Chapter 1

(Verses 1 through 3) Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in His law doth he meditate day and night. And he shall be as a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

Before making any comment concerning this text, I must admit that I have absolutely no knowledge of the Hebrew language in which David wrote this. So I cannot compare translations to prove any point I might try to set forth. I am limited to the English, for which I use the King James Version. The first expression we encounter is, “Blessed is the man.” Even though “the” is the definite article, and technically limits the application of this statement to only one, we sometimes regard it as a generalization, and equivalent to “any,” thus making the expression to be, “Blessed is any man who ______.” Yet, if we look at some other expressions of scripture, we might come to the conclusion that Our Lord Christ Jesus is under consideration. In Isaiah 53:1-6 the prophet tells us the attitude of even the Lord’s people, climaxing this statement with, “All we like sheep have gone astray; we have turned everyone to his own way; and the LORD hath laid upon Him the iniquity of us all.” David, in the text we are considering, says, “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.” Every verb in this statement, that concerns what the man does, is present tense, and should be considered Historic Present, thus meaning one who has not, does not, and will not, do these things. Therefore, in the restricted sense, it can point to only One, our Lord Christ Jesus: for no one else can be found who fits that description. He is further described as one whose “delight is in the law of the LORD; and in His law doth He meditate day and night.” That He did this Jesus testified many times; and, perhaps, one of His strongest statements to this effect is found in John 4:34. “My meat is to do the will of Him that sent Me, and to finish His work.” This, although in the strict sense it can only apply to our Lord, having been procured for us by His sacrifice, and given to us by His grace, can be, and is, made applicable to every one of those for whom He died. The Father looks upon us through the blood of the Son, and thus we are seen as being the doers of these things which He has done for us. We therefore are blessed in Him.

Since this blessedness is wrought out by our Lord, and given to every one of His little children, if we are striving to do His will, although we may sometimes slip, and do some of those things that we ought not, we are judged as the Apostle Paul has told us in Romans 7:25: "So then with the mind I myself serve the law of God; but with the flesh the law of sin." He then continues in Romans 8:1-2: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”  We can claim the assurance of this blessedness only if we are striving to avoid those things mentioned by David in verse 1. It is also to be noted that the blessing given us of our Lord is the cause of our striving to avoid those things, and not the result. Our striving to follow His commands and examples is the evidence that He has thus blessed us. Because of this blessing we meditate upon the law of God. Paul tells us, concerning those who are not so blessed, “There is no fear of God before their eyes.” So, as we put forth the effort to follow our Lord, Who completely fulfilled all these things, we find rest and comfort in knowing that we are blessed of Him.

Not only do we have the assurance that He has thus blessed us, but also we are further assured that, just as “He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper,” so shall the Lord establish us by His grace. One caution should here be observed. He did not say that He will make you prosper in everything you may plan, or would like to do. Just as our Lord was, and is, always constant in everything He does, and never turns aside, so whatsoever He does shall prosper, and will continue as in the description already given in verses 1 and 2. Therefore it will prosper because it is of God, and is pleasing to God. Also if we are putting forth real effort to follow our Lord, although we are far from perfect, we are still judged to be as the Apostle Paul said in Romans 7:25, which we have already quoted. This statement is, by no means, a license to sin: for only when one is striving to follow the Lord can he claim to be with the mind serving the law of God. Those who are thus found are, indeed, blessed, and their works will also prosper, because they are wrought in the LORD.

(Verses 4 and 5) The ungodly are not so; but are like the chaff which the wind driveth away. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

Verse 4 is certainly plain enough for anyone to understand. The ungodly, far from being as the blessed character described in verses 1 and 2, are, indeed, directly opposite. They are always “walking in the counsel of the ungodly;” for they are walking after their own lusts, their thoughts and counsel thereby being ungodly, as are they themselves. Their way is the way of sinners, and therein they try to stand. Nevertheless, that will not support them in the judgment. So, they shall not stand in the congregation of the righteous. While here in this life they are scornful of those who try to serve the LORD, they will find that in that final day they cannot stand; but they will be carried away, just as the chaff, which is carried away of the wind, leaving only the wheat.

(Verse 6) For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

When David says, “The LORD knoweth the way of the righteous,” we must remember that, His knowing this way means more than simply being aware of it. In addition to being aware of it, He gives it His recognition and approval. Since it is by the blessing of God that one is accounted righteous, the path through which he is led, is made righteous by the same blessing; and it is therefore approved of God. So, it being approved of Him, and established by His power, can never fail. On the other hand, “The way of the ungodly shall perish.” This needs little, if any, explanation. Many scriptures could be cited as evidence of its truth, but perhaps two will suffice. (Matthew 7:23) “And then will I profess unto them, ‘I never knew you: depart from Me, ye that work iniquity.’” (Revelation 20:15) “And whosoever was not found written in the book of life was cast into the lake of fire.”

Perhaps, no one knows the chronological order of the writing of the Psalms. However, the setting of  this psalm as the beginning of the work, regardless of who arranged them, seems to have been directed of God. It establishes that there is One, Who is righteous, and Whose work shall all prosper. He shall never fail; and all who follow Him are blessed. Also those who are blessed in Him shall never perish, but always have the approval of the LORD. But the ungodly shall finally be brought to judgment; and there they cannot stand, but will be carried away as the chaff.

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

The “lead off” statement in this is really a question: “Why do the heathen rage, and the people imagine a vain thing?” The first thing to claim our attention here is that, two different groups of people are set forth as joined together in doing something. One group is motivated by rage, or anger, and the other by vain imagination, that is they have imagined a vain thing. The strange part of this is that these two groups would attempt to work together on anything. Yet in this they are joined together. When, in Old Testament usage we find "the heathen," “the Gentiles,” or “the nations,” the reference is to those peoples who are not Israelites, while “the people” refers to the Israelites. So in this endeavor both the Jews and the Gentiles are joined. The Gentiles are motivated by anger, and the Jews have imagined a vain thing. The question is, Why have they done this? It seems that the most fitting answer that can be given is that which Jesus declared while praying for those who crucified Him. He asked that the Father forgive them; “for they know not what they do.” To the leaders of the Jews He said, (Luke 8:19) ”Ye neither know Me nor My Father: if ye had known Me, ye should have known My Father also;” and again, (Luke 8:55) “Yet ye have not known Him; but I know Him; and if I should say, ‘I know Him not,’ I shall be a liar like unto you: but I know Him and keep His saying.” This should sufficiently answer the question of why these things are done. Now let us turn our attention to what is done. First, “The heathen rage.” That is, they are extremely angry. In fact, they are so angry that they are ready to crucify One, Whom even the judge of the case knows to be innocent, and publicly declares Him so. One must remember that, although Herod claimed to be a Jew, he was Tetrarch of Galilee only by the appointment and sanction of Rome . Of course, Pontius Pilate was the Roman governor of Jerusalem . Therefore they together represent the Gentiles (or heathen); and, as already noted, they were angry enough to put to death a man, Who not only was innocent, but Whom they knew to be so. This Pilate himself openly declared in John 19:6, “Take ye Him and crucify Him: for I find no fault in Him.” In Acts 4:25-28, the disciples confirm that this is the matter to which David here refers.

Next we consider “the people imagine a vain thing.” One might question, “What is the vain thing which they imagined?” This also the scriptures will answer. (John 11:47-48) “Then gathered the chief priests and the Pharisees a council, and said, ‘What do we? For this man doeth many miracles. And if we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and our nation.’” Actually, they were imagining three vain things. The first is that “all men will believe on Him.” Jesus had already demonstrated the fallacy of this idea. In chapters 6 through 8 of John’s gospel record, as well as elsewhere, He clearly proved this to be false. Even some of the Jews who saw His miracles and believed them, turned away when He began to teach the fundamentals of His doctrine. He even very bluntly told them that not only were they not the children of God, but actually the children of the devil, “and his lusts ye will do.” Further, He declared, “No man can come to Me, except the Father Which hath sent Me draw him.” So under no circumstances would all men believe on Him. None would, except those to whom it was given of the Father. Another vanity they imagined is that, if they let Jesus alone, the Romans would come and destroy (“take away”) their place and their nation. One thing which greatly helped the Romans to rule so many different nations with as little disturbance as possible was their tolerance of the various religions. True enough, they wanted everyone to worship the Caesar as a god; but if they would do that, they were also free to worship anyone, or anything they pleased. One thing about the Jews that caused so much friction between them and Rome was their adamant claim of monotheism. They claimed to worship no god but Jehovah; and they would not agree that the Caesar was a god. Of course, this infuriated the Roman authorities, and caused a great deal of disturbance from time to time. Had they let Jesus alone, it is likely that the Romans would have considered this new religion a beginning of the break up of the monotheism that had caused so much disturbance already. Yet the greatest vanity of all that they had imagined is that they thought they could by putting Jesus to death stop forever this, as they thought, heresy. Since, as Jesus had told them they knew neither Him nor His Father, they could not possibly know that they were trying to overthrow the work of God; and they could not even imagine that God would raise Him from the dead. We are told, (Romans 1:3-4) “Concerning His Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.”

So in this we have a union of  “the kings of the earth,” represented by Herod and Pilate, and “the rulers,” the chief priests and the Pharisees, (for they were the rulers of the Jews,) as they took counsel against the LORD, and against His Anointed. Read the four accounts given by the gospel writers concerning the arrest, mock trials, and crucifixion of our Lord. There you will find the chief priests and Pharisees, as well as Herod and Pilate, gathered together and taking counsel against “the LORD and His Anointed.” By that counsel (or advice) they agreed to “break their bands asunder, and cast their cords from us.” They thought that by crucifying Jesus they would destroy, not only Him and His works, but also the effects of those works, thus “breaking their bands asunder, and casting away their cords.” That is, they purposed by this to eradicate even any residue of influence of His works and teachings. What a vain thing this proved to be!

(Verses 4 through 6) He that sitteth in the heavens shall laugh: the LORD shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His hot displeasure. Yet have I set My King upon My holy hill Zion .

Certainly, this is not difficult to understand. David is likening God to a man, who, knowing that his enemies cannot overthrow, or even damage the works he has established, sits back and laughs in ridicule of their puny efforts. He holds them in derision, knowing that, in spite of their enmity toward him, they are utterly powerless to perform their purpose. Then, having thus shown His contempt for them, “He shall speak unto them in His wrath, and vex them in His hot displeasure.” To find the fulfillment of this one only has to read a little history. In less than fifty years from this event Jerusalem was completely overcome, the temple destroyed, and the Jews dispersed throughout the world: and in a little more than three hundred years the reign of the pagan Caesars came to an end by the embracing of Christianity by Constantine . From the Day of Pentecost after the crucifixion of our Lord the gospel has continued, and is even now continuing to spread through the world. Admittedly, men have brought in many errors, but there are still some who will declare that Jesus is “the Christ, the Son of the living GOD,” and that is the core of the gospel. The LORD has, indeed, set His “King upon His holy hill of Zion.” Surely, we do not yet see Him in His full glory; but do not fret. At His return we shall not only see Him as He is, but we also shall be made like Him.

(Verses 7 through 9) I will declare the decree: the LORD hath said unto Me, Thou art My Son; this day have I begotten Thee. Ask of Me and I shall give Thee the heathen (Gentiles) for Thine inheritance, and the uttermost parts of the earth for Thy possession. Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel.

David says that he will declare, not what man may desire, or think, and, certainly not, what the people and the Gentiles, together with their kings and rulers imagined. Instead, what he is going to declare is that which the LORD has decreed. So, instead of being the miserable failure that was the outcome of their imagination, it will stand forever. This decree is not concerning David, but is addressed to the LORD’S Anointed, Christ Jesus our Lord. Speaking prophetically, David uses the “first person” address as he says, “ The LORD hath said unto me,” when, actually, the Anointed, Christ Jesus is under consideration. This is not an unusual manner of speaking. This decree first identifies Him Whom it concerns thus, “Thou art My Son; this day have I begotten Thee.” That Jesus is not only the begotten, but, indeed, the only begotten Son of God, is several times declared in the writings of The New Testament. So, without doubt, He is the One being addressed in this decree. Having thus identified Him, the LORD  makes to Him a promise. “Ask of Me, and I shall give Thee the heathen (Gentiles) for Thine inheritance, and the uttermost parts of the earth for Thy possession.” God had, out of all nations, chosen Israel only as His “kingdom of priests,” to be the recipients and custodians of His laws, and that of Israel , according to the flesh, His Anointed should come into the world. Therefore He had dealt with the world primarily through Israel . Now He declares that, as He has set His King upon His holy hill Zion , He will through Him deal directly with all nations, including both Jew and Gentile; and His kingdom shall reach the uttermost parts of the earth. This is still continuing to be fulfilled today. Further, this King, Who, of course, is the Christ, shall rule with a rod of iron. His power cannot be broken, nor can it be resisted. All will finally be brought to bow before Him, and to confess that He is Lord to the glory of the Father. He will finally break all of them in pieces, even as one breaks a vessel of pottery.

(Verses 10 through 12) Be wise now therefore, O ye kings: be ye instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little. Blessed are all they that put their trust in Him.

In view of what the LORD has both purposed and declared, David gives admonition to all kings, judges, and rulers of the earth, and through them to all people. The purpose and decree of God is that His King be set upon His holy hill Zion, and be given the Gentiles (“heathen”) and the uttermost parts of the earth for His kingdom. Further, He shall rule over them with an unbreakable power, even a rod of iron; and He shall break them into pieces like a “potter’s vessel.” The Apostle Peter tells us that this has not only been decreed, but has also been accomplished. (Acts 2:36) “Therefore let all the house of Israel know assuredly, that God hath made this same Jesus, Whom ye have crucified, both Lord and Christ (Anointed).” It would be extremely difficult to make David’s admonition any clearer than he has already stated it: “Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and ye perish from the way, when His wrath is kindled but a little.” Surely, such a great King as the Son is to be feared, respected, and loved; and the LORD Who so established Him is to be served; for just a little arousing of His wrath can have disastrous consequences for those who arouse it, even to their total destruction.

Having thus declared the LORD’S decree and the results thereof, David gives a message of greatest comfort to all who trust in the great King. “Blessed are all they who put their trust in Him.” He does not say that, they will be blessed, but that, they are blessed, and not just some of them, but “all they that put their trust in Him.” You may be, for one reason, or another, greatly downcast or depressed. You may be suffering pain or grief, or both. If so, examine your heart. Is your trust in Him? If so, cheer up and smile: for you are blessed. This blessing is what causes you to trust in Him: and He can never fail.

(Verses 1 and 2) LORD, how are they increased that trouble me! Many there be which say of my soul, “There is no help for him in God.” Selah.

There seems to be some controversy among those who claim to be expert in the Hebrew Language, as to the meaning of the word, “Selah.” Some say that it is only a musical notation calling for a pause in the singing of the psalm, while others say that it a signal for singers, musicians, and audience to momentarily rise to a standing position. However, all seem to agree that it has no meaning so far as the text itself is concerned. Therefore I shall make no further comment concerning it, in this psalm, or any of the others.

David is here lamenting the increase of those who rise up against him, trouble him, and even belittle his expectation of help from God. Certainly, we have all had moments, or even longer times in our lives when we were made to feel the situation which he describes here: and, surely, he had experienced this also. But if we look carefully at the record given by the four gospel writers, Matthew, Mark, Luke, and John, we will see a more important exemplification of this in the experience of our Lord while He was on earth. Shortly after His birth He had to endure the trip to Egypt , to escape the murderous efforts of Herod. Little is given us concerning His boyhood in Nazareth . But immediately after His baptism by John the Baptist, He was “driven of the Spirit into the wilderness,” there to endure the temptations of the devil. As He blessed the people with the miracles He wrought, and preached to them the kingdom of God , the Jews grew more and more angry, until that anger finally crescendoed into the cry, “Crucify Him. Crucify Him.” Then, in the very act of crucifying Him, they taunted Him, saying, “He saved others; Himself He cannot save. If He be the King of the Israel , let Him come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now, if He will have Him: for He said, ‘I am the Son of God.’” Indeed, His enemies did, by this, say, “There is no help for Him in God.” We may, at some time, face a situation, which to us may seem this hopeless. If so, let us remember that God raised Him, even from the dead. Also our own experience will teach us the same truth set forth in the next part of this psalm.

(Verses 3 and 4) But Thou, O LORD, art a shield for me; my glory, and the lifter up of mine head. I cried unto the LORD with my voice, and He heard me out of His holy hill. Selah.

What wonderful memories when we, thinking back over the course we have run, can see where the LORD has, indeed, been our shield in times of danger, and the One Who has lifted up our heads when we were overwhelmed by sorrow, care, pain, fear, or distress. In times when we have cried unto Him, He has heard us, and delivered us. Since He has done this so many times for us, why should we not trust Him to continue His mercy upon us to the end.

(Verses 5 and 6) I laid me down and slept; I awaked; for the LORD sustained me. I will not be afraid of ten thousands of people, that have set themselves against me round about.

Since this psalm applies to our Lord Jesus, to the psalmist David, and to us, let us consider its message in that order. First, consider what Jesus said, (John 10:17-18) “Therefore doth My Father love Me; because I lay down My life, that I may take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This commandment have I received of My Father.” So He did, indeed, lay Himself, (His life,) down, and slept. On the third day, according to the purpose and power of the Father, He awaked, and rose up from the grave, thus proving that the LORD did sustain Him. In Romans 1:3-4, Paul says, “Concerning His Son Jesus Christ our Lord, Which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.” There can be no doubt that in this David was referring to Him.

Then we should consider David’s life, at least those experiences of it that are given us in the scriptures. We find a great array of events, from the efforts of Saul to kill him, or have him killed, through even the uprising of his own son, Absalom, against him. All of these were such that only God could have delivered him. He, though having suffered these things, could still say, “I laid me down and slept; I awaked; for the LORD sustained me.” Perhaps, we have not had such drastic experiences as did our Lord, or even as did David, but if we examine our lives, we will also find many times and places along the journey that the LORD did sustain us, so that we were able, by His mercy, to lie down and sleep in peace, and awake by His blessing. Certainly, if one has never had such experience this would be of little comfort to him; but those who have, have every reason to say with David, “I will not be afraid of ten thousands of people, that have set themselves against me round about.” The Apostle Paul’s questions in Romans 8:31 should be of great comfort to us at all times. “What shall we then say to these things? If God be for us, who can be against us?”

(Verses 7 and 8) Arise, O LORD: save me, O my God: for Thou hast smitten all mine enemies upon the cheek bone; Thou hast broken the teeth of the ungodly. Salvation belongeth unto the LORD: Thy blessing is upon Thy people.

These two verses seem to be the climax of the song. Whether we consider it from our Lord’s experience, from that of David, or from our own, it is a prayer that the deliverance He has already wrought be fully manifested. As we consider our Lord, we find Him, in anticipation of the great triumph of His resurrection, saying, “I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was.” (John 17:4-5) He knew that after going through His death, burial, resurrection, and ascension, He would be able to declare, “I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.” Surely, the LORD had smitten all His enemies on the cheekbone, and broken the teeth of the ungodly. When we consider this from the perspective of either David or ourselves, it is the equivalent of the prayer of the Apostle John, when He said, “Amen, Even so, come, Lord Jesus.” Our Lord has completely overwhelmed all of both His and our enemies. We are now waiting, and longing for His return, when He will give us final deliverance from all the evils of this world, and make us as He is. In all things we are thus brought to the realization that, salvation does belong to God. He has wrought it by His own power, with no help from anyone. Not only so, but He has also bestowed it, which is His blessing, upon His people.

This is another song written by David. As we study it we find many things that are a perfect parallel to our own experiences. No doubt, this is what makes it of such great value to us. We feel that David’s experience and ours have common ground, and therefore we must be, in spirit, related to David. This gives us comfort and strength because God Himself testified that David was a man after God’s own heart. So, if we are in spirit related to David, we too must be children of God. Therefore we can, with confidence claim God’s promises.

The first verse of this psalm is a prayer of David, and should be ours, as well. “Hear me when I call, O God of my righteousness. Thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.” When we pray to God, we certainly desire that He hear us; not only that He hear our words, but also that He answer our petition. In addition to this we are to, as did David, recognize that He is the God of our righteousness. If we have any righteousness it is of Him: for there is no other source from whence it could be. Also His is the only real righteousness, and only by His imputing it to us can we be righteous. David’s next expression is one we should well know from our own experience: “Thou hast enlarged me when I was in distress.” How often have we found ourselves in situations, which we felt had us so boxed in that there was no way to escape. It may have been the illness or death of a loved one, a life-threatening situation of our own, a financial disaster, or whatever. The list could go on and on. In such distress, we could see no way out, and we may have been brought to the place that we asked the LORD to deliver us from this distress, even by death, since that was the only escape we could see. Yet in His mercy, He gave us strength, and released us from some of the anxiety and distress that had imprisoned us. Without going into detail, I can truthfully say, “I have been there.” Most likely so have you. If you have not, you probably know someone who has. In those things He has enlarged us when we were in distress. With memories of such, we can be confident that He will do the same again, if necessary. The writer of the Epistle to the Hebrews has given us a formula for strengthening our faith in such times. (Heb.10:32-33) “But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions, partly while ye were made a gazingstock both by reproaches and afflictions; and partly whilst ye became companions of them that were so used.” It may be that we have not been called upon to bear any great reproaches for our Lord’s namesake, or to become companions of (give aid and comfort to) those who were so treated. But, surely, we have all had afflictions of one sort or another, from which He has delivered us. If so, we have solid ground upon which to believe that He will hear and answer our prayers. This may seem a hard saying to some; but if we do not believe that He will, we may as well save our breath, and not ask: for James says, (James 1:6-7) “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.” In Hebrews 11:6 we find, “But without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.” Then, in Romans 14:23, the apostle says, “And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.” Nevertheless, our thinking upon how the LORD has delivered us in former times should, certainly, revive our faith in the present distress so that we can pray as did the poor man in Mark 9:24. “And straightway the father of the child cried out, and said with tears, ‘Lord I believe: help Thou mine unbelief.’” That prayer was answered; and so will be yours: for He knows our every weakness.

(Verse 2) O ye sons of men, how long will ye turn my glory to shame? How long will ye seek after vanity and leasing? Selah.

A word used in this text, “leasing,” in modern English means either taking, or giving a lease, or rental contract on something, and with that meaning would be completely out of place in the present context. However, an archaic meaning of this word was “falsehood,” and seems to be far more appropriate in this usage. David’s question then to the sons of men is, “O ye sons of men, how long will ye turn my glory to shame? How long will ye seek after vanity and falsehood?” The first question that comes into our mind is, “What is David’s glory?” Even this psalm, as well as many other statements found throughout the scriptures, and particularly in Psalms, show that, without question, his glory was the Eternal God and His Christ. Perhaps, one of the most outstanding of these is Psalms 110:1, “The LORD said unto my Lord, ‘Sit Thou at My right hand until I make Thine enemies Thy footstool.’” The “sons of men,” that is, worldly men who do not know the LORD, are constantly trying to belittle God and His Christ. Even many of them, who claim to believe in our Lord, will tell us that He has done all He can do to save sinners. And it is left to us to validate His work by accepting Him and it, and be saved; or reject Him and His work, and be lost to die in our sins. They further tell us that we must get busy and help Him reach others: for without our help He can do nothing. Then there are others who tell us that we are foolish, or worse, even to believe in Him; “For,” say they, “there is nothing to it at all.” If this is not an effort to “turn our glory to shame,” what is it? Further, is it not seeking after vanity and falsehood.? I know of nothing that will any more closely fit this description. Of course, we, as well as David know that there is only one answer to both questions. They will continue until our Lord puts a stop to such by bringing them to judgment. This He will do at His appointed time. Obviously then, until God takes care of the matter, we must suffer at their hands; but David does not back up from them, and neither should we.

(Verse 3) But know that the LORD hath set apart him that is godly for Himself: the LORD will hear me when I call unto Him.

David shows no fear of the “sons of men” as he sets forth this answer. It is the equivalent of saying, “I know that you are going to continue trying to heap shame and contempt upon the Christ Who is my glory, and upon me because I am His servant, but learn this message well (know this). ‘The LORD hath set apart him that is godly for Himself; the LORD will hear me when I call unto Him.’” In spite of the fact that, as the Apostle Paul said to Timothy, (II Timothy 3:13) “But evil men and seducers shall wax worse and worse, deceiving and being deceived,” they are to be told, and that to their faces, that the godly man is the one whom God has set apart for Himself; and that He will hear his prayer. The world delights in reading this a little differently. They read, “If a man is godly, God will set him apart for Himself.” Unless one takes careful notice of the wording, he might ask, “Is that not the same thing David said?” That is just the point by which many are deceived. David said, “The LORD hath (has) set apart him that is godly for Himself.” “Hath set apart,” or, in modern English, “Has set apart,” is the present perfect tense, and shows the action to have already been finished. Thus the setting apart of the man by the Lord, inasmuch as He set him apart for Himself, is the fundamental cause of the man’s being godly. Had not God set him apart for Himself, that man would still be in his original condition, ungodly. But because of the LORD’S work he is godly. The world’s version of it is that if a man is godly, then, and only then will, (and some even say that only then CAN) the LORD set him apart for Himself. What few seem to understand is that being godly, or ungodly, is a state of mind, or a state of being, instead of just a matter of conduct. Let us look at the dictionary definition of the two words. “Godly: pious; reverencing God and His laws; devout; religious; righteous; conformed to, or influenced by God’s law.” “Ungodly: not godly; careless of God; godless; wicked; impious; sinful.” By contrasting these meanings, we readily see that they are direct opposites; and both refer to the basic and fundamental values that determine the character of a man, instead of the behavior of the person. All of this brings us back to our Lord’s statement upon which all His teachings concerning righteousness are based. (Matthew 7:16-20) “Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them.” Even God’s record of creation clearly shows the same principle. (Genesis 1:11-12) “And God said, ‘Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth:’ and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.” Without question, the tree is before the fruit, because it was created before the fruit; and it bears fruit after its kind. Therefore when we see a godly man, we know that he is one whom God has set apart for Himself; not one whom God will set apart. Not only so, but that man has the assurance that, “The LORD will hear me when I call unto Him.” What confidence this gives us as we face the “sons of men” who would put to shame our glory, the Lord Christ Jesus! We can rest in the assurance that they can never succeed.

(Verses 4 and 5) Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah. Offer the sacrifices of righteousness, and put your trust in the LORD.

Verse 4 can surely be addressed to both those who know the LORD and those who do not. This is not to say that those who do not know Him will obey such instruction, but rather it is to put them on notice that the LORD is One Who is so great that those who oppose Him are headed for certain destruction. Thus God often calls upon the wicked to take notice that He is infinitely greater than they, and that He will not be mocked by them; but will surely bring them to judgment. It is not only a great sin, but also the height of folly, for one to try to cast shame upon the eternal God. So they should stand in awe, (that is, fear or dread) of Him: and desist from their efforts to shame Him. They should quietly consider in their own hearts how much greater He is than they. This, of course, they will not do; but that does not lessen their responsibility. On the other hand, those who do know Him are called to quietly consider in their own hearts upon their beds, and, as David quotes the LORD in another place, “Be still and know that I am God.” Not only are we to consider His great power as demonstrated in the creation of all things; but in our hearts, while resting, and undisturbed by other things, consider all the wonderful mercies He has shown us, in all the paths through which we have passed: Then we can “be still,” that is, we can truly rest in Him.

Next we are told to “Offer the sacrifices of righteousness, and put your trust in the LORD.” Although this might be spoken to those who do not know the LORD, it would only fall upon deaf ears. Therefore we consider it as instruction to only those who do know Him. Surely we are all aware that the only righteousness that will stand before God is that of Christ Jesus our Lord; and our only hope of standing in this righteousness as imputed unto us is by the grace of God. Yet, when David says, “offer the sacrifices of righteousness,” it seems evident that his meaning is that we are to show forth this righteousness by living according to His instructions and examples, thus sacrificing our wills and desires that our lives may reflect His righteousness. Only by putting our trust in Him can this be accomplished. When we do this we should have no fear of failure; for Proverbs 16:7 says, “When a man’s ways please the LORD, He will make even his enemies to be at peace with him.” So, let us put our trust in Him, and live a life that will reflect His righteousness.

(Verses 6 and 7) There be many that say, “Who will shew us any good?” LORD lift Thou up the light of Thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and wine increased.

All the way from the beginning of verse 2, David has been showing the efforts of the wicked to disturb the righteous by trying to shame their glory, which is, of course, our Lord the Christ. Here he says they (“many”) are questioning the promises of God upon which we rest, by saying, “Who will show us any good?” This is much like what the Apostle Peter says, (II Peter 3:3-7) “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.’ For this they are willingly ignorant of, that by the word of God the heavens were of old, and the earth standing in the water and out of the water: whereby the world that then was, being overflowed with water perished: but the heavens that are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” No doubt, David and Peter were speaking of the same persons. They have not, even yet, changed their tactics, and neither have they learned anything about that which they criticize. Now David turns his address to the LORD, saying, “LORD lift up the light of Thy countenance upon us.” This should be our constant prayer, and especially when the scoffers are tempting us to doubt the promises of our God. At such times we are to remember His wonderful mercies to us in times past. To make David’s next statement a little clearer, let us make a slight change in the wording. “You have put gladness in my heart more than they had in the time that their corn and wine increased.” Corn and wine are here used to represent all the worldly wealth and success that men may gain; and for those who know not the LORD, that is all they ever have in which to rejoice. Yet, no matter how great may be their rejoicing in such things, it can never measure up to the joy God has given us in His wonderful love and fellowship, and the great deliverance He has wrought for us all along life’s way. Certainly, it can never be compared to the great joy of salvation by the grace of God through the sacrifice of Christ Jesus our Lord. Indeed He has given us greater gladness than they have ever been able to find.

(Verse 8) I will both lay me down in peace, and sleep: for Thou, LORD only makest me dwell in safety.

We think we live in a day of violence; and indeed we do: but so did David. As a little boy, keeping his father’s sheep, he was at one time faced by a lion, and at another by a bear. By the power of God he was enabled to kill them both. Then, while still but a lad, he fought and killed Goliath, the giant. The praise ascribed to him by the people made King Saul so jealous of him, that as long as Saul lived, he tried to find some way to either kill David, or to have him killed. The scriptures give many more dangers that David faced. Yet he says, “I will both lay me down in peace, and sleep;” not because he was such a valiant warrior, nor because he had such a brave army to protect him; but,  because The LORD made him dwell in safety. There was no reason to be afraid to lie down and go to sleep. He was protected by the greatest power ever known, the LORD, WHO created and rules the heaven and the earth. There is no other power that could guarantee his safety; nor is there any that can guarantee ours. In our present day everyone seems to think he must have a weapon of some sort for protection. This might work, if only the criminal would cooperate, and tell us before hand when he is coming. Then we could watch for him, and, maybe, prevent whatever damage he purposed to inflict upon us; but this he will not do. What no one seems to realize is that, with or without a weapon, one cannot keep awake always. Sooner or later fatigue will set in. And in spite of all effort to the contrary, we will fall asleep. Then where is our protection? Our weapon loses its value, and we are totally exposed to whatever danger there may be. That is not so with the protection in which David trusted, and in which we also should trust. “Thou, LORD, only makest me to dwell in safety.” God never grows weary; He never sleeps; but His ears are always open to the cries of His children. How then, can anything befall one of them without His knowledge? He says concerning the sparrows: “Not one of them shall fall to the ground without your heavenly Father.” He further declares, “But the very hairs of your head are all numbered.” What more could anyone want?

(Verses 1 through 3) Give ear to my words, O LORD. Consider my meditation. Hearken unto the voice of my cry, my King, and my God: for unto Thee will I pray. My voice shalt Thou hear in the morning, O LORD; in the morning will I direct my prayer unto Thee, and look up.

This entire psalm is a prayer of David; both a petition for God’s help, and a declaration of His power. In these first three verses, his petition is that God will hear him; that He will consider his thoughts, or meditations; and that He will give favorable attention to his cry. In this he shows the importance, not only of calling, in words, upon God, but also of keeping our thoughts directed to Him. We are, at all times, and especially when attempting to pray to God, to keep our thoughts and meditations directed toward Him. We should not, in our thoughts and meditations, try to work out some scheme of evil, or worldly design while attempting, in words, to approach God in prayer. Not only does David ask that the LORD will both hear his words and consider his meditations, but that is exactly what God will do. So, when we pray, we should do everything in our power to make sure that our minds are clear from all worldly schemes and purposes: for The LORD knows our secret thoughts as well as our words. Then, with all evil and worldly thoughts cleared away, we can direct our words to the LORD, and ask that He give favorable attention to our cries. If in our hearts we indeed feel that He is our King and our God, we can properly pray unto Him: and we can be sure that He will hearken (listen favorably) to our prayers. Then, and only then, can we truly say, “Unto Thee will I pray.” Verse three is David’s vow; and it should be ours also. “My voice shalt Thou hear in the morning, O LORD; in the morning will I direct my prayer unto Thee, and will look up.” This is the equivalent of saying, “Every morning I will remember to direct my prayer toward You, O LORD, and will look up toward heaven, Your throne.” It was not David’s purpose to just pray to the LORD when in trouble, and forget Him the rest of the time: and neither should that be our intent. Inasmuch as the first purpose of prayer is to honor God, we should daily, and, indeed, constantly, thank Him for every blessing He has given us, and even for the fact that He is God. And we need always to recognize Him as the only One, Who can take care of us, and lead us in the path of righteousness.

(Verses 4 through 6) For Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with Thee. The foolish shall not stand in Thy sight: Thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.

Obviously, this portion of this psalm is a declaration of praise of, and unto the LORD. He is such that He has no pleasure in wickedness; and He will not permit evil to dwell with Him. He is forever pure, holy, and righteous, in the highest meaning of these words. His righteousness is so great that no evil of any sort holds any pleasure for Him: and no evil is, or ever will be, tolerated in His presence. It is for this very reason that our Lord Christ Jesus came and died for us; that when the Father looks upon us, He sees us, not in our sins, but washed in the blood of His Son Jesus, and perfect in His righteousness. When David says, “The foolish shall not stand in His sight,” he is not considering everyone who has ever thought, said, or done a foolish thing: for that would exclude all humanity. His reference is to the same characters as those of whom he speaks in Psalms 14:1 and 53:1, calling them “fools.” “The fool hath said in his heart, ‘there is no God.’” Such shall not stand in His sight. The LORD hates all workers of iniquity: and He shall “destroy them that speak leasing (lies or deceit).” Also He will hate “the bloody (violent) and deceitful man.” He is not only the all powerful God, but the all righteous God also. Therefore it is His inalienable right to hate all evil, and evil men. Today’s would be directors of what God can, and cannot do, say that since He is also a God of love, He has to love everyone in the world just alike. “Otherwise,” say they, “He would be unjust.” This, in no wise, fits David’s description of Him.

(Verses 7 and 8) But as for me, I will come into Thy house in the multitude of Thy mercy: and in Thy fear will I worship toward Thy holy temple. Lead me, O LORD, in Thy righteousness because of mine enemies; make Thy way straight before my face.

Although God had Himself declared David to be a man after His own heart, the only access David had to the house of God was through the multitude of His mercy: and that is also our only way of approach to Him. We are continually hearing it said that when the scriptures speak of our fearing God, they only mean that we should have a reverential respect for Him. While, I would never deny that we should, indeed have reverential respect for Him, when I try, with the little understanding He has given me, to contrast the immensity of God and His power to the frailty of man, I am forced to ask: “Who can deny that the fear of God means more than this?” Still it is only in the fear of God that we will, or ever can, worship toward His holy temple. As we come before the LORD in the fear of Him and in the multitude of His mercy we can pray as did David, “Lead me, O LORD, in Thy righteousness because of  mine enemies; make Thy way straight before my face.” The way of the LORD is always straight, but it does not always seem so to us. There appear to us to be too many obstacles in the way, making it seem that we must take this, or that detour, thus making the way crooked. When the LORD opens our eyes to see His way as it is, we find it straight. Then, with His help, we can walk in it without fearing the obstacles we thought were there; and we don’t have to take detours.

(Verses 9 and 10) For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. Destroy Thou  them, O God, let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against Thee.

In verse 9 we find a further description of the workers of iniquity whom God hates, as mentioned in verse 5. No matter what they may say or promise, it will not be dependable; for “there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre.” That is, they will not keep their word; their heart (inward part) is not only inclined to wickedness, but is even wickedness itself; and their throat, like an open grave, is ready to swallow up everyone and everything that stands in the way of their wicked purposes. While they are thus working their own wicked schemes of destruction, they flatter with their tongue, trying to enlist more recruits to their own evil purposes. This sort have always been present through the history of man; and they will be until our Lord returns to bring them to judgment. Then David’s prayer is, “Destroy Thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against Thee.” He prays that their destruction may even be according to that which they have planned for others. May they be caught in their own snares, and cast out in the multitude of their own transgressions. Notice particularly the reason why David prays that they be destroyed. It is not because they have done him any wrong, although indeed they have persecuted him a great deal. His prayer for their destruction is “for they have rebelled against Thee.” We have no right to pray for the destruction of our enemies just because they are our enemies. We cannot ask God to take vengeance upon them for our sake. His judgments will be poured out upon them because they have rebelled against Him. It is a righteous thing for God to take vengeance upon His enemies, and even on ours; but we are too imperfect to be given the right to take vengeance upon anyone, or even to pray that vengeance be taken for our sake.

(Verses 11 and 12) But let all those that put their trust in Thee rejoice: let them ever shout for joy, because Thou defendest them: Let them also that love Thy name be joyful in Thee. For Thou, LORD wilt bless the righteous; with favor wilt Thou compass him as with a shield.

David prays that a great distinction be made between  those who have rebelled against the LORD and all those who trust in Him. Notice that his prayer is in perfect harmony with the will of God. He is praying that joy and gladness be given to all who trust in the LORD, because God does, indeed defend them; and that those who love the LORD may be joyful in Him: “for Thou, LORD, wilt bless the righteous; with favor wilt Thou compass him as with a shield.” It is the LORD’S will to bless the righteous, and to protect them with His favor, as with a shield that completely surrounds them. Why, then, should we ever fear what man may do to us? “If God be for us, Who can be against us?” What wonderful comfort indeed!

Chapter 6

(Verses 1 through 3) O LORD, rebuke me not in Thine anger, neither chasten me in thy hot displeasure. Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed. My soul is sore vexed: but Thou, O LORD, how long?

From the wording of this text, there seems to be no doubt that David was a little depressed in his repentance for his sins, just as we also are sometimes prone to be. No particular sin is mentioned, but evidently some fault has been brought to mind, for which he expects to be chastened: for his prayer is that God not rebuke him in anger, and not chasten him in His hot displeasure. Instead he begs for the LORD to show mercy even in the chastisement, and remember his weakness. Instead of letting His wrath and hot displeasure dictate the chastisement, David begs that He show mercy, and heal him. He says, “for my bones are vexed. My soul is sore vexed.” He was indeed in great sorrow; and he knew that he could not survive the wrath and hot displeasure of God. Should that be poured out upon him, he would be as those of whom he spoke in Psalm 2:5. Although David was a man after God’s own heart, he was still human, just as you and I, and subject to error as are we. He was deeply repentant for whatever sin it was that had been brought to his mind; and he prayed that God would temper the chastisement with mercy: and, in fact, this is always the LORD’S way of dealing with His children. Even in that, His love is always the same. His wrath is always reserved for His enemies. Otherwise we would be completely destroyed. Sometimes we may go for what seems to us a long time in the sorrow of repentance; and, apparently that was David’s experience; for he asks the question, “O LORD, how long?”

(Verses 4 and 5) Return, O LORD, deliver my soul: oh save me for Thy mercies’ sake. For in death there is no remembrance of Thee; in the grave who shall give Thee thanks?

By examination of this entire text, we are brought to the conclusion that, David felt that his sins were severe enough that, should God mete out full justice to him, it would require his death. So he begs for deliverance according to the mercy of God. “Oh save me for Thy mercies’ sake. For in death there is no remembrance of Thee: in the grave, who shall give Thee thanks?” How often our experience fits that of David! We know that we literally deserve to die; for that is the wages of sin. Yet we cry to God for deliverance, not for our sakes, but for His mercies’ sake. That is why our Lord instructed us to pray in His name, not ours, to our heavenly Father. We are not worthy to ask anything in our own name. But because Christ Jesus is the embodiment of the mercy, grace, truth, and love of the Father, we can ask in His name, and expect to receive that for which we pray. When David says, “For in death there is no remembrance of Thee: in the grave who shall give Thee thanks?” he is not, by any means denying that there shall be a resurrection of the dead at God’s appointed time. He is simply saying that while this body is in the clutches of death it cannot remember the blessings of God, and will be in no condition to render thanks unto Him. So, his prayer is that he be spared a little longer to remember the mercies and blessings of God, and render praise and thanksgiving to Him for them.

(Verses 6 and 7) I am weary with groaning: all the night make I my bed to swim; I water my couch with my tears. Mine eye is consumed because of grief; it waxeth old because of all mine enemies.

This is, certainly, a description of a man in the deepest of sorrow and repentance. He portrays himself as being in such sorrow that, instead of sleeping at night, he weeps all night long, and his tears are so many that they wet his whole bed: “all the night make I my bed to swim; I water my couch with my tears.” Wherever he may lie down his tears wet that upon which he lies. His grief is so heavy that even his vision is clouded, and it seems that his eyes have grown dim, as with age; and his enemies are all around. This is a terrible condition in which to be; but it is also a blessed one, as we shall shortly see.

(Verses 8 and 9) Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping. The LORD hath heard my supplication; the LORD will receive my prayer.

How wonderful the feeling, when the LORD gives us the assurance that He has heard our cries! At this point new vigor has been given to David, so that he can boldly say to his enemies, “Depart from me all ye workers of iniquity; for the LORD hath heard the voice of my weeping. The LORD hath heard my supplication; the LORD will receive my prayer.” As we study this, we see that these “workers of iniquity” could as easily be doubts and fears sent upon him by our arch enemy, Satan, as men who are his enemies. Whatever they are, he can now, with assurance, order them to leave, because the LORD has heard his cries and his supplication, and has assured him that He “will receive,” that is, listen favorably to, his prayer. In short, David is fully assured that God does look upon him in mercy, and will deliver him. We may not have had quite so drastic an experience as did David; but, surely, we can see a parallel between his experience and ours. Then, if the LORD delivered him from that situation, surely He will do the same for us. Thus we can dismiss and drive away all doubts and fears; for God will also receive our prayers.

(Verse 10) Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.

One word in this text might need a little clarification. Usually, today, when we say, “return,” our meaning is “come back,” that is return to us. In its usage at the time of the King James translation, it could also mean, “return back to the place from whence it came.” This is David’s meaning here. He is not asking that these enemies return to him, but, on the contrary, he would have them sent back to the place from whence they came. Thus his prayer is that they be completely taken away, and immediately brought to shame, or destroyed.

(Verses 1 and 2) O LORD my God, in Thee do I put my trust: save me from all them that persecute me, and deliver me lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.

As with all his psalms, this is a prayer of David. Sometimes they are petitions for help, sometimes declarations of what God will do, and sometimes his praise of God for His glory, power, mercy and love. Here he first declares that his trust is in the LORD alone, and he prays that He will deliver him, because there is no other who can.

(Verses 3 through 5) O LORD my God, if I have done this; if there is iniquity in my hands; if I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause was mine enemy) let the enemy persecute my soul and take it; yea, let him tread down my life upon the earth, and lay mine honor in the dust. Selah.

Of course, David knew, as do we, that there is iniquity in the hands of every one of us, unless it be washed away by our Lord. So the iniquity of which he speaks must be that of a particular act of which he had been accused, and of which he knew himself to be innocent. It is said that this had to do with an accusation brought by Cush, the Benjamite. Whatever the charge, David declares that, not only did he not do the act, but, on the contrary, he delivered one who, without cause, was his enemy. He, knowing himself to be innocent of this charge, asks the LORD to save him from it. In protesting his innocence of this accusation, he says that if it is true, then may the LORD “Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honor in the dust.” In other words, “If I am guilty of this, then do not deliver me from my enemy; but let him completely overcome me.”

(Verses 6 and 7) Arise, O LORD, in Thine anger, lift up Thyself because of the rage of mine enemies: and awake for me to the judgment that Thou hast commanded. So shall the congregation of the people compass Thee about: for their sakes therefore return Thou on high.

Here David, sure of his innocence in that which had been charged against him, prays the LORD to rise up in His anger against the wicked, his enemies, not so much for his sake as to vindicate Himself in bringing to pass the judgment He has Himself commanded. When He does this, the whole congregation of the people, that is, the righteous will be gathered around Him. Then he asks that, for their sakes God will “return on high:” thus He will manifest Himself to the righteous. This does not mean that God has departed from on high, and is no longer there, but only that His presence has been hidden for a season, and His people are longing for it to be manifested to them again.

(Verses 8 through 10) The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and the reins. My defence is of God, Which saveth the upright in heart.

He knows that the LORD shall judge His people. What false accusers say will have no bearing upon the case. Therefore he asks that God judge him according to his righteousness and his integrity. Remember that, David is not here claiming to be righteous in all things; but only in the matter of which he has already spoken. Certainly, none of us can claim to be righteous in all our thoughts, words, and deeds, nor can we claim that our integrity is totally unblemished; but sometimes totally false accusations may be made against us. In these things we are righteous, and our integrity is unsullied. Thus it was with David in this matter. So he asks for judgment according to that. Then he prays that the LORD will bring to an end the wickedness of these false accusers, and that He will establish the just. For He is not swayed by the false witness of the wicked; but He looks into the heart itself, and knows the truth. In this case David wants no defense but God, because He saves those who are upright in heart.

(Verses 11 through 13) God judgeth the righteous, and God is angry with the wicked every day. If he turns not, He will whet His sword; He hath bent His bow, and made it ready. He hath also prepared for him the instruments of death; He ordaineth His arrows against the persecutors.

When David says, “God judgeth the righteous,” he does not mean that God brings judgement against them to condemnation, but rather that He examines and exonerates them, thus showing His favor to them. On the other hand, He “is angry with the wicked every day,” not just once in a while. If the wicked does not turn away from his wickedness, God sharpens His sword, and has already “bent His bow, and made it ready” against him. In addition, He has prepared against him the instruments of death, and has appointed (“ordained”) His arrows against him. So unless he turns away from his evil ways, the wicked is in a hopeless condition, as indeed, are all who persecute the righteous.

(Verses 14 through 16) Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealings shall come down upon his own pate.

David compares the work of the wicked, in his effort to accomplish evil things, to a woman who brings forth a child. In this case, instead of being in travail to bring forth a child, the labor of the wicked is to bring forth iniquity. Even in its conception it is mischief, and when it is brought forth it is falsehood. How then can it prosper? After this David tells us the final outcome of all this work. We must remember that, God may let the wicked prosper for a while; but in the end it will be as he has described it. First he tells us that the wicked “Made a pit, and digged it.” This pit is dug for a trap to snare the righteous, just as was in that day customary for trapping animals. The hunter would dig a pit from which the animal could not escape. Then he would conceal it so that the unwary animal would fall therein. David says that the wicked has fallen into the very pit he has prepared to entrap the righteous. Actually, though David here uses the past tense of the verbs, it is to be understood that this does not always follow this pattern, but that this will be the final outcome. He will finally be the recipient of the very mischief he has prepared for the righteous. It “shall return upon his own head, and his violent dealing shall come down upon his own pate.” How fitting the reward God has prepared for him!

(Verse 17) I will praise the LORD according to His righteousness: and will sing praise to the name of the LORD most high.

After all the worry and depression through which he had passed, David could now render full praise unto “the LORD most high,” because he was fully assured that He will deliver the righteous, and bring the wicked to judgment. Let us also always remember to praise Him.

Chapter 8

(Verses 1 and 2) O LORD our Lord, how excellent is Thy name in all the earth! Who hath set Thy glory above the heavens. Out of the mouth of babes and sucklings hast Thou ordained strength because of Thine enemies, that Thou mightest still the enemy and the avenger.

Here David begins with an exclamation that shows his amazement at the glory and greatness of God. His glory is set, not equal with the heavens, but far above them. That His enemies might be stilled, or brought to silence, He has ordained, or appointed, strength, or praise, “from the mouth of babes and sucklings,” infants too young to even talk. (Matthew 21:15-16) “And when the chief priests and scribes saw the wonderful things that He did, and the children crying, ‘Hosanna to the son of David;’ they were sore displeased, and said unto Him, ‘Hearest Thou not what these say?’ And Jesus said unto them, ‘Yea; have ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise?’” Obviously this is the fulfillment of this prophecy by David. Our LORD’S power is so great that He can make even a baby on his mother’s breast cry out, and ascribe praise to Him. This should put to silence all men who might try to rise up against the LORD.

(Verses 3 and 4) When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained; what is man that Thou art mindful of him? And the son of man, that Thou visitest him?

How can any man look up to the heavens, see the light of the sun, and view the moon and the stars, without being awestruck by the contemplation of the power and glory of Him by Whom all were made? Work done by one’s fingers might be considered very meticulous work, but never strenuous labor. All these things are the work of God’s fingers. He was never in any strain at all in their creation and production. Yet, although man is also an object of God’s wonderful work, and as compared to many other objects of His creation, a very minute one, actually just a speck of dust, the LORD is still mindful of him. That is, He has a great love for him. David’s question is, “What is there about man to bring this about?” And the answer is a single word, “Nothing.” The whole cause is found in God alone, His love. Not only did, and does, it embrace man, but also the son of man, man’s descendants: and, in this case, especially one descendant of man, even Christ Jesus our Lord. So therefore God continued to visit and speak to man “at sundry times and in divers manners,” until His appointed time. Then He “hath in these last days spoken unto us by His Son, Whom He hath appointed heir of all things, by Whom also He hath made the worlds. (Hebrews 1:1-2)

(Verses 5 through 8) For Thou hast made Him a little lower than the angels, and hast crowned Him with glory and honor. Thou madest Him to have dominion over the works of Thy hands; Thou hast put all things under His feet. All sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.

Were it not that God gave us the gospel of Christ Jesus the Son of God to explain this, we might think that it refers only to the creation of Adam and the setting of Him as overseer over all the earthly creation, as set forth in Genesis 1: 26 and 1: 29-30. Although the LORD did set Adam over all these things, this also, as explained in Hebrews 2:6-9, refers in a special manner to Christ Jesus, the Son of man. “But one in a certain place testified, saying, ‘What is man that Thou art mindful of him? Or the son of man, that Thou visitest him? Thou hast made Him a little lower than the angels; Thou crownedst Him with glory and honor, and didst set Him over the works of Thy hands: Thou hast put all things in subjection under His feet.’ For in that He put all things in subjection under Him, He left nothing that is not put under Him. But we see not yet all things put under Him. But we see Jesus, Who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that He by the grace of God should taste death for every man.” The Apostle Paul said, (I Corinthians 15: 28) “And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all.” So, although we do not yet see all things “under the feet” of Christ Jesus, that day is already appointed, and will be manifested according to that appointment. That is the time of which the Apostle John speaks, when he says, “But we know that, when He shall appear, we shall be like Him, for we shall see Him as He is.” It is no wonder David was made to declare the praise of God as he did in the next verse of this psalm.

(Verse 9) O Lord our Lord, how excellent is Thy name in all the earth.

With what wonder and awe we must consider the glory and power of God, when we are permitted a real glimpse of His great works, and His care for us, as exemplified in His sending His Son, Christ Jesus our Lord, to be our Saviour!

Chapter 9

(Verses 1 and 2) I will praise Thee, O LORD, with my whole heart; I will shew forth all Thy marvelous works. I will be glad and rejoice in Thee: I will sing praise to Thy name, O Thou most High.

As David starts this song, we find him greatly rejoicing, and praising God for all His marvelous works. He is not distracted by anything; so he can praise the LORD with his whole heart. He has ample reason to be glad and rejoice in God, and sing praise to His name. He gives his reason for this in the next verse.

(Verses 3 through 5) When mine enemies are turned back, they shall fall and perish at Thy presence. For Thou hast maintained my right and my cause; Thou satest in the throne judging right. Thou hast rebuked the heathen, Thou hast destroyed the wicked, Thou hast put out their name for ever and ever.

His great joy is based upon the fact that, at the presence of the LORD all his enemies were driven back so that they fell and perished. He is rejoicing, not in any work of his own to defeat his enemies, but in that of God, Who has maintained his right and his cause. It is as if he had been in court where the sitting judge was the LORD. He sat “in the throne judging right.” That is the way He always judges; and when He maintains our cause, we are completely cleared. The result of this trial is that the LORD has rebuked the heathen, (the enemy), destroyed the wicked, and that not just temporarily. He has “put out their name for ever and ever.” They will never again give trouble about this case.

(Verses 6 through 8) O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them. But the LORD shall endure for ever: He hath prepared His throne for judgment. And He shall judge the world in righteousness, He shall minister judgment to the people in uprightness.

In earlier verses it is not quite so obvious, but from the beginning of this psalm David has been building up his song of praise to the LORD so that, at this point He is considering God’s final judgment. At which time this enemy (the wicked) and the destruction he has caused, will be brought to a perpetual end. Although he, the wicked, has destroyed cities, so that they are no more remembered, the LORD shall endure forever. Not only so, but He has prepared His throne for judgment. Having thus made His preparations, “He will judge the world in righteousness, and minister judgment to the people in uprightness.” This is not something some man has planned, and would therefore be subject to failure: but it is what God Himself has ordained, and cannot fail.

(Verses 9 and 10) The LORD will also be a refuge for the oppressed, a refuge in times of trouble. And they that know Thy name will put their trust in Thee: for Thou, LORD, hast not forsaken them that seek Thee.

The Apostle Paul gives this same comforting message in slightly different words. (II Thessalonians 1: 7-10) “And to you who are troubled, rest with us when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and admired by all them that believe.” We may have trials and tribulations, even much suffering, now: but in that time of the greatest trouble that ever has, or ever will, come upon the world, we can rest in Him with the apostle and all the saints of God. Because “the LORD also will be a refuge for the oppressed, a refuge in times of trouble.” Not only so, but those who know (recognize and honor) His name will put their trust in Him; and they will not be disappointed; for the LORD has not forsaken those who seek Him. He has promised that He will never forsake us; and His promises are always faithful: they cannot fail.

(Verses 11 and 12) Sing praises to the LORD, Which dwelleth in Zion : declare among the people His doings. When He maketh inquisition for blood, He remembereth them: He forgetteth not the cry of the