For the director of music. With stringed instruments. A maskil [probably a literary or musical term] of David. When the Ziphites [betrayed David when he was fleeing from Saul] had gone to Saul and said, “Is not David hiding among us?” [on two occasions the Ziphites revealed David’s hideouts to Saul (cf. 1 Sam. 23:19; 26:1)]

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54:1 Save me [only God could save David from the troubles stated in verse 3], O God, by your name; vindicate me by your might.

54:2 Hear my prayer [“As long as God has an open ear, we cannot be shut up in trouble.” (Spurgeon)], O God; listen to the words of my mouth.

54:3 Arrogant foes [or “strangers”] are attacking me; ruthless people [those concerned only with what they wanted regardless of the impact on others] are trying to kill me — people without regard for God.

54:4 [note shift from worry to confidence in the Lord; “Little care we for the defiance of the foe while we have the defense of God.” (Spurgeon)] Surely God is my help [a triumphant exclamation]; the Lord is the one [the only one] who sustains me.

54:5 [an expression of trust in divine justice] Let evil recoil on those who slander me [the “arrogant foes” and “ruthless people” would be held accountable for their deeds; no one sins or does evil with impunity; “The moral arc of the universe is long but it bends toward justice.” (MLKing Jr)]; in your faithfulness destroy them [the unfaithful wicked].

54:6 I will sacrifice a freewill offering [not a required offering; a spontaneous expression of thanksgiving; “The more we receive, the more we ought to render.” (Spurgeon)] to you; I will praise your name, Lord, for it is good.


54:7 You [God alone] have delivered me [the prayer of verse 1 answered] from all my troubles, and my eyes have looked in triumph on my foes.

Note:
 This psalm is a parallel version of Psalm 14.

For the director of music. According to mahalath [probably a musical term]. A maskil [probably a literary or musical term] of David.

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53:1 The fool [term synonymous with “wicked” and refers to one who is morally deficient; not necessarily someone who is ignorant or an atheist but instead one who disregards and tries to live independently from God; one who does not feel accountable to God for his behavior (cf. Ps. 10:3-11)] says in his heart [indication that the “fool” has convictions; “On earth are atheists many, In hell there are not any.” (T. Brooks)], “There is no God [denies the importance of God’s existence].” They [the wicked or fools] are [1] corrupt [actions or behavior that is ruinous], and their ways [or deeds] are vile [acts done with complete disregard for God and His expectations]; there is [3] no one who does good [summary statement; the sum of a life lived without regard for God].

53:2 God looks down [to witness and observe our actions; everything we do is in the sight of the Lord; we can never do anything behind God’s back] from heaven on all mankind to see if there are any [God is looking for those who are wise…] who understand [the wise understand and act according to their understanding of God’s revelation of Himself], any who seek [and live according to God’s standards] God.

53:3 [what God sees when He looks down…] [1] Everyone has turned away [to become apostate], [2] all have become corrupt [meaning derived from Arabic, “to make sour” (as of milk)]; [3] there is no one [reinforces the previous use of the word “all” to define the scope of the problem] who does good, not even one.

53:4 Do all these evildoers know nothing? They devour [as they pursue their selfish interests; they do so with complete disregard for the rights of others; they have an insatiable appetite] my people [and their possessions] as though eating bread; they never call on the Lord [the evildoers do not care that God is looking down from heaven or will one day call them to account for their actions].

53:5 But [the day of reckoning will come] there they are, overwhelmed with dread, where there was nothing to dread. God scattered the bones of those who attacked you; you put them to shame, for God despised them.

53:6 [a prayer for the salvation of God’s people, possibly at a time of national disaster like the Exile] Oh, that salvation for Israel would come [the day when God will save His people from those who oppress them] out of Zion! When God restores his people, let Jacob rejoice [because of God’s saving acts on their behalf] and Israel be glad!

For the director of music. A maskil [probably a literary or musical term] of David. When Doeg [cf. 1 Sam. 22:17-23; this man serves as a symbol of all who do evil] the Edomite had gone to Saul and told him: “David has gone to the house of Ahimelek.”

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A. The Folly of Evil
52:1 [note how evil boasts of its actions…] Why do you boast of evil, you mighty hero [or mighty man]? Why do you boast all day long, you who are a disgrace in the eyes of God?

52:2 You who practice deceit [a con artist], your tongue plots destruction; it is like a sharpened razor.

52:3 [note the distorted values of the wicked…] You love evil rather than good [God’s standards of goodness], falsehood rather than speaking the truth.

52:4 You love [“Thou hast a taste, a gusto for evil language.” (Spurgeon)] every harmful word, you deceitful tongue!

B. God’s Complete Judgment

52:5 [when the powerful lose these things, their lives fall apart…] Surely God will bring you down [like a building or structure] to everlasting ruin: He will snatch you up [like a  coal out of a fire] and pluck you from your tent [to be like a homeless man without family]; he will uproot you [like a tree or weed] from the land of the living.



C. Wisdom Derived from God’s Judgment
52:6 The righteous [those who align their lives according to God’s Word] will see and fear; they will laugh at you, saying,

52:7 [‘the epitaph of a mighty man, who lorded it proudly… Behold his ruin, and be instructed.” (Spurgeon)] “Here now is the man who did not make God his stronghold but trusted in his great wealth and grew strong by destroying others [Wealth and wickedness are dreadful companions; when combined they make a monster.” (Spurgeon)]!”

D. The Blessing of Righteousness
52:8 But [in contrast to the “mighty hero” or godless man of verse 1] I am like an olive tree [a symbol of longevity and usefulness] flourishing [luxuriant and productive] in the house of God; I trust in God’s unfailing love [in contrast to the “everlasting ruin” of verse 5] for ever and ever.

52:9 For what you have done [note the proper response to the goodness of God…] I will always praise you in the presence of your faithful people. And I will hope in your name, for your name is good.

These notes are based on the NASB text.

What is the background of Psalm 51?
The psalms have been called “a mirror of life.” That description is fitting of Psalm 51. This psalm grew out of the darkest experience in the life of David–his adulterous relationship with Bathsheba and the orchestration of Uriah’s death. These events are recorded in 2 Samuel 11 and 12. David tried to hide and keep silent about his sin but was confronted by Nathan the prophet (see the superscription to the psalm). When Nathan confronted the king about his sin, David acknowledged that he had indeed sinned against the Lord. The words of this psalm can certainly speak for every speechless sinner who has felt the agonizing pain of sin and struggled to find the way back to God, to forgiveness, to restoration, and to usefulness once again.

Practical Consideration: Nathan will come!
When we sin, God will convict us. If we do not correct the issues at hand, then God will take greater measures to communicate with us — He will send Nathan. God will send Nathan when we shun correction and persist in concealing our sin. And even though Nathan’s message is painful, God sends him in the hope of redeeming and restoring an individual to a proper course of action.

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51:1  Be gracious to me, O God, according to Thy lovingkindness;
According to the greatness of Thy compassion blot out my transgressions.

David appealed for mercy even before he mentioned his sin. He asked God to “blot out” or wipe away his transgressions as one would erase the writing from a ledger (see also Isaiah 43:25 regarding the wiping out of sin). The word “transgression” describes a willful and deliberate act of rebellion against the revealed commandment of God. It means to step beyond the boundary, to enter into a territory where one should not pass.

51:2  Wash me thoroughly from my iniquity,
And cleanse me from my sin.

Sin always leaves a stain. It always defiles and makes men filthy on the inside. David asked God to “wash” him from his “iniquity” and “cleanse” him from his “sin.” The words “wash” and “cleanse” suggest repeated action to whatever extent it takes to make one clean, as one might repeatedly launder a garment. The word “iniquity” means crooked, perverse, or twisted conduct. It suggests a departure from the straight way. The word “sin” means to miss the mark.

Note: David did not ask God to remove the consequences or the punishment of his sin. His primary concern was with the impact his sin was having on him and his relationship with God.

Practical Consideration: We must go to God for cleansing.
We must go to God for cleansing from sin. We cannot cleanse ourselves nor can others cleanse us. God alone can cleanse every fiber of a life stained by sin. He alone can reach into every infinitesimal place where the vile filth of sin has seeped and thoroughly flush it out.

51:3  For I know my transgressions,
And my sin is ever before me.

The use of the personal pronoun “my” tells us that we must first own our sin before we can disown it. We must first acknowledge and then abandon our sin. We must first confess and then forsake our sin. David accepted responsibility for his sin. He did not blame others. He did not make excuses or try to rationalize his actions. He did not try to point out extenuating circumstances. He knew his transgressions. He knew where he had stepped beyond the boundary. David was here referring to deliberate acts of rebellion against God (refer to comments on Psalm 19:13 on page 16). David’s sin was ever before him. He could not escape the guilt and agony brought on by unconfessed sin (see Psalm 32:3-4 and Proverbs 28:13). It haunted and troubled him.

Practical Consideration: God never designed us to be containers for garbage.
When we allow unconfessed sin to remain in our lives we endanger ourselves. Psalm 32:3-5 describes the torment brought about by unconfessed sin. When we harbor unconfessed sin it becomes like an acid or infection that unsettles us spiritually, emotionally, psychologically, mentally, and physically. It robs us of peace, joy, strength, and security. Unconfessed sin has an awesome and destructive power. God never designed us to bottle up garbage. We must confess our sin.

51:4  Against Thee, Thee only, I have sinned,
And done what is evil in Thy sight,
So that Thou art justified when Thou dost speak,
And blameless when Thou dost judge.

When Saul violated the command of the Lord and instruction of Samuel he said, “I have sinned” (see 1 Samuel 15:24). When Judas tried to return the thirty pieces of silver to the chief priests and elders he said, “I have sinned by betraying innocent blood” (see Matthew 27:4). When David sinned he said, “Against Thee, Thee only, I have sinned, and done what is evil in Thy sight.” David’s sin was certainly against Bathsheba, Uriah, the nation, and himself. But ultimately and most importantly, his sin was against God. David understood and acknowledged that his sin was against the God who created him and set the moral standard by which men are to conduct themselves. And because he had done what he knew was evil in the sight of God, he knew that he would not be able to find fault with God’s judgment.

Our sin is always against God. We must understand that before we can say “yes” to sin we must say “no” to God. And, when we say “yes” to sin we in essence say to God, “I do not honor (or give weight and consideration) to Your Word.” We must also understand that the sin we commit is always committed in God’s sight (see Psalm 139:1-6). No one ever sins “behind God’s back.”

Note: Joseph understood that sin is against God. Read his response to Potiphar’s wife in Genesis 39:9.

51:5  Behold, I was brought forth in iniquity,
And in sin my mother conceived me.

This verse should not be taken to mean that David was the product of an illegitimate union, but rather that he was a sinner by birth (as well as by volition). David understood that he had been born into a sinful world.

51:6  Behold, Thou dost desire truth in the innermost being,
And in the hidden part Thou wilt make me know wisdom.

God desires that people be sincere and honest within, where their priorities are established and decisions made.

51:7  Purify me with hyssop, and I shall be clean;
Wash me, and I shall be whiter than snow.

David asked God to purify him with “hyssop” (a plant frequently used in ceremonies of cleansing and purification) and cleanse him inwardly.

51:8  Make me to hear joy and gladness,
Let the bones which Thou hast broken rejoice.

David longed to hear joy and gladness, two of the things that are lost to the sinner. The latter part of the verse probably refers to the manner in which shepherds of old dealt with a lamb that was given to straying. The shepherd would break its legs, wounding the lamb for its own good. The shepherd then set the broken bones and carried the lamb upon his shoulders until the legs were healed. The experience kept the lamb from straying again and always close to the shepherd’s side.

Practical Consideration: God always disciplines us for our good.
The discipline of the Lord is never capricious or cruel. God’s disciplinary actions are always redemptive in nature. His aim is to always recover and restore the erring. God always disciplines us for our good.

51:9  Hide Thy face from my sins,
And blot out all my iniquities.

David asked God to not look upon his sin and to “blot out” or erase everything recorded against him. He asked God to cleanse, cancel, and destroy everything that testified of his sin.

51:10  Create in me a clean heart, O God,
And renew a steadfast spirit within me.

David asked God to “create” in him a clean heart, not to restore the old one. He asked God to radically change and transform him.

51:11  Do not cast me away from Thy presence,
And do not take Thy Holy Spirit from me.

The background of this verse is probably 1 Samuel 16:14 which tells of the Spirit of the Lord departing from Saul. See also Judges 16:20 regarding the Lord departing from Samson.

51:12  Restore to me the joy of Thy salvation,
And sustain me with a willing spirit.

David asked God to cause to return to him the joy of salvation. Sin always robs the believer of the joy, and sometimes even the assurance, of salvation.

51:13  Then I will teach transgressors Thy ways,
And sinners will be converted to Thee.
51:14  Deliver me from bloodguiltiness, O God, Thou God of my salvation;
Then my tongue will joyfully sing of Thy righteousness.
51:15  O Lord, open my lips,
That my mouth may declare Thy praise.

David vowed to demonstrate the sincerity of his confession by his service. The forgiven should seek to lead others to the source of forgiveness that they might also experience and partake of it. (See also the words of Jesus to Peter in Luke 22:32). David vowed to become an evangelist proclaiming God’s grace and mercy. God’s pardon produced in him an irrepressible urge to tell others about the goodness of the Lord. He could not keep silent about God’s forgiveness. He had to shout for joy and celebrate God’s wonderful forgiveness. Gratitude would not let him remain silent.

Practical Consideration: Those who have experienced God’s grace cannot keep silent.
David vowed to proclaim the message that there is forgiveness with the Lord. He vowed to announce the message of forgiveness to all who needed to hear it. His heart overflowed with gratitude and praise to God for His forgiveness. We too, should have an urgency about proclaiming the forgiveness of God.

51:16  For Thou dost not delight in sacrifice, otherwise I would give it;
Thou art not pleased with burnt offering.
51:17  The sacrifices of God are a broken spirit;
A broken and a contrite heart, O God, Thou wilt not despise.

Verse 16 accentuates the fact that God cannot accept ritual as a substitute for repentance. David understood that God was interested in more than sacrifices. God was more interested in a heart that was right with Him. Burnt offerings are not enough. “Broken” (torn or shattered) spirits and “contrite” (bruised or crushed) hearts are needed. These terms suggest that a person must continue to have a deep sense of contrition for sin and its consequences even after pardon.

51:18  By Thy favor do good to Zion;
Build the walls of Jerusalem.
51:19  Then Thou wilt delight in righteous sacrifices,
In burnt offering and whole burnt offering;
Then young bulls will be offered on Thine altar.

David turned his attention to the city of Jerusalem. He did not want for his conduct to hinder God’s blessings or favor on the city. He asked God to bless the city with security. He prayed that walls be built around Jerusalem (for the first time). David closed the psalm by recognizing the value of sacrifices and ceremony in the religious life of the city.

Psalm 46 was the inspiration for Martin Luther’s hymn, “A Mighty Fortress Is Our God.”

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46:1   [testimony of the psalmist] God [“God alone is our all in all” (Spurgeon)] is our [1] refuge [shelter; stresses the defensive aspect of God’s assistance; a place of protection and absolute safety] and [2] strength [stresses the offensive aspect of God’s assistance; to hold up or empower the weak for action], an ever-present [abundantly found; accessible in times of need and enough or sufficient to handle any situation; cf. Heb. 4:16] [3] help in trouble [of all kinds].

46:2   Therefore [because of 46:1; we can face the future with confidence when we remember God’s help in the past] we will not fear [we are not exempt from troubles, but because of God’s strength we can face troubles without fear; fear is a natural response to natural disasters; this kind of fear reflects lack of confidence in God], [description of powerful forces which mankind cannot control; symbolize the worst of troubles] though [regardless of the kind of trouble; even when seemingly immovable things are moved] the earth give way and the mountains fall into the heart of the sea,

46:3   though its waters roar and foam and the mountains quake with their surging [46:2-3 emphasize the worst that could happen; perhaps the result of a major earthquake].

46:4   [contrast the calm setting of these verses with the tumultuous setting of the previous verses] There is a river [“a life-giving sign of God’s presence among His people” (Dean); symbolizes God’s provision for His people] whose streams [reminder that water is essential to life] make glad [by giving assurance of God’s provision] the city of God [Jerusalem], the holy place [temple] where the Most High [Heb. Elyon] dwells [abides].

46:5   God is within [sure and near; God’s presence eliminates the need for fear] her [Jerusalem], she will not fall [moved, shaken]; God will help her [refers to stability] at break of day [when darkness turns to light; ancient armies often launched their attacks just before dawn; a vulnerable time].

46:6   Nations are in uproar [suggests evil people/forces were attacking the city of God; perhaps a reference to an event in history when Jerusalem was under attack], kingdoms fall; he lifts his voice [speaks a word; His voice is mighty], the earth melts [reminder that God is in control of all the earth and everything in it].

46:7   [cf. 46:11] The LORD Almighty [or Lord of Hosts: pictures God as commander of heavenly armies and Israel’s earthly armies] is with us [not distant or aloof; actively involved in human events; basis for assurance; cf. Matt. 1:23]; the God of Jacob [Jacob’s name changed to Israel (Gen. 32:28)] is our fortress [stronghold against an enemy; implies inaccessible height: “our high stronghold”].

46:8   Come and see [envision] the works [the evidence; “all the acts of God in the history of salvation: the exodus, the conquest, the period of the judges, and the monarchy” (Dean); evidence of His care, protection, providential rule] of the LORD, the desolations [God’s judgments in history] he has brought on the earth.

46:9   [God’s power over human history] He makes wars cease to the ends of the earth; he breaks the [instruments of warfare] bow and shatters the spear, he burns the shields with fire.

46:10   “Be still [cease striving; let your hands drop; relax; depend completely on God], and know [being still precedes knowing; intimate knowledge that comes through personal experience; admit, realize, acknowledge] that I am God; I will be exalted [extolled, praised, lifted up] among the nations, I will be exalted in the earth.”

Note: For more on what it means to “be still” read my devotional notes on this verse.

46:11   [cf. 46:7] The LORD Almighty is with us; the God of Jacob [God had to teach Jacob the lesson of 46:10] is our fortress [see comments on 46:7].

These notes are based on the NASB text.

What is the background of Psalm 42?
Although the writer of this psalm is not named, some believe David to be its author. If so, David probably penned this psalm during the period of Absalom’s rebellion. During that time, he endured the oppression of his enemies and rumors that God had forsaken him (see Psalm 42:3, and 10) and that there was no deliverance for him in God (see Psalm 3:1-2). This psalm depicts the struggle that many people experience when they are in the midst of adversity. In it we see the psalmist vacillate between doubt and faith, despair and hope, pessimism and optimism, and looking at his circumstances and looking at God.

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42:1  As the deer pants for the water brooks,
So my soul pants for Thee, O God.

The writer of this Psalm had an intense longing for God. His longing was as intense as that of a deer searching for water during a period of drought. Such a longing is intent on a single priority, finding and being refreshed by life-giving water. Other issues or things that cannot satisfy do not distract such a longing. Augustine wrote, “Thou hast made us for Thyself, and our souls are restless until they find rest in Thee.”

42:2  My soul thirsts for God, for the living God;
When shall I come and appear before God?

The intense longing of the psalmist was also an intentional longing. Apparently separated from familiar surroundings, the writer longed only for God. If David composed this Psalm during the time of Absalom’s rebellion, then David was separated from his people, his palace, and his possessions. Yet he did not express a desire for any of those things or that he might be vindicated. He longed only for the person and presence of God.

The intense and intentional longing of the psalmist was also inspirational. He asked when he might “appear before God” (a technical phrase for a pilgrimage to the Temple) or see the face of God. Someone has said that many men seek the hand of God but very few seek His face. The psalmist had an inspiring and passionate longing for God. Patrick M. Morley, author of The Man in the Mirror, wrote: “Ron Jensen rented a travel camper and traveled around the country with his wife while working on his doctoral thesis. His task was to interview 350 Christian leaders. At the end of his tour he made a discouraging observation. He said, ‘I found a great deal of zeal for God’s work, but very little passion for God.'” The psalmist had an inspiring passion for God and God alone.

Practical Consideration: Our longings reveal our priorities.
The psalmist longed for God. He did not long for lesser things. His soul was restless in its desire to fellowship with God. He was sustained in trials by the conviction that he would again worship God with others of like faith. His priority was fellowship with God. Our longings reveal much about our priorities. They reveal the place God truly holds in our hearts and minds.

42:3  My tears have been my food day and night,
While they say to me all day long, “Where is your God?”

This verse tells of the intense grief and sorrow the psalmist felt. He had no appetite. He wept day and night. Tears were his constant companion. He experienced frustration brought on by the taunts of his enemies who suggested that God had abandoned him.

42:4  These things I remember, and I pour out my soul within me.
For I used to go along with the throng
and lead them in procession to the house of God,
With the voice of joy and thanksgiving, a multitude keeping festival.

As the psalmist experienced the agony of the present (as suggested by the phrase, “I pour out my soul within me”), he recalled the ecstasy of the past when he was involved with others in the joyful worship of God. As he reflected on happy scenes from his past, he must have been encouraged to continue hoping in God in the present.

Practical Consideration: Remembrance can be a powerful remedy for despair.
The psalmist was sustained in his trials by remembering wonderful experiences of worship from his past. Looking back can sometimes help us to keep looking up.

42:5  Why are you in despair, O my soul?
And why have you become disturbed within me?
Hope in God, for I shall again praise Him
For the help of His presence.

The psalmist asked himself: [A] “Why are you in despair, O my soul? ” The phrase “in despair” means to be cast down, to be depressed, or to sink under the weight of sorrow. [B] “And why have you become disturbed within me?” which suggests an agitated and troubled mind.

The psalmist commanded himself to “hope in God,” a reminder that God would intervene and deliver him from his crisis. He reassured himself that he would indeed praise God again in days to come for his deliverance. In this moving dialogue with himself, the psalmist determined to put his trust in God rather than allow his circumstances to plunge him into depression.

42:6  O my God, my soul is in despair within me;
Therefore I remember Thee from the land of the Jordan,
And the peaks of Hermon, from Mount Mizar.
42:7  Deep calls to deep at the sound of Thy waterfalls;
All Thy breakers and Thy waves have rolled over me.
42:8  The Lord will command His lovingkindness in the daytime;
And His song will be with me in the night,
A prayer to the God of my life.

The psalmist felt the weight of his trials. He was far from his home and place of worship. Sadness flooded his soul. Wave after wave swept over him. He felt as though one wave was calling and inviting another to beat upon him. His troubles seemed relentless. Notice that he referred to the waves of affliction as “Thy waterfalls”. . .”Thy breakers”. . .”Thy waves.” He understood that nothing could touch his life without divine permission and all that touched his life would be kept under a divine check and achieve divine purposes. He was confident that God would give him mercy and strength, a song in the night, and hear his prayers. He knew that God would give him an inner consolation in the face of outward misery. He knew that God’s love would remain constant “in the daytime” and “in the night,” even though his circumstances might suggest otherwise.

Practical Consideration: God gives songs in the night.
God is able to give His people songs in the night. He alone can enable them to endure life’s difficulties with a distinctive spirit. Songs in the night have notes penned with hope and faith. They have lyrics composed in the depths of the heart. They have melodies that convict skeptics of the difference God makes in the lives of his people. To some, they appear to be tunes of unreasonable faith. Songs in the night, however, are a powerful testimony to the grace and sustaining power of God. See also Acts 16:25.

42:9  I will say to God my rock, “Why hast Thou forgotten Me?
Why do I go on mourning because of the oppression of the enemy?”
42:10  As a shattering of my bones, my adversaries revile me,
While they say to me all day long, “Where is your God?”
42:11  Why are you in despair, O my soul?
And why have you become disturbed within me?
Hope in God, for I shall yet praise Him,
The help of my countenance, and my God.

The psalmist referred to God as his rock. God was his solid and immovable strength and defense. Even though he felt that he had been forgotten, he knew that such could not possibly be the case. Even though he felt the painful (see the phrase, “as a shattering of my bones”), mocking, and sarcastic words of his adversaries, he continued to hope in God. The psalmist continued to believe that God would deliver him and change the expression of his countenance to gladness. The psalmist did not lose hope or faith in the midst of his struggles.

Practical Consideration: We should not forget that God never forsakes nor forgets.
When we feel overwhelmed by life’s circumstances … when we feel troubles engulfing us … when we feel the caustic taunts of skeptics … when we feel alone and abandoned by God … when we feel that God has forgotten us … remember that God never leaves us nor forsakes us and God never forgets us. Nothing can separate us from His presence or concern.

These notes are based on the NASB text.

What is the background of Psalm 36?
Psalm 36 is ascribed to David “the servant of the Lord” (see superscription). In this Psalm, the goodness of God is displayed against the backdrop of man’s wickedness.

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36:1  Transgression speaks to the ungodly within his heart;
There is no fear of God before his eyes.

The things that govern a wicked man’s life flow from deep within his heart. He listens to the evil whispers of his heart rather than to God. Transgression speaks to him like a prophet and he willingly obeys. The wicked man has no regard for or fear of God. He feels that God is not concerned about nor will interfere with what he does.

Practical Consideration: A man who does not fear God is capable of any evil.
It is important that men have a proper understanding of God because theology has an impact upon decision-making. A man who does not fear God is indeed capable of any evil because his decision-making is neither governed nor checked by a proper understanding of God. Men are emboldened to sin when they do not see God rightly.

36:2  For it flatters him in his own eyes,
Concerning the discovery of his iniquity and the hatred of it.

There is an arrogance which characterizes the life of the wicked man. The wicked man flatters himself in his own eyes. He hates to admit that he could be wrong. He hates to confront his guilt. He thinks that no one will discover his sin and hate it. He is too deluded to detest the evil in his life or to believe that others will detect and detest it. This attitude makes him optimistic and reckless in his sin. This attitude is in contrast to the righteous who see their sins and are grieved.

The wicked man’s eyes are not on God but on himself. The man whose vision is not fixed on God has no absolute point of reference and will think more highly of himself than he ought. Charles H. Spurgeon stated, “He who makes little of God makes much of himself.”

Practical Consideration: A man whose eyes are not focused on God has no reliable reference point.
Men need a moral compass. They need moral reference points. Without them they easily drift into sin and are often shipwrecked and destroyed beyond repair. Men must fix their eyes on God if they are to have any perspective at all. A man whose eyes are not focused on God will think more of himself and less of his sin.

36:3  The words of his mouth are wickedness and deceit;
He has ceased to be wise and to do good.

Someone has said that speech is a good index of the soul. The mouth of the wicked utters dirty and deceitful speech.

Practical Consideration: What lies in the well of the heart will come up in the bucket of speech.
Speech is an index of the heart. A man who has no fear of God and who has no moral compass will not hesitate to use his tongue toward ignoble ends.

36:4  He plans wickedness upon his bed;
He sets himself on a path that is not good;
He does not despise evil.

A man’s attitude toward God and toward sin will ultimately be revealed in his social activity. The wicked man is preoccupied with wickedness. He deliberately plots evil upon his bed at night. He stays awake thinking of how to advance his sinful agenda. This is in contrast to the righteous man who meditates and communes with God while upon his bed (see Psalm 4:4).

The wicked man is on a downward path that will lead him to destruction (see Proverbs 14:12 and Psalm 1:1). It is interesting to note that the wicked man despises God (see verse 1) but not evil. The wicked man is comfortable with evil. The wicked man is accustomed to the darkness. He does not blush at the sight of evil.

Practical Consideration: We must not tolerate evil.
Psalm 36:4 states that the wicked man does not despise evil. Men who do not despise evil tolerate it. They see nothing wrong with it. They use it to advance their selfish ends. They treat it as a friend and exploit it. They are comfortable with it. We must, however, not tolerate evil. We must shun it at first sight.

36:5  Thy lovingkindness, O Lord, extends to the heavens,
Thy faithfulness reaches to the skies.

Verse 5 at once stands in contrast to the preceding verses. It lists several of the characteristics of God which are a blessing to the godly man. God’s character is altogether different than the character of the wicked man. God’s unchanging love and faithfulness reaches to the heavens. It is boundless, limitless, and inexhaustible.

36:6  Thy righteousness is like the mountains of God;
Thy judgments are like a great deep.
O Lord, Thou preservest man and beast.

God’s righteousness is as solid and majestic as great mountains (regarding the phrase, “mountains of God,” see comments on Psalm 68:15). His judgments are always right (see Psalm 19:9b). The rightness of His dealings with us cannot be fathomed. Man can depend on God to always do the right thing. In addition, He cares for man and beast.

36:7  How precious is Thy lovingkindness, O God!
And the children of men take refuge in the shadow of Thy wings.
36:8  They drink their fill of the abundance of Thy house;
And Thou dost give them to drink of the river of Thy delights.

God protects those who take refuge in Him. He abundantly provides and cares for His own. Men can find no better shelter than in the shadow of God’s wings. Men can know no better provider than God.

36:9  For with Thee is the fountain of life;
In Thy light we see light.

God is the author of all life. God also “dwells in unapproachable light” (1 Timothy 6:16). Light enables men to see what they would otherwise be incapable of seeing. Spurgeon wrote, “In spiritual things, the knowledge of God sheds a light on all other subjects.”

36:10  O continue Thy lovingkindness to those who know Thee,
And Thy righteousness to the upright in heart.
36:11  Let not the foot of pride come upon me,
And let not the hand of the wicked drive me away.
36:12  There the doers of iniquity have fallen;
They have been thrust down and cannot rise.

The wicked often seek to injure the good. The hand of the wicked often tries to push the godly from the right path. David prayed that God would protect him from the destructive influence and activity of the wicked.

Practical Consideration: The godly man enjoys the benefits and blessings of God’s character.
The man who is in right standing with God is in a position to enjoy the blessings and benefits of God. He enjoys the blessing of God’s lovingkindness and faithfulness. He enjoys the benefit of knowing that God is always right in His dealings toward him. He knows and understands that God always gives His best to those who leave the choice with Him. He enjoys the benefit of God’s protection and shelter in times of difficulty. He enjoys the blessing of God’s provision in times of need.

33:1 Rejoice in the LORD, O ye righteous: for praise is comely for the upright.

33:2 Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.

33:3 Sing unto him a new song; play skilfully with a loud noise.

33:4 For the word of the LORD is right; and all his works are done in truth.

33:5 He loveth righteousness and judgment: the earth is full of the goodness of the LORD.

33:6 [cf. Gen. 1:6-8, 14-16 re: second day of creation] By the word [not by exhausting and extended labor] of the LORD were the heavens made; and all the host of them [the stars] by the breath of his mouth.

33:7 He gathereth the waters of the sea together as an heap [God put the oceans in their ordered place]: he layeth up the depth in storehouses [river-beds and sea-beds that contain vast volumes of water].

33:8 Let all the earth fear [“tremble before” (HCSB); an act of reverent worship] the LORD: let all the inhabitants of the world stand in awe [synonymous with trembling before the Lord] of him.

33:9 For [note the reason for reverent worship…] he spake, and it [the universe and everything in it] was done [to come into being]; he commanded [authoritative expression], and it stood fast [“came into existence” (HCSB) out of nothing (ex nihilo)].

33:10 The LORD bringeth the counsel of the heathen [cf. Ps. 2:1-6; human counsel that tries to frustrate God’s sovereign designs but leads only to destruction] to nought [to frustrate]: he maketh the devices [plans] of the people of none effect [to thwart].

33:11 The counsel of the LORD [as opposed to the “counsel of the heathen” (33:10)] standeth for ever [has preeminence and permanence], the thoughts [plans] of his heart to all generations.

33:12 Blessed [or happy; a condition of life that only comes when one is guided by wisdom (cf. Ps. 1)] is the nation [in this context, Israel; by broader application, can refer to any nation or individual who exalts God and lives according to His Word] whose God is the LORD; and the people whom he hath chosen [this Heb. verb only used in OT with reference to Israel; cf. Ex. 19:4-6; Deut. 7:6] for his own inheritance [to receive the benefits of an inheritance].

33:13 [note anthropomorphic language attributing to God human characteristics…] The LORD looketh from heaven [an unobstructed view]; he beholdeth [to observe] all the sons of men [everyone].

33:14 From the place of his habitation he looketh [God is all-seeing and all-knowing; He is aware of all that goes on; He never sleeps nor is distracted] upon all [without exception] the inhabitants of the earth.

33:15 He [God alone] fashioneth [to craft, like a skilled artist; cf. Jer. 18:1-6] their hearts [the essence of a person] alike; he considereth all their works [what people do and how and why they do it].

33:16 There is no king [a powerful person] saved [made secure] by the multitude of an host [army; military prowess]: a mighty man [warrior] is not delivered by much [great] strength [cf. Samson (Judg. 16:20-21)].

33:17 An horse [used in cavalry and chariotry units] is a vain thing [false hope] for safety [cf. Ps. 20:7; cf. Pharaoh’s army (Ex. 14:28)]: neither shall he deliver any by his great strength.

33:18 Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;

33:19 To deliver their soul from death, and to keep them alive in famine.

33:20 Our soul waiteth [difficult to do; requires patient trust; eager expectation; believing that God is about to act in response to a need and in answer to prayer] for the LORD: he is our help [a ready resource; refers to offensive activity] and our shield [protection; refers to defensive activity].

33:21 For our heart [rejoicing is an activity of the heart] shall rejoice in him, because [reason for rejoicing…] we have trusted [to put oneself completely and unreservedly in God’s hands] in his holy name [refers to the person of God].

33:22 Let thy mercy [faithful love], O LORD, be upon us [both the psalmist and the community of faith], according as we hope [to wait with absolute confidence] in thee.

A psalm. A song. For the dedication of the temple [or palace]. Of David.

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A. Praise for God’s Wonderful Acts
30:1 I will exalt you [the content of this psalm is nestled between parenthesis of praise (see last line)], Lord, for you lifted me out of the depths [metaphor meaning “to draw up out of the water” as a bucket drawing water from the depths of a well; the meaning is “you saved me” out of the grips of Sheol] and did not let my enemies gloat [to be happy over another’s misfortune or suffering; same root as “joy” in verse 11 = “You did not let me enemies be joyous over me, instead you clothed me with joy.”] over me.

30:2 Lord [Yahweh (God’s revealed name)] my [intimate relationship between the psalmist and his God; “In the intimacy of communion lies the secret of answered prayer.” (Expositor’s, Vol. 5, p. 259)] God, I called to you for help, and you [A] healed me [this ended the gloating of his enemies].

30:3 You, Lord, [B] brought me up from the realm of the dead [the sickness that he had experienced had brought him close to death]; you [C] spared me from going down to the pit.



B. God’s Favor and Anger

30:4 Sing [“Grace has lifted us up from the pit of hell … have we no song to offer for all this?” (Spurgeon)] the praises of the Lord, you his faithful people [members of the covenant community; those who are loyal to the Lord]; praise his holy name.

30:5 For his anger lasts only a moment, but his favor lasts a lifetime; weeping [that results from suffering or repentance] may stay [remain] for the night [a short time or season], but rejoicing comes in the morning [a metaphor for blessing, restoration, healing].

30:6 When I felt secure [the self-confident feeling we have in times of prosperity or when things are going our way; “No temptation is so bad as tranquility.” (Spurgeon)], I said [boastfully], “I will never be shaken.”

30:7 Lord, when you favored me [or “in your favor”], you made my royal mountain [the psalmist regained strength like a mountain] stand firm; but when you hid your face, I was dismayed [to be greatly troubled; ”This proves, first, that David was a genuine saint, for no hiding of God’s face on earth would trouble a sinner; and, secondly, that the joy of the saint is dependent upon the presence of his Lord.” (Spurgeon)].



C. Praise for God’s Wonderful Acts

30:8 To you, Lord, I called [to keep on calling; “Prayer is the unfailing resource of God’s people. If they are driven to their wit’s end, they may still go to the mercy seat.” (Spurgeon)]; to the Lord I cried for mercy:

30:9 [only God can answer the first two questions…] “What is gained if I am silenced, if I go down to the pit? [man can answer the last two questions…] Will the dust praise you? Will it proclaim your faithfulness?



Note: David complained,“What is gained if I am silenced, if I go down into the pit? Will the dust praise? Will it proclaim your faithfulness?” God alone can answer the first question. However, those who remain behind after the death of a loved one can answer the other questions. The fact of the matter is that our dust will speak for us after we die. Remember that you are writing the script for your dust one day at a time. And remember also that you are making the payments on the gifts that will either be a blessing or a curse to your survivors. So, invest today in the kinds of gifts that will keep on giving long after you are gone. Leave a legacy that money can’t buy.



30:10 Hear, Lord, and be merciful to me; Lord, be my help [“…when God helps, difficulties vanish.” (Spurgeon)].”

30:11 You [the Lord is the great Vindicator] turned my wailing into dancing; you removed my sackcloth and clothed me with joy,

30:12 that my heart may sing your praises and not be silent [“It would be a shameful crime if, after receiving God’s mercies, we should forget to praise Him. God would not have our tongues lie idle while so many themes for gratitude are spread on every hand.” (Spurgeon)]. Lord my God, I will praise [“What is praise? The rent we owe to God; and the larger the farm the greater the rent should be.” (G.S. Bowes)] you forever [the content of this psalm is nestled between parenthesis of praise (see first line)].

These notes are based on the NASB text.

What is the background of Psalm 29?
In Psalm 8 and 19 David expressed his awareness of the presence of God in nature. In Psalm 8, David was inspired by the calm night sky to write of the person and work of God. In Psalm 19, he was moved by the testimony of the sun and the heavens. In Psalm 29, David saw and acknowledged God’s presence, power, and majesty in a great storm.

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29:1  Ascribe to the Lord, O sons of the mighty,
Ascribe to the Lord glory and strength.
29:2  Ascribe to the Lord the glory due to His name;
Worship the Lord in holy array.

This vivid and majestic Psalm of praise to the awesome power of God begins with a call to worship. David called upon the “sons of the mighty” (either a reference to angels or rulers or devout worshipers of God) to give God the credit he is due and to worship Him. Men should recognize and acknowledge the glory and power of God.

Practical Consideration: Christian men should make it their aim to glorify God.
God is worthy of glory and honor and worship. Christian men should make it their aim to glorify God in all they are and do. Men who give themselves to such a noble end will find themselves with less time to devote to selfish and petty ends.

29:3  The voice of the Lord is upon the waters;
The God of glory thunders,
The Lord is over many waters.
29:4  The voice of the Lord is powerful,
The voice of the Lord is majestic.
29:5  The voice of the Lord breaks the cedars;
Yes, the Lord breaks in pieces the cedars of Lebanon.
29:6  And He makes Lebanon skip like a calf,
And Sirion like a young wild ox.
29:7  The voice of the Lord hews out flames of fire.
29:8  The voice of the Lord shakes the wilderness;
The Lord shakes the wilderness of Kadesh.
29:9  The voice of the Lord makes the deer to calve,
And strips the forests bare,
And in His temple everything says, “Glory!”

These verses declare the might and glory of God as displayed in the thunder and storm. God’s voice is indeed powerful and majestic. It is heard out at sea above the roar of the waves, declaring His sovereignty over the sea. The voice of the Lord is heard and His majesty seen in the storm that moves across the land with an awesome display of power. The picture seems to be of a hurricane.

In the beginning of the Psalm, the “sons of the mighty” are called upon to “ascribe to the Lord glory and strength.” At the conclusion of the Psalm, David called upon the inhabitants of the earth to acknowledge the glory and strength of God. All those in heaven and earth should ascribe glory to God. The response of “Glory!” is an acknowledgment that the storm is not just a meaningless or hostile force, but the voice of the Lord and an expression of His majesty.

Practical Consideration: We should live our lives with an awareness of the awesome power of God.
Too often, we live our lives as though God were impotent and without strength or resources to help His people. Too often, we lose sight of God’s omnipotence in the midst of the pressures and stress of daily living. We easily forget that God is more than capable of helping us to deal with anything that we encounter in life. Our God is an awesome God. Jeremiah wrote, “Ah Lord God! Behold, Thou hast made the heavens and the earth by Thy great power and by Thine outstretched arm! Nothing is too difficult for Thee” (Jeremiah 32:17).

29:10  The Lord sat as King at the flood;
Yes, the Lord sits as King forever.
29:11  The Lord will give strength to His people;
The Lord will bless His people with peace.

God’s power is here shown to be an instrument of judgment, as in the flood. He sits enthroned forever. His dominion will know no end. God’s people, however, can know his peace in the midst of the storm.

Practical Consideration: God can help His people cope with any emergency.
God, whose awesome power and majesty is displayed in the fiercest storm, can strengthen His people and bless them with peace in the midst of any storm. God, who is Lord over the elements, can enable His people to cope and deal with the things that come against them.