and dwell in an otherwise parched land.

Practical Consideration: God’s provision is always timely.
God’s provision for our needs is always timely. His provision also reminds and reassures us of His concern for our well being. We should recall God’s past provisions when facing present difficulties and needs. Doing so can help us to trust in Him and wait upon Him in spite of overwhelming odds.

68:11   The Lord gives the command;
The women who proclaim the good tidings are a great host:
68:12   “Kings of armies flee, they flee,
And she who remains at home will divide the spoil!”
68:13   When you lie down among the sheepfolds,
You are like the wings of a dove covered with silver,
And its pinions with glistening gold.
68:14   When the Almighty scattered the kings there,
It was snowing in Zalmon.

Verses 11-14 recite the impact of God’s presence in battle. These verses describe victory in battle and the taking and dividing of spoil. Verse 12 is reminiscent of Sisera’s flight in Judges 4:17-22. Verses 13 and 14 are difficult to understand. Some scholars suggest that verse 13 refers to a specific object or trophy taken by the spoilers. Others suggest that it refers to Israel basking in prosperity after victory in battle. Some have honestly stated that they do not understand verses 13 and 14, suggesting that there are no helps to guide us in understanding what the writer was alluding to. Verse 14 may be a reference to the completeness of victory in battle and the scattering of enemies like wind-driven snow.

Practical Consideration: The battle belongs to the Lord.
God never intended for us to face and fight life’s battles alone. Victory can be ours only as we commit our difficulties to the Lord and face them in the strength that He provides.

68:15   A mountain of God is the mountain of Bashan;
A mountain of many peaks is the mountain of Bashan.
68:16   Why do you look with envy, O mountains with many peaks,
At the mountain which God has desired for His abode?
Surely, the Lord will dwell there forever.
68:17   The chariots of God are myriads, thousands upon thousands;
The Lord is among them as at Sinai, in holiness.
68:18   Thou hast ascended on high, Thou hast led captive Thy captives;
Thou hast received gifts among men,
Even among the rebellious also, that the Lord may dwell there.

“The mountain of God” in verse 15 is a way of expressing the superlative and should be understood as meaning “the mighty mountain.” The mountains of Bashan are pictured as being envious of Zion (a hill by comparison) because God has chosen it as his abode. Zion is a humble setting in comparison to the magnificent mountains of Bashan. Someone has noted, “It is much more honorable to be holy to God than to be high and great in the world.” There is security in Zion because of the power and presence of the Lord. God is here pictured as an absolute victor.

Practical Consideration: Our standing before God is more important than our standing before men.
It is easy for us to be impressed by the wealth, status, and power of others. It is also easy for us to expend our energies in pursuing the things that we feel will give us a greater standing before men. We should however, be more concerned about our standing before God. We should be more concerned about what we are than what we have. We should be more concerned about living holy lives than achieving and accumulating the things of this world. We should be humbled by the fact that God has chosen to abide in us in the person of His Holy Spirit.

68:19   Blessed be the Lord, who daily bears our burden,
The God who is our salvation.            [Selah]
68:20   God is to us a God of deliverances;
And to God the Lord belong escapes from death.

These verses praise God for His presence and provision through trials and difficulties. Verse 19 praises God for His all-sufficient daily care. Throughout the Scripture God invites us to cast our cares upon Him (Psalm 55:22 and 1 Peter 5:7), to trust Him with our concerns (Psalm 37:3-6), and to find rest in Him when we are burdened and stretched to the point of breaking (Matthew 11:28-30). We should praise God daily for daily bearing our burdens (verse 19). Verse 20 praises God for His watch care and protection. Every day we are exposed to both visible and known dangers as well as invisible and unknown dangers. Verse 20 praises God for rescuing us from danger, for keeping us safe in the midst of danger, and for giving us victory over danger. Such beneficent care should call forth great gratitude and daily praise from every child of God.

Practical Consideration: We should commit our cares and anxieties to the Lord.
God never intended for us to bear our burdens alone. God did not design our hearts and minds to hold all of the cares and anxieties of life. In fact, the Scripture warns us, “Anxiety in the heart of a man weighs it down” (Proverbs 12:25a). That is why God repeatedly invites us to turn to Him and trust Him with life’s burdens. God did not design us with the capacity to go without sleep because of worry and fear. He reminds us in His Word however, that He never sleeps (Psalm 121:3-4). That is why He invites us to cast our cares upon Him … He’s going to be up all night anyway!

68:21   Surely God will shatter the head of His enemies,
The hairy crown of him who goes on in his guilty deeds.
68:22   The Lord said, “I will bring them back from Bashan.
I will bring them back from the depths of the sea;
68:23   That your foot may shatter them in blood,
The tongue of your dogs may have its portion from your enemies.”

These verses speak of the calamity that will befall the enemies of God and of His people. “The hairy crown” refers to an oath taken by a warrior to not cut his hair until after defeating an enemy. Those who persist in wickedness and align themselves against God have absolutely no hope of escape. They will have no place in which to hide and ultimately will be utterly destroyed. The wicked will find no refuge from the judgment of God in either the heights of Bashan or the depths of the sea (see also Amos 9:1-3).

Practical Consideration: It is impossible to escape the presence of God.
The Scripture teaches us that it is impossible for any man to escape the presence of God. Jonah reminds us that those seeking to run from God’s call cannot escape His presence. 1 and 2 Kings remind us that the evil or good that men do is always in the sight of God. People like Ahab and Jezebel remind us that it is impossible to escape the judgment of God. Knowing that we cannot escape the presence of God should motivate us to live lives that are pleasing to Him.

68:24   They have seen Thy procession, O God,
The procession of my God, my King, into the sanctuary.
68:25   The singers went on, the musicians after them,
In the midst of the maidens beating tambourines.
68:26   Bless God in the congregations,
Even the Lord, you who are of the fountain of Israel.
68:27   There is Benjamin, the youngest ruling them,
The princes of Judah in their throng,
The princes of Zebulun, the princes of Naphtali.

These verses portray a procession of worshipers led by singers, musicians, maidens, and princes (cf. 1 Chron. 13:8; 15:16-28) en route to the sanctuary.

68:28   Your God has commanded your strength;
Show Thyself strong, O God, who has acted on our behalf.
68:29   Because of Thy temple at Jerusalem
Kings will bring gifts to Thee.
68:30   Rebuke the beasts in the reeds,
The herd of bulls with the calves of the peoples,
Trampling underfoot the pieces of silver;
He has scattered the peoples who delight in war.
68:31   Envoys will come out of Egypt;
Ethiopia will quickly stretch out her hands to God.

These verses call upon the nations to acknowledge the power and majesty of God. Egypt is one of these nations (see “beasts in the reeds”), as are many of the nations hostile to God’s people (referred to as “bulls”), and Ethiopia. Some see these verses as eschatological in nature, pointing to a future day when nations will acknowledge the power and majesty of God.

68:32   Sing to God, O kingdoms of the earth;
Sing praises to the Lord,               [Selah]
68:33   To Him who rides upon the highest heavens, which are from ancient times;
Behold, He speaks forth with His voice, a mighty voice.
68:34   Ascribe strength to God;
His majesty is over Israel,
And His strength is in the skies.
68:35   O God, Thou art awesome from Thy sanctuary.
The God of Israel Himself gives strength and power to the people.
Blessed be God!

All nations are here invited to recognize the awesome majesty, power, and sovereignty (see “Him who rides upon the highest heavens”) of God and to respond by singing praises unto Him. Men should “ascribe strength to God,” that is, recognize his omnipotence and praise Him for it. A proper understanding of God will cause men to respond to him in reverence and praise.

Practical Consideration: We should praise God for who He is.
Our God is indeed an awesome God and worthy of praise. A proper understanding of who God is will cause us to respond to Him in reverence and praise.

These notes are based on the NASB text.

What is the background of Psalm 66?
The writer of the psalm is not mentioned. Some believe that David probably wrote this psalm. Psalm 66 is a beautiful psalm of praise.

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66:1   Shout joyfully to God, all the earth;
66:2   Sing the glory of His name;
Make His praise glorious.
66:3   Say to God, “How awesome are Thy works!
Because of the greatness of Thy power
Thine enemies will give feigned obedience to Thee.
66:4   All the earth will worship Thee,
And will sing praises to Thee;
They will sing praises to Thy name.”            [Selah]

This Psalm, like Psalm 100, begins with a call for all the earth to praise God. The psalmist’s joy is more than he can contain. He thus calls upon the whole earth to rejoice and praise the Lord with him. Notice the number of imperatives in the opening verses of this psalm: “Shout,” “Sing,” “Make,” and “Say.” Our shouts of praise and singing should be offered as an expression of gratitude rather than out of a sense of duty. The psalmist called upon the people to praise God for His awesome works and strength. Even God’s enemies must acknowledge and submit to His strength and power.

Practical Consideration: Praise is a privilege and a pleasure to those who love God.
The psalmist’s shouts of praise and singing flowed from a heart filled with gratitude. He did not praise God out of a cold sense of duty or obligation. Praise for him was both a privilege and a pleasure. He delighted in praising God.

66:5   Come and see the works of God,
Who is awesome in His deeds toward the sons of men.
66:6   He turned the sea into dry land;
They passed through the river on foot;
There let us rejoice in Him!
66:7   He rules by His might forever;
His eyes keep watch on the nations;
Let not the rebellious exalt themselves.         [Selah]

The psalmist called upon his readers to “Come and see the works of God,” for they are ever present. He also recalled God’s deliverance through the Exodus (see Exodus 14:10-31), certainly one of the “awesome” works of God mentioned in verse 3. The background of verse 6a, “He turned the sea into dry land,” is found in Exodus 14:21. The background of verse 6b, “They passed through the [Jordan] river on foot,” is found in Joshua 3:16. The psalmist also declared that God is watching the activities of nations and warned the rebellious to not exalt themselves. The fact that “His eyes keep watch on the nations” should serve as an incentive to nations to keep evil in check.

Practical Consideration: God’s works should have an impact on men and nations.
God’s works should have an impact on both men and nations. God’s works had an influence on the life of the psalmist. They excited awe and inspired him to have confidence in God. God’s works should have an impact upon nations. The fact that He is watching the activities of nations should serve to keep rebellion against Him in check.

66:8   Bless our God, O peoples,
And sound His praise abroad,
66:9   Who keeps us in life,
And does not allow our feet to slip.
66:10   For Thou hast tried us, O God;
Thou hast refined us as silver is refined.
66:11   Thou didst bring us into the net;
Thou didst lay an oppressive burden upon our loins.
66:12   Thou didst make men ride over our heads;
We went through fire and through water;
Yet Thou didst bring us out into a place of abundance.

These verses recall the trials of the nation in some period of affliction and how God refined them through that experience (see also Job 23:10 regarding how God used trials in Job’s life). God permitted (notice the use of “Thou”) and used the experience to refine His people and then brought them out “into a place of abundance.”

Practical Consideration: God uses affliction to refine us.
The psalmist testified that God refined His people in the furnace of affliction. Someone noted, “Affliction is the great discoverer that unmasks us.” And indeed affliction shows what we are made of. Affliction either makes us bitter or better.

66:13   I shall come into Thy house with burnt offerings;
I shall pay Thee my vows,
66:14   Which my lips uttered
And my mouth spoke when I was in distress.
66:15   I shall offer to Thee burnt offerings of fat beasts,
With the smoke of rams;
I shall make an offering of bulls with male goats.      [Selah]

Beginning in verse 13, the psalm takes on a more personal nature (notice the use of personal pronouns). Many people eagerly make vows to God in times of distress and then forget to fulfill them when the crisis is gone and calm returns. The psalmist however, looked forward to the day when he would be able to pay the vows he made while in distress. He determined to express his gratitude through many offerings: “fat beasts,” “rams,” “bulls,” and “male goats.” The psalmist went beyond the scope of the prescribed offerings and offered more as an expression of his enthusiastic and grateful devotion. He offered the very best to God.

Practical Consideration: We should pay what we vow.
Many people make vows to God in foxholes and in the heat of trouble. Many of those, however, forget to pay their vows when the crisis is over and all is well. Ecclesiastes 5:4-5 warns, “When you make a vow to God, do not be late in paying it, for He takes no delight in fools. Pay what you vow! It is better that you should not vow than that you should vow and not pay.”

66:16   Come and hear, all who fear God,
And I will tell of what He has done for my soul.
66:17   I cried to Him with my mouth,
And He was extolled with my tongue.
66:18   If I regard wickedness in my heart,
The Lord will not hear;
66:19   But certainly God has heard;
He has given heed to the voice of my prayer.
66:20   Blessed be God,
Who has not turned away my prayer,
Nor His lovingkindness from me.

These verses express the gratitude of the psalmist for God’s goodness. He invited the congregation to “Come and hear” his testimony regarding the goodness of God. Verse 18 defines the major reason for unanswered prayer. The psalmist acknowledged that if he had regarded wickedness in his heart, the Lord would not have heard his prayer. Such was not the case, however, for the Lord had indeed heard his prayer. But, “If I regard wickedness in my heart,” hearing is just one of the things that God will not do. One could also say, for example, “If I regard wickedness in my heart, the Lord will not bless me.”

Practical Consideration: We should testify of God’s goodness.
The psalmist invited others to “Come and see” (verse 5) and “Come and hear” (verse 16). He was anxious for others to see and hear about the greatness of God and the wonderful things He had done on behalf of the nation and himself. We too, should invite others to see and hear about the greatness of our God and the things He does on our behalf.

These notes are based on the NASB text.

What is the background of Psalm 58?
This psalm is ascribed to David. It is for the choir director and so was set to music. It was to be set to Al-tashheth, which means “Do Not Destroy,” and which some believe to be a tune-indication. It is a mikhtam (which some take to mean “silent prayer”) of David.

Practical Consideration: We should be honest in prayer.
The imprecatory tone and language of this psalm should teach us that we could give honest vent to our emotions to God in prayer. God is neither baffled nor surprised by our emotion in prayer. Better to discuss difficult matters honestly with God in prayer than to give vent to them before men.

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58:1  Do you indeed speak righteousness, O gods?
Do you judge uprightly, O sons of men?
58:2  No, in heart you work unrighteousness;
On earth you weigh out the violence of your hands.

The word “gods” in verse 1 can be translated “rulers,” “mighty ones,” or “judges.” David addressed those charged with the responsibility of judging fairly and accused them of being unfair. They were sympathetic with the wicked and had no concern for justice. They executed the premeditated plots of their hearts with their hands. They were, in fact, no better than those they judged.

Practical Consideration: We should not be indifferent to injustice and sin.
David was outraged at the injustice he witnessed in his day. He was filled with indignation at those who failed to carry out their judicial responsibilities with fairness. He could not tolerate the venomous activity of the wicked. And so, David took these matters to God in prayer. He asked God to deal swiftly and decisively with the unrighteous and so prove to the faithful the validity of living right.

58:3  The wicked are estranged from the womb;
These who speak lies go astray from birth.
58:4  They have venom like the venom of a serpent;
Like a deaf cobra that stops up its ear,
58:5  So that it does not hear the voice of charmers,
Or a skillful caster of spells.

In verses 3-5 David characterized the tyrants of verses 1-2. They are bent on evil from birth and speak only lies. They choose to go astray. They are like deaf snakes, or snakes that cannot be controlled by the spells of the snake charmer. They refuse to listen to any voice of reason. They refuse to listen to God’s Word. They refuse to allow anything to distract them from performing evil. Their behavior is venomous.

58:6  O God, shatter their teeth in their mouth;
Break out the fangs of the young lions, O Lord.
58:7  Let them flow away like water that runs off;
When he aims his arrows, let them be as headless shafts.
58:8  Let them be as a snail which melts away as it goes along,
Like the miscarriages of a woman which never see the sun.
58:9  Before your pots can feel the fire of thorns,
He will sweep them away with a whirlwind, the green and the burning alike.

These verses express David’s outrage over the wicked and their activity in the world. Since the wicked are not judged correctly in the courts of men (as per verses 1-2), David turned to God and called upon Him to judge and deal with the wicked and the “gods” or “judges” of verse 1.

On the imprecatory tone found in some of the Psalms, Biblical scholar Derek Kidner comments, “It is only fair to point out that the words wrung from these sufferers as they plead their case are a measure of the deeds which provoked them. . .Here we should notice that invective has its own rhetoric, in which horror may be piled on horror more to express the speaker’s sense of outrage than to spell out the penalties he literally intends.”

[A]  “shatter their teeth” – render them defenseless and impotent (see Psalm 3:7)
[B]  “break out the fangs” – render them defenseless and impotent
[C]  “let them flow away” – disappear like water into sand
[D]  “arrows. . .be as headless shafts” – render their attacks harmless and frustrate their plans for evil
[E]  “be as a snail which melts away” – make them to disappear
[F]  be stillborn due to miscarriage – while it would have been better had they never been born, the thought here is that they may come to an untimely end even as a stillborn child
[G]  be extinguished – cut off their evil with suddenness before it heats up

58:10  The righteous will rejoice when he sees the vengeance;
He will wash his feet in the blood of the wicked.
58:11  And men will say, “Surely there is a reward for the righteous;
Surely there is a God who judges on earth!”

The righteous rejoice when God executes His judgment upon the wicked, upon those who have no regard for Him or for their fellow man. When God executes His judgment upon the wicked, the faith of the righteous will be vindicated. They will know that they have not lived righteous lives in vain.

Practical Consideration: Judgment is certain.
Many people sin without regard to the consequences. They sin thinking that they will not be held accountable for their actions. They sin without regard to the law of the harvest. They are emboldened in their sin when they do not experience immediate punishment. Their lifestyle of sin without apparent punishment often causes the righteous to question the value of keeping themselves pure and living according to God’s law. But, payday will come. While the wheels of God’s justice may appear to move slowly, when they come they grind finely.