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Chapter 1 |
Chapter 6 |
Chapter 11 |
Chapter 16 |
Chapter 21 |
Chapter 2 |
Chapter 7 |
Chapter 12 |
Chapter 17 |
Chapter 22 |
Chapter 3 |
Chapter 8 |
Chapter 13 |
Chapter 18 |
Chapter 23 |
Chapter 4 |
Chapter 9 |
Chapter 14 |
Chapter 19 |
Chapter 24 |
Chapter 5 |
Chapter 10 |
Chapter 15 |
Chapter 20 |
Chapter 25 |
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This
is a collection of songs, (psalms,) some of which were written
by David, the king of Israel, the only man of whom God
testified, “I have found David, the son of Jesse, a man
after Mine own heart, who shall fulfill all My will.” (Acts
13:22
) Not only was David the king of Israel, but he was also a
prophet; and, though of the tribe of Judah instead of that of
Levi, there are one or two instances recorded in scripture of
his fulfilling the office of priest, in the offering of
sacrifices. Thus he is the type of Christ Jesus, our Prophet,
Priest, and King. Moreover, in many of his psalms one may find
passages that, although written in first person, refer not so
much to David as to the Christ. In some publications of our
modern Bibles someone has undertaken to place a star beside
the passages thought to refer to the Christ. Some may consider
this a help, but it is, in fact, a little misleading, because
there are many other passages which refer to our Lord that are
not so marked. Therefore the only proper way to study these
songs is to consider what they say, study the gospel record of
what Jesus did, and what He taught, and thereby determine
which refer to Him, and which do not. Keep always in mind that
both those that refer to Him and those that do not can also
hold wonderful lessons for us. And we will find that many of
both groups can be applied to our own experiences of life. |
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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
humble.
“
Zion
” and “
Mount
Zion
” are expressions that, although they do refer to specific places,
are often used to refer to the LORD’S people, wherever they are.
It is thus used here. So David’s exhortation is, “Sing praises
to the LORD Who dwells in, or among His people.” He is always with
them. Sometimes, for a season, we may feel that He has gone from us,
and we are left alone; but such is not the case. He is always
present; and how wonderful it is when He reveals Himself to us. Then
we can really sing praises to Him, and declare His works among the
people. “When He makes inquisition (investigates) for blood,”
seems to indicate that He is constantly searching out, and finding
those who have shed the blood of His saints, as in Genesis 4:9-10.
“And the LORD said unto Cain, ‘Where is Abel thy brother?’ and
he said, ‘I know not: am I my brother’s keeper?’ And He said,
‘What hast thou done? The voice of thy brother’s blood crieth
unto me from the ground,’” He makes inquisition for blood, not
from lack of knowledge of either where it is, or who has shed it,
but to bring judgment upon those who have shed it. In doing this He
remembers His people, and does not forget the cry of the humble.
(Verses
13 and 14) Have mercy upon me, O LORD; consider my trouble which I
suffer of them that hate me, Thou that liftest me up from the gates
of death: that I may shew forth all Thy praise in the gates of the
daughter of
Zion
: I will rejoice in Thy salvation.
Certainly,
this is David’s prayer for deliverance; and, no doubt, we also
have prayed similar prayers: but if we look closely at it, we can
hardly fail to see in it a prophecy of our Lord Christ Jesus.
Surely, He suffered more at the hands of those who hated Him than
has any other. Read all four of the accounts given by the gospel
writers of His experience, from the
garden
of
Gethsemane
through His arrest, the mock trials, and His crucifixion. It was,
indeed, the LORD Who lifted Him “up from the gates of death,”
literally. He had died, and was buried. Yet God raised Him up. Now,
being of the LORD raised up from the dead, He does show forth all
the praise of the LORD; and He declares it in “the gates of the
daughter of
Zion
.” His joy is in this great salvation of the LORD. That is, in
this salvation which God has wrought by raising Him from death
itself.
(Verses
15 and 16) The heathen are sunk down in the pit that they made: in
the net, which they hid, is their own foot taken. The LORD is known
by the judgment, which He executeth: the wicked is snared in the
work of his own hands. Higgaion. Selah.
In
verse 15, “the heathen” has no reference to Gentiles, any more
than to Jews, but simply means “the wicked.” Since the LORD has
raised up His Anointed even from the gates of death, the wicked are
caught in their own pit, or trap, which they had purposed for Him.
Now their own foot is caught in the snare they set. Just as we, when
looking at a building showing the characteristics that are what we
might call “the hallmark” of an architect with whose work we are
well acquainted, can immediately identify that architect, so we can
know by the judgment executed that GOD is the Judge. He is known by
His work. In this case, that judgment is that “the wicked is
snared in the work of his own hands.” Here another Hebrew word,
“Higgaion,” is introduced, which, according to the experts, may
have some significance as a musical notation, but has no textual
value.
(Verses
17 and 18) The wicked shall be turned into hell, and all the nations
that forget God. For the needy shall not always be forgotten: the
expectation of the poor shall not perish for ever.
Here
David gives us a description of the final disposition of all men.
“The wicked shall be turned into hell, and all the nations that
forget God.” Beginning at Revelation 20:11, and continuing through
the chapter is a description of the final judgment. It climaxes in
verse 15, “And whosoever was not found written in the book of life
was cast into the lake of fire.” This is exactly the same message
David has given, but in slightly different words. All the wicked and
all, who forget, or turn away from, God will be cast into that lake
of fire. But the needy and the poor shall not be forgotten: their
expectation shall never perish. Certainly, the poor mentioned here
are the same as those of whom Zephaniah spoke, (Zephaniah 3:12) “I
will also leave in the midst of thee an afflicted and poor people,
and they shall trust in the name of the LORD.” It appears to be
becoming popular today to tell God’s people that, the Lord wants
them to be prosperous in worldly things in this present life: but I
can find no indication of such in the word of God. Yet, though poor
they are while in this world, their expectation of the glory of God,
when He returns, shall never perish.
(Verses
19 and 20) Arise O LORD; let not man prevail: let the heathen be
judged in Thy sight. Put them in fear, O LORD; that the nations may
know themselves to be but men. Selah.
These
two verses seem to be David’s prayer for the coming of the very
thing for which the twenty-four elders thanked the LORD, as recorded
in Revelation 11:17-18. “We give Thee thanks, O Lord God Almighty,
Which art, and wast, and art to come; because Thou hast taken to
Thee Thy great power, and hast reigned. And the nations were angry,
and Thy wrath is come, and the time of the dead, that they should be
judged, and that Thou shouldest give reward unto Thy servants the
prophets, and to the saints, and unto them that fear Thy name, small
and great; and shouldest destroy them that destroy the earth.” He
is, indeed, praying that God will rise up in judgment, and bring the
wicked to that condemnation which He has already ordained for them.
That they may not prevail; and that all nations may be stripped of
their arrogance, and made to realize that they are but men, facing
the wrath of the Almighty and everlasting God.
In
verse 1 David asks a question that has been echoed by the people of
God many times through the ages; and the only real answer is that,
it is according to His plan, and He does not change. Perhaps, He may
see fit to tell us His reason for it, when this world has passed
away. If not, we won’t worry about it. In verses 2 through 11 he
describes the wicked. The remainder of this psalm is a prayer that
God will bring the wicked to judgement and deliver the righteous;
all of which the LORD has purposed, and promised to do.
(Verse
1) Why standest Thou afar off, O LORD? Why hidest Thou Thyself in
times of trouble?
We,
no doubt, have all asked this question when we were in a situation
that looked almost, if not altogether hopeless. We wonder why He has
left us alone to face our problems, which give us so much trouble.
The real truth, however, is that He has not left us alone; but is
still standing by, although, for some reason of His own, He is not
making His presence felt, as He does at other times. Though this may
not be His reason for so doing, a result of this experience is that,
when He does reveal his presence to us, we will be much more
appreciative of His fellowship. Sometimes, even in times of trouble,
He hides Himself from us for a season: but do not despair; He is
still at hand, and in His own time He will show Himself.
No
doubt, this was inspired of the Holy Ghost as a prophecy of our Lord
Jesus as He was on the cross. Although the words are slightly
different it is the same cry that came forth from Him: “My God,
My, God, Why hast Thou forsaken Me?” So if we are experiencing
this feeling of being for a time left alone, remember that we are
enduring, though not to as great an extent, the same experience as
the Son of God. This ought to make us feel a closer fellowship with
Him.
(Verses
2 and 3) The wicked in his pride doth persecute the poor: let them
be taken in the devices that they have imagined. For the wicked
boasteth of his heart’s desire, and blesseth the covetous, whom
the LORD abhorreth.
The
wicked is so proud of his own accomplishments that he persecutes the
poor, probably for two reasons. First he is lifted up with pride in
his own evil deeds and his success in them that he considers the
poor as something to be pushed out of the way. If they were as
important as he thinks himself to be, surely they would also be
rich. Then, also there is the possibility that the poor might need
some help, and he does not want to be bothered with such. The wicked
is always boasting of his ambitions (his heart’s desire), and
since the covetous man is usually successful in this world’s
endeavors, he blesses (speaks well of) him, not considering that the
covetous man is one whom God hates. So for these, David’s prayer
is that they “be taken in the devices that they have imagined.”
That is, those they have designed against the poor. It is noteworthy
that the scriptures consistently speak of the LORD’S people as
“the poor.” Some will say that this means, “the poor in
spirit.” While it is true that the poor in spirit are blessed, and
that sometimes God will bless one of His to become wealthy in this
world’s goods, by far the majority of His are poor in material
things. And that is the meaning in most instances of the use of
“the poor” in reference to His people. Not only so, but His
promises to them in this life are for poverty and affliction; but
glory in the world to come. He did promise that, if we put the
kingdom of God and His righteousness as our first priority, he will
take care of our food and raiment: but not that He would give us a
big fancy house, a new car, a big bank account, diamond rings, or
anything else of this world’s riches. Their glory is to come at
His return. Their very poverty is one of the major reasons why the
world, or the wicked, hates them.
(Verses
4 and 5) The wicked, through the pride of his countenance, will not
seek after God. God is not in all his thoughts. His ways are always
grievous; Thy judgments are far above his sight. As for his enemies,
he puffeth at them.
David
continues with his description of the wicked. The wicked thinks
himself to be too great to seek after the LORD, and therefore he
will not do so. In all his thinking there is no consideration of
God. He never considers God when making any of his plans. He feels
to be above any interference that anyone, including God, might offer
against his projects. His ways are always grievous (evil and
violent). The reason that he cannot understand anything of the
judgments of God is that, they are so far above the level of his
thinking that he is totally unable to see them. They are completely
above and out of his sight. Although, in comparison to its hatred
for the people of the LORD, the world loves its own. Yet that love
is so shallow that it does not prevent the wicked from being enemies
one of another among themselves. So the wicked puffeth at his
enemies, That is, their in-fighting is much like that of a pack of
dogs, growling, snarling, and fighting among themselves. They cannot
know real peace.
(Verses
6 through 9) He hath said in his heart, “I shall not be moved: for
I shall never be in adversity.” His mouth is full of cursing and
deceit and fraud: under his tongue is mischief and vanity. He
sitteth in the lurking places of the villages: in the secret places
doth he murder the innocent: his eyes are privily set against the
poor. He lieth in wait secretly as a lion in his den: he lieth in
wait to catch the poor, when he draweth him into his net.
This
is a continuation of David’s description of the wicked. He (the
wicked) is so proud of his worldly success that he thinks as did the
rich man of whom our Lord told in Luke 12:16-21, that he will never
be poor, but has enough wealth to last for a long time. So he is
without, either, fear, thankfulness, or compassion. He does not
thank God for his blessings, nor does he intend to share it with
anyone else. Instead of being thankful, he is always cursing, lying,
and trying to defraud someone; that he may thereby add to his evil
gains. When he speaks it is to ensnare those who will listen to him;
for “under his tongue is mischief and vanity.” There is no truth
in him; no one can depend on what he says; because all that his
tongue puts forth is designed to make trouble, and has no worthwhile
substance in it. He sits in hiding places, looking for victims, and
in those secret places he murders the innocent. He will not only
destroy those who may be in his way, but even those who offer no
hindrance and no threat to him. Once again, David identifies the
LORD’S people as “the poor,” and the wicked has his eyes set
against them privily, or in secret. Just as a lion that has hidden
his den, and there lies in wait for his prey the wicked sets up an
ambush against the poor; and when he can he draws the poor into his
net, and catches them.
(Verses
10 and 11) He croucheth, and humbleth himself, that the poor may
fall by his strong ones. He hath said in his heart, “God hath
forgotten: He hideth His face; He shall never see it.”
Notice
should be taken that, through all of this description of the wicked
he is said to be directing all his efforts against the poor. Surely,
then he cannot be hoping for gain by these activities: since the
poor have nothing he wants. We have already pointed out that, the
poor are the LORD’S people, and they have little, if any, material
wealth. Their only wealth is the love and protection of the LORD:
and this, the wicked does not even believe exists; and therefore he
has no desire for it. So the only reasons for the wicked’s
directing his efforts against the poor are his own hatred and scorn
for them, and his hatred of God, Whose existence he doubts. While at
the same time, he feels that, if God does exist, He is so afraid of
him that He has hidden his face and cannot see what he is doing.
Thus he feels safe in doing what he pleases to the poor. He will
finally find this to be false security.
(Verses
12 through 14) Arise, O LORD; O God, Lift up Thine hand: forget not
the humble. Wherefore doth the wicked contemn God? He hath said in
his heart, “Thou wilt not require it.” Thou hast seen it: for
Thou beholdest mischief and spite, to requite it with Thy hand: the
poor committeth himself unto Thee; Thou art the helper of the
fatherless.
Having
set forth the description, purposes, and thoughts of the wicked,
David now prays that the LORD will arise and show the wicked just
how wrong has been his thinking. The wicked says that, God will not
require, that is, He will not bring judgment, upon his evil deeds.
However, David knows that, God does see and take notice of mischief
and spite, for the very purpose of bringing it to justice. Why then
is the wicked permitted to scorn God, as he does? This is a question
we cannot answer; but we do know that, at His appointed time the
LORD will requite it with His own hand. Therefore the poor commits
himself to God according to the advice given by the Apostle Peter (I
Peter 4:19). “Wherefore let them that suffer according to the will
of God commit the keeping of their souls to Him in well doing, as
unto a faithful Creator.” In so doing, they will never be
disappointed: for He is “the helper of the fatherless.”
(Verses
15 and 16) Break Thou the arm of the wicked and the evil man: seek
out his wickedness till Thou find none. The LORD is King for ever
and ever: the heathen are perished out of His land.
Since
“the arm” is often used as a synonym for “the power,” we see
that David’s prayer is that the LORD will rise up against the
wicked and evil man, and break his power. He also prays that God
will seek out and destroy his wickedness until no more can be found.
This He will do when He returns to bring judgment upon the world.
When He does, the heathen, (the wicked) will perish from the
LORD’S land. The whole world is the LORD’S land: and the LORD
shall reign King forever and ever. There will never be any more
wicked or wickedness.
(Verses
17 and 18) LORD, Thou hast heard the desire of the humble: Thou wilt
cause Thine ear to hear: to judge the fatherless and the oppressed,
that the man of the earth may no more oppress.
What
joy it is, even in our times of suffering, when we can realize that
the LORD has, indeed heard our humble prayer! Then we know that He
will listen favorably to us (“cause His ear to hear”), as we
continue to pray. We know that at His time He will judge, (that He
will favorably consider) the cause of the fatherless and the
oppressed. When He does this “the man of the earth,” the wicked,
will be brought down no more to oppress the poor. Their days of
causing trouble for the poor will be over forever. With this
assurance we can patiently await His schedule.
(Verses
1 and 2) In the LORD put I my trust: How say ye to my soul, “Flee
as a bird to your mountain? For, lo, the wicked bend their bow, they
make ready their arrow upon the string, that they may privily shoot
at the upright in heart.”
It
is a little unclear whether verse 2 is a part of David’s answer to
those who told him to flee, or a part of their advice to him,
telling him why he should flee. From examination of the whole psalm,
it appears to me to be a part of their warning to him. Perhaps those
who have given this warning are his friends, who fearing for his
safety are telling him to “flee as a bird to your mountain.”
That is, “Go and hide, lest these wicked destroy you.” Or they
might be his enemies, taunting him because they think he does not
have any protection from the wicked. However that may be, His answer
is the same, and is given in the first part of verse 1, “In the
LORD put I my trust: how say ye to my soul - - -?” Since his trust
is in the LORD, upon what grounds can anyone advise him to go and
hide? In spite of the preparations of the wicked to destroy him, he
is safe in the LORD’S keeping, and does not need flight or
concealment.
(Verse
3) If the foundations be destroyed, what can the righteous do?
This
is one of the most outstanding hypotheses in scripture. David uses
it in answer to those who have warned him to run away and hide lest
the wicked destroy him. (In our experience these could just as
easily be temptations, doubts, and fears, as actual people.) He has
already told them that he has put his trust in the LORD. Now he says
that if that is not enough, (if God suffers the foundations, truth
and righteousness, to be destroyed,) “What can the righteous
do?” That is, there would be no protection anywhere, even in
flight and hiding. It would be a hopeless case, and one might as
well stand still as waste his effort in flight.
(Verses
4 and 5) The LORD is in His holy temple, the LORD’S throne is in
heaven: His eyes behold, His eyelids try, the children of men. The
LORD trieth the righteous: but the wicked and him that loveth
violence His soul hateth.
Far
from the foundations being destroyed, the LORD is still in His holy
temple, and His throne is still in heaven. Actually, at the time of
this writing there was no temple of the LORD on earth; it had not
yet been built. So David’s reference to the temple must mean
either the tabernacle or heaven, the latter seems most appropriate.
So the LORD is still in heaven, and that is His throne. He has not
been destroyed nor overcome. Not only so, but He still works in the
same manner He always has. “His eyes behold, and His eyelids try,
the children of men.” Further, the LORD trieth the righteous: but
the wicked and him that loveth violence His soul hateth.” The
righteous have nothing to fear. The LORD tries them, but it is in
love, and is to teach them to rely more upon Him. At the same time,
His very soul hates the wicked and those who love violence. So the
foundations are not destroyed, but remain firm, and will stand
forever.
(Verse
6) Upon the wicked He shall rain snares, fire and brimstone, and an
horrible tempest: this shall be the portion of their cup.
Clearly,
the LORD will inflict dire punishment upon the wicked. Although the
wicked may be permitted to flourish for a while, the final portion
of their cup is terrible destruction. The Apostle Paul describes
their punishment thus: “Who shall be punished with everlasting
destruction from the presence of the LORD, and from the glory of His
power.” (II Thessalonians 1:9)
(Verse
7) For the righteous LORD loveth righteousness; His countenance doth
behold the upright.
Let
us couple this to David’s first statement in this psalm. “In the
LORD do I put my trust: for the righteous Lord loveth righteousness:
His countenance doth behold the upright.” Thus we can see his
reason for saying to his advisors, “How say ye to my soul, ‘Flee
as a bird to your mountain - - -?” His soul was already under the
greatest protection that ever has been, or ever will be. His trust
was in the LORD; and the LORD loves the upright. What more could,
either he, or we, ask? In the LORD’S keeping we are safe forever.
(Verses
1 and 2) Help, LORD; for the godly man ceaseth; for the faithful
fail from among the children of men. They speak vanity every one
with his neighbor: with flattering lips and with a double heart do
they speak.
One
would think, when reading this, that David was describing our
present day society: and, indeed he was, although he also was
describing the situation as it was in his day. The Apostle Paul has
told us, concerning the times following his day, “Evil men and
seducers shall wax worse and worse, deceiving and being deceived.”
This actually describes the course of humanity from Adam’s day to
the end of time. Every generation thinks that the situation has
become as bad as it can get; but it continues to get worse, and will
until the Lord returns to bring judgment upon the world. As we think
back to our childhood, we remember it as a time when, generally, it
seemed that people were more godly, or, at least, were a little more
conscious of morality, than most of them are today. And, surely,
more people valued the integrity of their word, than do today. It
appears that the time has come, when we cannot trust men to keep
their word, or their promises. This seems particularly true of our
leaders, whether of the community, the state, or the nation. They
all seem to be far more interested in vanity, or worthless things,
than in truth and integrity; so,
naturally that is what they speak. David was faced with this same
situation. So he prayed to the LORD for help: and that should be our
prayer also. He is the only One, Who can, even temporarily, turn man
back to a consideration of real values. Until He does this, man will
continue to speak “with flattering lips, and with a double
heart,” as they were doing in David’s day, and are doing in
ours.
(Verses
3 and 4) The LORD shall cut off all flattering lips, and the tongue
that speaketh proud things: who have said, “With our tongue will
we prevail; our lips are our own: who is lord over us?”
What
David tells us in verse 3 has a double application. From time to
time the LORD does, in defense of His people, cut off, or bring down
those that speak vanity “with flattering tongues and with a double
heart,” thus giving relief to His troubled children. Also there is
coming a time when He shall cut off ALL flattering lips and ALL
tongues that speak proud things. That will be in the day when He
returns to bring final judgment upon the world. Presently, these
proud ones think they can talk their way out of anything, and that
what they say is no one else’s business. They think themselves the
only masters of their tongues and lips. So in their minds, no one
can bring them to account for their words.
(Verse
5) “For the oppression of the poor, for the sighing of the needy,
now will I arise,” saith the LORD; “I will set him in safety
from him that puffeth at him.”
In
spite of the pride and arrogance of those who think they can prevail
with their tongues, and are their own lords, or masters, the LORD
says that He will arise for the oppression of the poor and the
sighing of the needy. Not only will He arise, but when He does, He
will set the poor and needy “in safety from him that puffeth at
him.” “The poor and the needy,” as has been shown in earlier
psalms, are the LORD’S people, while “him that puffeth at him”
is also identified in Psalms 10:4-5, as the wicked. So when the LORD
arises to the defense of His people, He will give them safety from
the wicked.
(Verses
6 and 7) The words of the LORD are pure words: as silver tried in a
furnace of earth, purified seven times. Thou shalt keep them, O
LORD, Thou shalt preserve them from this generation for ever.
Certainly,
the words of the LORD are pure words, being totally without any
falsehood or any possibility of failure. No one can prevent their
being fulfilled, They are as pure as silver refined seven times.
Since seven is a number often used in scripture to represent not
only seven, but actually the whole of anything, it seems that David
is simply saying that the words of the LORD are the very pinnacle of
purity, with no possibility of imperfection. Therefore he can
declare with total assurance that God will keep forever those whom
He sets in safety. They will be eternally preserved.
(Verse
8) The wicked walk on every side when the vilest men are exalted.
This
is a general observation to which we can all bear witness today.
That is exactly what is the trouble with our present day society. We
have continued to set more and more of our vilest men into high
positions. The result is that, now, few men of real integrity will
even seek high office: because they know that honesty and integrity
have little, if any, chance of getting them elected: and that, if
they should be elected, someone will fabricate some great falsehood
concerning them; and completely ruin their reputation. The result of
this is that evil men are placed in high offices, (“the vilest men
are exalted,”) and “the wicked walk on every side.” The wicked
think they have total freedom to do as they please: and in most
instances, they do.
(Verses
1 and 2) How long wilt Thou forget me, O LORD? For ever? How long
wilt Thou hide Thy face from me? How long shall I take counsel in my
soul, having sorrow in my heart daily? How long shall mine enemy be
exalted over me?
This
sounds very much like our own experience often is. We find ourselves
being engulfed by doubts and fears; it seems that every thing we do
turns out wrong, and everyone is against us. Then we begin to wonder
how long this is going to last. Like David, we may wonder if it is
to be permanent; will it last forever? We think that those who are
against us are raised up above us, so that we are in danger of being
overcome by them. And, indeed, that may be a true assessment of the
situation; but it will not continue forever. It will cause us to
call upon the LORD, as did David.
(Verses
3 and 4) Consider and hear me, O LORD my God: lighten mine eyes,
lest I sleep the sleep of death; lest mine enemy say, “I have
prevailed against him;” and these that trouble me rejoice when I
am moved.
In
the midst of the situation he described in verses 1 and 2, David
calls upon the LORD to “consider and hear” him. That is, to give
recognition to his prayer as well as hear his words. He is asking
that God will give him relief and clear away the sorrow that has
brought him so low that even his vision is clouded by it. He feels
that unless he receives relief his sorrow will bring him down, even
to death. If it does, his enemy will boast of having overcome him;
and all those who trouble him will rejoice at his downfall. We
should remember that, in our experience, these enemies can just as
easily be temptations, doubts, and fears, as men; and these are all
servants of Satan. Surely, the LORD would not be glorified in their
gaining a victory over us.
(Verses
5 and 6) But I have trusted in Thy mercy; my heart shall rejoice in
Thy salvation. I will sing unto the LORD, because He hath dealt
bountifully with me.
How
different this is from the earlier verses! And how different our own
experience when we turn away from a contemplation of our troubles,
and remember that our trust is in the mercy of our God. Then we are
assured that our hearts shall rejoice in the salvation of the LORD:
and we find ourselves ready to sing God’s praises for the
bountiful mercy He has bestowed upon us. Even His bringing us
through such experiences as this causes us to understand more about
His love and mercy. So we can see that, for the LORD’S people,
“Every cloud does have a silver lining.” This saying is not
found in scripture, but the truth of it is taught in many places
therein. Romans 8:28 is a very outstanding one of these places.
(Verse
1) The fool hath said in his heart, “There is no God.” They are
corrupt, they have done abominable works, there is none that doeth
good.
David’s
use of the word, “fool,” is not a reference to someone who has
done a foolish thing, or has at some time spoken foolishly. But it
points to one who has no understanding, at all; and is an apt
description of one who says in his heart, “There is no God.” If
he had any understanding, just a contemplation of the things of
nature that are visible to all men, would teach him that there MUST
be a God. Even such a simple thing as the growth of a plant from a
seed, teaches the necessity of a God. I call that “a simple
thing” only because it is something that man has observed as long
as he has been in this world. Yet it is so complex, and so great a
miracle that no man understands it. If he did, he could reproduce it
synthetically. That is, he could make an artificial seed, plant it,
start the process of growth in it, and produce the plant, all by his
own power. This he cannot do. Neither does nature produce a seed
without the antecedent plant; for God created them all to produce
seed after their kind. Since these of whom David speaks, have no
understanding, “they are corrupt, they have done abominable works,
there is none that doeth good.” Lest we get the idea that we are
somehow better than they, we should read Ephesians 2:1-3, where the
Apostle Paul tells us what every one of us are by nature. If we are
no longer in this category, it is not by our natural goodness, but
by the grace of a merciful and loving God.
(Verses
2 and 3) The LORD looked down from heaven upon the children of men,
to see if there were any that did understand, and seek God. They are
all gone aside, they are all together become filthy: there is none
that doeth good, no, not one.
This
is David’s description of “the
children of men,” (the whole human family). His assessment of them
is in complete harmony with that of the Apostle Paul, to which we
have already directed attention. No one is able to claim exemption
from it. “They are all gone aside, they are all together become
filthy: there is none that doeth good, no, not one.” Remember that
this is what God saw, when He “looked down from heaven upon the
children of men, to see if there were any that did understand, and
seek after God.” He made, as it were, a special search, to see if
there could be found any that had understanding enough to seek after
God. What He found is that David’s expression, “the fool,”
fits every one of us by nature. Unless something be done for us that
we neither will nor can do for ourselves, we are all lost, and
without hope.
(Verses
4 and 5) Have all the workers of iniquity no knowledge? Who eat up
my people as they eat bread, and call not upon the LORD. There were
they in great fear: for God is in the generation of the righteous.
Sometimes
the best way of emphatically expressing a fact is to set it forth as
a question. Here David does exactly that. He asks, “Is it, indeed,
possible that, all these workers of iniquity are ‘fools,’ or
totally without understanding?“ There is but one answer,
“Yes.” When he says, “who eat up my people as they eat
bread,” without using either “election,” “predestination,”
or “choice,” David declares that God has chosen a people for
Himself. Since he has shown that the whole human family contains not
a single one who has the understanding to seek after God, and yet
God has a people whom he further identifies as “the generation of
the righteous,” in which God is. This “generation of the
righteous” must be the same ones of whom he spoke in Psalm 4:3,
saying, “But know that the Lord hath set apart him that is godly
for Himself.” It is obvious that “the generation of the
righteous” must be they whom God has set apart for Himself.
Otherwise they would not be godly, since, in their natural
condition, they had no understanding to seek after God. Further, to
be “set apart” is to be separated by a power other than one’s
own. The expression, “There were they in great fear,” as it
refers to those “who eat up my people as they eat bread, and call
not upon the LORD,” might be better understood as, “There were
they in great danger.” The reason for this is that “God is in
the generation of the righteous.” So those who consume His people
are in great danger, and should be in great fear, if only they had
sufficient understanding to realize their danger.
(Verses
6 and 7) Ye have shamed the counsel of the poor, because the LORD is
his refuge. Oh that the salvation of
Israel
were come out of
Zion
! When the LORD bringeth back the captivity of His people, Jacob
shall rejoice, and
Israel
shall be glad.
David’s
address to the wicked is, “You have shamed (ridiculed) the counsel
of the poor, because the LORD is his refuge.” This seems far
different from what we so often hear today from our ministers. Most
of them concentrate, almost exclusively upon telling us that God has
already taken care of our salvation, (Which He has, indeed.) and
whatever may take place in this world, even our disobedience, will
in no wise affect that. Some of them even try to comfort the sinner
by setting forth every character mentioned in the scriptures, no
matter how wicked he was, or what judgment God declared upon him, as
“a child of God in disobedience.” And “for that disobedience
he will have to suffer a little here in this life, but he will
finally be saved forever.” Few, however, attempt to advise the
wicked as did Daniel, when he advised Nebuchadnezzar, in Daniel
4:19-28, climaxing thus in verse 28, “Wherefore, O king, let my
counsel be acceptable unto thee, and break off thy sins by
righteousness, and thine iniquities by shewing mercy to the poor: if
it may be a lengthening of thy tranquility.” In summing up this
counsel, we see that, without making any promise to Nebuchadnezzar,
Daniel advised him to abandon his sins and iniquities, and instead
of continuing in them, work righteousness and show mercy to the
poor. Daniel did not tell him that if he would do this God would
save him, and, in fact, he did not tell him that God would bless him
in any manner. He only said, “if it might be a lengthening of thy
tranquility.” This is the counsel of the poor to the wicked, and
it is given because God is the refuge of the poor. The wicked have
shamed, or ridiculed this counsel, and some will say, “They always
will, so why even give them counsel?” The answer is that we do not
counsel them for their sake, nor even for our own, but because the
LORD is our refuge, and He has sent us forth as His witnesses. In
court, the witness only testifies; the judge renders the decision.
To understand better what is the responsibility of the servant of
the LORD, read Ezekiel 3:16-21. In spite of all this, the LORD is
the refuge of the poor. Now David looks forward to the time when the
LORD will bring back all of His people who have been taken into
captivity. In Psalms 68:18 David says, “Thou hast ascended on
high, Thou hast led captivity captive: Thou hast received gifts for
men.” In Ephesians 4:8, the Apostle Paul quotes this, and shows
that it refers to the work of Christ Jesus our Lord. Therefore it
seems reasonable that David is here considering the same event, the
coming of the Christ. We do know that, at His coming, “Jacob
rejoiced, and
Israel
was glad.” Some might object to this, because the leaders of Jews
rose up against Him, and had Him crucified: but the Apostle explains
that “They are not all
Israel
that are of
Israel
.” The LORD’S people rejoiced at His coming, they are still
rejoicing, and they will rejoice even more when He returns.
There
is, actually no break in the primary thought that runs through this
entire psalm. David sets forth to identify the One, Who shall abide
in the LORD’S tabernacle and His holy hill.
(Verses
1 through 5) LORD, Who shall abide in Thy tabernacle? Who shall
dwell in Thy holy hill? He that walketh uprightly, and worketh
righteousness, and speaketh the truth in His heart. He that
backbiteth not with His tongue, nor doeth evil to His neighbor, nor
taketh up a reproach against His neighbor. In Whose eyes a vile
person is contemned; but He honoreth them that fear the LORD. He
that sweareth to His own hurt, and changeth not. He that putteth not
out His money to usury, nor taketh reward against the innocent. He
that doeth these things shall never be moved.
The
first question that arises in my mind concerning this is: “Can
you, or I, honestly claim that we ever have, or ever will, of
ourselves, measure up to this description?” And I greatly fear
that we can give only a negative answer. First, let us notice the
manner in which this is written. In every verb of action in this
description the present tense is used; and in such a declaration
this is to be considered the Historic Present, meaning this is the
way it has always been, is now, and always will be. Not only are we
immediately cut down by the fact that even now, we sometimes
violate, or fall short of one or another of these items, but we are
completely destroyed by the fact that, there was a time when we made
no effort at all to measure up. With this realization, we might well
say with our Lord’s disciples, (Matthew 19:25) “Who then can be
saved?” or, “Who then can abide in Thy tabernacle? Who shall
dwell in Thy holy hill?” The answer is still the same as that
given by our Lord. (Matthew 19:26) “With men this is impossible;
but with God all things are possible.” The only One, Who has ever
measured up to this standard is our Lord Jesus. He always walked
uprightly, worked righteousness, and spoke the truth, not only in
His heart, but also in His spoken word. He did not backbite with His
tongue. He would not speak well of one to his face, and evil of him
to his back. He did not take up a reproach (a rumor of evil) against
His neighbor. He had no respect for a vile person, and often openly
condemned such: but He honored them that fear the LORD. He even
called them His mother and His brethren. See Matthew 12:48-50. He
did, indeed, swear (or take a vow) to His own hurt, and never
changed, or turned away from it. In Hebrews 10:5-10, the writer
says, “Wherefore when He cometh into the world, He saith,
‘Sacrifice and offering Thou wouldest not, but a body hast Thou
prepared Me: in burnt offerings and sacrifices for sin Thou hast had
no pleasure. Then said I, Lo, I come (in the volume of the book it
is written of Me,) to do Thy will, O God.’ Above when He said,
‘Sacrifice and offering, and burnt offerings, and offering for sin
Thou wouldest not, neither had pleasure therein;’ which were
offered by the law; then He said, ‘Lo, I come to do Thy will, O
God.’ He taketh away the first that He might establish the
second.’” In this we see that His oath, or vow, was to do the
will of God: and, although it brought Him great suffering, even to
the laying down of His life on
Calvary
, He fulfilled it in every detail. He did not put out His money for
usury, and He even drove out the usurers from the temple. Nothing He
did was for His own glory, but for the glory of the Father. Neither
could He be bribed to turn against the innocent. David says, “He
that doeth these things shall never be moved.” The wonderful thing
about it all for us is that all, who trust in Him, are by His grace
and power firmly established with Him. (Colossians 3:3-4)) “For ye
are dead, and your lives are hid with Christ in God. When Christ Who
is our life shall appear, then shall ye also appear with Him in
glory.”
Chapter
16
(Verses
1 through 3) Preserve me, O God; for in Thee do I put my trust. O my
soul, thou hast said unto the LORD, “Thou art my LORD: my goodness
extendeth not unto Thee; but to the saints that are in the earth,
and to the excellent, in whom is my delight.”
David
here prays that God will keep him, because he has put all his trust
in Him. There is no other to whom he can turn. He remembers what his
soul has said to the LORD. Further, whatever goodness may be found
in him is not worthy to be mentioned before God. It will not reach
that far. It may benefit the saints who are in the earth, and those
who are excellent (or righteous). It is in them he delights. That
is, their company and fellowship is what he enjoys, not the company
of the wicked.
(Verse
4) Their sorrows shall be multiplied that hasten after another god:
their drink offerings of blood will I not offer, nor take up their
names into my lips.
Since
David has from his soul confessed the LORD as his God, he will not
offer the drink offerings of other gods, which are oblations of
blood, nor will he even name their names. Those who do so shall have
sorrows multiplied unto them.
(Verses
5 through 7) The LORD is the portion of mine inheritance and of my
cup: Thou maintainest my lot. The lines are fallen unto me in
pleasant places; yea, I have a goodly heritage. I will bless the
LORD, Who hath given me counsel: my reins also instruct me in the
night seasons.
David
declares that the LORD is “the portion of his inheritance.” In
this respect, he considers himself in the same position as the
children of Aaron. They had no inheritance of
lands, as did the other Israelites. In Numbers 18:20 we find:
“And the LORD spake unto Aaron, ‘Thou shalt have no inheritance
in their land, neither shalt thou have any part among them: I am thy
part and thine inheritance among the children of
Israel
.’” So, just as Aaron’s descendants had no inheritance among
the children of
Israel
, except the LORD, David declares this to be his situation. When he
says, “Thou maintainest my lot,” he is praising the LORD for
having taken care of him, and having kept his inheritance inviolate.
He continues: “The lines have fallen to me in pleasant places.”
Should we receive an inheritance of lands, the first thing we would
examine is the border, or “the lines,” of that inheritance.
Since the LORD is the portion of his inheritance, he surveys his
inheritance, and declares, “The lines have fallen to me in
pleasant places.” He is delighted with his inheritance, although
it contains no great houses, no wide open fields for cultivation,
and no large forests for hunting. Neither does it contain anything
of great monetary value. Actually, from a worldly viewpoint, it
might be very undesirable: and this might be a very accurate picture
of our inheritance also. Yet David was completely satisfied with the
“portion of his inheritance,” for it was the LORD Himself.
Therefore the lines were fallen to him in pleasant places. This
inheritance is greater than all worldly wealth. If this is also our
inheritance, surely we too should find our lines fallen in pleasant
places Worldly men measure their inheritance by its value in worldly
wealth, fame, etc.. But if the LORD is the portion of our
inheritance and our cup, we are far richer than they, even if we do
not have a dime. We have been adopted by the God of heaven and
earth. And by virtue of this adoption we are made to inherit HIM.
“The cup,” whether of water or wine, was used for refreshment:
so, since God is also our cup, He it is Who refreshes us when we are
about to faint from the hardships of this life. In fact, He is our
all in all. David sums the matter up thus: “I have a goodly
heritage.” It is always uplifting to talk with one who views the
lot the LORD has given him as “a goodly heritage.” On the other
hand, how sad it is to hear one always complaining. David says, “I
will bless (praise) the LORD, Who hath given me counsel.” His
counsel always directs us in the way of truth and righteousness.
Surely we should praise Him for this. “My reins (some translators
say, ‘heart,’) also instruct me in the night seasons.” The
LORD does speak to our hearts, and from those messages our hearts
instruct us in the night seasons. Sometimes, when we are on our beds
and quietly thinking of our LORD’S wonderful works He gives us
instruction, with no one else hearing the message.
(Verses
8 through 10) I have set the LORD always before Me: because He is at
My right hand, I shall not be moved. Therefore My heart is glad, and
My glory rejoiceth: My flesh also shall rest in hope. For Thou wilt
not leave My soul in hell; neither wilt Thou suffer Thine Holy One
to see corruption.”
That
this is a prophecy of our Lord Christ Jesus is affirmed by the
Apostle Peter, on the Day of Pentecost, (Acts 2:25-36,) and the
Apostle Paul, at
Antioch
in Pisidia, (Acts 13:34-37). So we have no need to wonder about its
meaning. The LORD was, indeed, always before Him, and was always at
His right hand. So He was never “moved,” or tempted to step
aside from the will of the Father, but followed it all the way. His
heart was glad, and He could rejoice in His glory, with nothing to
disturb the hope of His flesh. For He knew that the Father would not
leave his soul in hell, nor suffer His Holy One to see corruption.
He was raised from the dead before corruption could even set in on
His flesh.
(Verse
11) Thou wilt shew Me the path of life: in Thy presence is fullness
of joy; at Thy right hand there are pleasures for evermore.”
The
Father did show Him the way of life, in that He raised Him from the
dead, to die no more. “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.” Even now He is seated at the Father’s right hand: so,
surely, He could say, “In Thy presence is fullness of joy; at Thy
right hand are pleasures for evermore.” And, Glory to God! He has
promised that all who trust in Him shall be permitted to share in
these pleasures with Him, when life here is over.
Chapter
17
(Verses
1 through 3) Hear the right, O LORD, attend unto my cry, give ear
unto my prayer, that goeth not out of feigned lips. Let my sentence
come forth from Thy presence; let Thine eyes behold the things that
are equal. Thou hast proved mine heart; Thou hast visited me in the
night; Thou hast tried me, and shalt find nothing; I am purposed
that my mouth shall not transgress.
Here
we find David praying that God will hear the right, or the truth.
That is, he desires that God listen favorably to the right. One
might ask, “Does He not always hear the truth?” The answer is,
“Yes, but David’s special request that
the Lord hear the right, is based upon his declaration that
he is not praying with “feigned,’ or false lips. His prayer is
truly from the heart. His desire is that his sentence or judgment
may come directly from the presence of the LORD. He knows that, if
it does, it will be right; for God takes notice of
“the things that are equal.” God’s decrees are
according to truth and righteousness; and it is for this that he
prays. The LORD has already tried him, and proved his heart. So he
is sure that nothing false and nothing detrimental to his case will
be found. He has made up his mind that he will not transgress with
his mouth, that is, he will say nothing but the truth.
(Verses
4 and 5) Concerning the works of men, by the word of Thy lips I have
kept me from the paths of the destroyer. Hold up my goings in Thy
paths, that my footsteps slip not.
So
far as the works of men are concerned, which are indeed the paths of
the destroyer, it is by the word of the LORD (“the word of Thy
lips,”) that David has been able to escape those ways. So also it
is with us. The word of the LORD identifies to us the ways of the
destroyer, and counsels us to avoid them. All who follow His word
thus keep themselves from these. Then he prays what should be our
prayer at all times. “Hold up my goings in Thy paths, that my
footsteps slip not.” Try as we may, unless the LORD holds us up in
traveling His paths, our footsteps will surely slip, and we will
fall. So we have to depend upon Him, and not upon our strength.
(Verses
6 and 7) I have called upon Thee, for Thou wilt hear me, O God:
incline Thine ear unto me, and hear my speech. Shew Thy marvelous
lovingkindness, O Thou that savest by Thy right hand them which put
their trust in Thee from those that rise up against them.
Notice
should be given to David’s reason for calling upon the LORD. He
says, “I have called upon Thee, for (or because) Thou wilt hear
me.” This is the only legitimate reason for anyone to call upon
Him. Hebrews 11:6 tells us,” He that cometh to God must believe
that He is, and that He is a rewarder of them that diligently seek
Him.” Therefore he was sure that God would hear him, and answer
his prayer. This must be our conviction before it is profitable to
call upon Him. James says, “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.” (James 1:6-7). Thus calling in
faith upon the LORD, David continues, “Incline Thine ear unto me,
and hear my speech. Shew Thy marvelous lovingkindness, O Thou that
savest by Thy right hand them which put their trust in Thee from
those that rise up against them.” His loving kindness is truly
marvelous. That we have all experienced, and we need to bring it to
memory far more often than we do. Then we would have a far greater
confidence in the LORD. Then we would clearly see that He is the
One, Who saves by His own right hand those who trust in Him from
those who rise up against them. In such expressions as this,
“right hand” is a synonym for “power.” So by His power He
saves us from our enemies.
(Verses
8 and 9) Keep me as the apple of the eye, hide me under the shadow
of Thy wings, from the wicked that oppress me, from my deadly
enemies that compass me about.
The
exact origin of the expression, “the apple of the eye” may be a
subject of controversy, but its meaning is clear enough. The
“apple of one’s eye,” in such usage is simply his dearest
possession, whatever it may be. Thus David is asking that God will
keep him as His most treasured possession, and hide him under the
shadow of His wings. Just as, in times of danger, a mother hen will
call her chicks to her, and hide them under her wings, so may the
LORD do for us. When He does, we are safe from the wicked that
oppress us and from our deadly enemies. Although, no doubt,
David’s reference is to men who are his enemies, for us these
enemies can very well also be temptations, doubts, and fears, that
beset us at all times. They, surely, compass us about. The LORD can
also deliver us from them.
(Verses
10 through 12) They are enclosed in their own fat: with their mouth
they speak proudly. They have now compassed us in our steps: they
have their eyes bowing down to the earth; like as a lion that is
greedy of his prey, and as it were a young lion lurking in secret
places.
Again
we remind you that, although, surely, David was concerned about men
who were his enemies, ours may be temptations, doubts, fears, etc.,
which are also the instruments of
Satan, with which he seeks to destroy us. In either case,
David says, “They are enclosed in their own fat.” That is, they
are not starved and weak, but fat and strong, and ready to tear us
to pieces, if possible. They have completely surrounded us,
“compassed our steps.” As a lion, or other wild beast seeking
his prey, not yet ready to charge, but carefully stalking, they keep
their eyes turned to the ground, as if they have no interest in us,
until they think they have found the right opportunity for a
successful attack. They hide in secret places awaiting the opportune
moment.
(Verses
13 and 14) Arise, O LORD, disappoint him, cast him down, deliver my
soul from the wicked, which is Thy sword: from men, which are Thy
hand, O LORD, from men of the world, which have their portion in
this life, and whose belly Thou fillest with Thy hid treasures: they
are full of children, and leave their substance to their babes.
David
has just described these wicked enemies as a lion that is stalking
his prey. Now he prays, “Arise O LORD, disappoint him
_ _ _.” He is here speaking of all these enemies as one, as
represented by the lion. So his prayer is that the LORD will not
permit this lion to be successful, but will disappoint him, cast him
down. Thus He will deliver David from the wicked. The remainder of
this text sets forth a truth of which many are ignorant. “The
wicked, which is Thy sword: from men which are Thy hand, O LORD,
from men of the world, which have their portion in this life, and
whose belly Thou fillest with Thy hid treasures: they are full of
children, and leave the rest of their substance to their babes.”
This entire description is of the same people, They are the wicked,
or men of the world, which have their portion in this life. Yet they
are “Thy sword,” that is, the sword of the LORD; and
they “are Thy hand.” Certainly it is hereby clear that,
if they are the LORD’S sword and His hand, He must be the One Who
directs them in the use He makes of them. This seems hard for many
to understand. It may be that He permits them some autonomy within
certain parameters, but not independence. He uses them to bring
about certain things which He has ordained. Therefore He takes care
of them in this life. Remember that it is in this life that they
have their portion. Nothing is promised to them beyond it.
Nevertheless He fills “their bellies with His hid treasures.” He
feeds them well here in this life. Not only so, but He enlarges
their families, “they are full of children” He makes them to
prosper here so that they have substance to leave to their children.
Yet, for all this, they are “men of the world, which have their
portion in this life.” Notice what Abraham said to the rich man,
(Luke 16:25) “Son remember that thou in thy lifetime receivedst
thy good things, and likewise Lazarus evil things: but now he is
comforted, and thou art tormented.” So let us not be envious of
the rich in this life; for such may not be a good omen for them.
(Verse
15) As for me, I will behold Thy face in righteousness: I shall be
satisfied, when I awake, with Thy likeness.
We
would never say that no one with wealth will ever see God in glory;
for He does, sometimes call a wealthy person, and sometimes He may
bless one to obtain wealth after He has called him. This is all in
His hands. Nevertheless, an examination of His word will show that,
in general, the path He has chosen for His servants is that of
suffering and poverty in this world, with glory in that to come. If
we can feel the assurance of David as he says, “as for me, I will
behold Thy face in righteousness: I shall be satisfied, when I
awake, with Thy likeness,” we are richer than all the wealth of
this world could make us.
Chapter
18
(Verses
1 through 3) I will love Thee, O Lord, my strength. The LORD is my
rock, and my fortress, and my deliverer; my God, my strength, in
Whom I trust; my buckler, and the horn of my salvation, and my high
tower. I will call upon the LORD, Who is worthy to be praised: so
shall I be saved from mine enemies.
As
David declares this list of those things, which the LORD is to him,
we have to conclude that he considered Him everything that he either
needed or wanted: and so He should be to us. He is our strength;
without Him we could do nothing at all. He is our “rock,” or
support, and He will hold us up when all else fails. It is He, Who
delivers us when we are in trouble. There is no other, Whom we can
trust, and feel sure that we will never be let down. He is the
“horn,’ or power of our salvation, our shield, and our “high
tower.” That is, He is the One, to Whom we go to see the approach
of the enemy that we might be forewarned of his approach. He is all
that we need now, or ever shall need. So let us, even as David,
declare, “I will love Thee, O LORD, _ _ _ I will call upon the
LORD, Who is worthy to be praised.” All praise should go to Him:
no one else is worthy. When, therefore , we call upon Him as did
David, we also can say with assurance, “So shall I be saved from
mine enemies.”
(Verses
4 and 6) The sorrows of death compassed me, and the floods of
ungodly men made me afraid. The sorrows of hell compassed me about:
the snares of death prevented me. In my distress I called upon the
LORD, and cried unto my God: He heard my voice out of His temple,
and my cry came before Him, even into His ears.
David
describes his situation before calling upon the LORD as very grave.
The sorrows of death were all around him, and the multitude
(“floods”) of the ungodly made him afraid. His enemies were so
numerous that there appeared to be no escape from death. So he
feared greatly. Verse 5 only emphasizes those things said in verse
4. According to those who know the Hebrew language, the word
“sheol” is the one, here translated “hell,” but its usual
meaning is “the pit,” or “the grave.” So he was brought to
the point of feeling that death would be the next event for him, and
he was completely boxed in by the snares of death. So, in such
distress, he “called upon the LORD, and cried to God.” Remember
that in David’s day there was no earthly temple to the LORD. There
was only the tabernacle. So, when he says, “He heard my voice out
of His temple,” his meaning is that the LORD heard him from
heaven. Although heaven is the throne of God, He can, and does, hear
His children when they call upon Him from on earth. David’s cry
came before Him, “even into His ears.” Thus He always hears the
cries of those who trust in Him.
(Verses
7 through 12) Then the earth shook and trembled; the foundation also
of the hills moved and were shaken, because He was wroth. There went
up a smoke out of His nostrils, and fire out of His mouth devoured:
coals were kindled by it. He bowed the heavens also, and came down:
and darkness was under His feet. And He rode upon a cherub, and did
fly: yea, He did fly upon the wings of the wind. He made darkness
His secret place; His pavilion round about Him were dark waters and
thick clouds of the skies. At the brightness that was before Him His
thick clouds passed, hail stones and coals of fire.
This
is the description of a terrible event. Men may, and, probably,
will, argue about whether it is to be taken literally as the
description of this one event, or whether he may have been using
what is termed “poetic license,” and drawing various acts of God
from other events, and applying them to this one.: but one thing is
sure. The LORD wrought a marvelous deliverance for David from the
situation in which he was trapped. No doubt, that deliverance was
just as miraculous in David’s experience as would be all these
things he tells us the LORD did: and make no mistake, the LORD’S
power is such that all of these things could be literal. This is the
LORD, upon Whom all His children are invited to call in time of
trouble. He will hear, and deliver. This also could well be a
prophetic description of the great earthquake and darkness at the
crucifixion of our Lord Jesus.
(Verses
13 through 15) The LORD also thundered in the heavens, and the
Highest gave His voice; hails stones and coals of fire. Yea, He sent
out His arrows, and scattered them; and He shot out lightnings, and
discomfited them. Then the channels of waters were seen, and the
foundations of the world were discovered at Thy rebuke, O LORD, at
the blast of Thy nostrils.
In
this David continues his description of the work of the LORD in
delivering him from his distress. It is unclear whether he is
speaking historically concerning his personal deliverance, or
prophetically concerning the coming of the LORD to bring final
judgment upon the wicked. The entire description sounds a great deal
like the latter. However, God did deliver David, He will deliver us
when we call upon Him, and He will bring final judgment upon the
wicked, and deliver His saints. Of these facts we can be well
assured.
(Verses
16 through 19) He sent from above, He took me, He drew me out of
many waters. He delivered me from my strong enemy, and from them
that hated me: for they were too strong for me. They prevented me in
the day of my calamity: but the LORD was my stay. He brought me
forth also into a large place; He delivered me because He delighted
in me.
No
doubt, the LORD delivered David from his great distress, but this
text and all through verse 24 seem particularly applicable to Christ
Jesus our Lord. I believe this is more a prophecy of Him than just a
description of David’s experience.
“He sent from above, He took Me, He drew Me out of many waters,”
seems to be a prophecy of God’s reaching down, taking Jesus, and
“drawing Him out of “many waters,” or much suffering. Surely,
He suffered much from
Gethsemane
to the cross; but remember that He had a commandment from the Father
to lay down His life that He might take it again. This He did when
He cried, “Father, into Thy hands I commend My Spirit,” and thus
brought His suffering to an end. His dying so soon was a surprise to
Pilate, and, probably a great disappointment to His enemies. When
the Father raised Him from the grave He delivered Him from His
“strong enemy, and from them that hated Him.” They might have
been “too strong” for Him alone; but He was not alone. The
Father was with Him. All His enemies and all the power of Satan
concentrated against Him brought Him to a “day of calamity,” but
the LORD was His stay. Instead of leaving Him in the grave, the LORD
brought Him forth into a “large place.” In that large place He
is even now seated at the Father’s right hand. The LORD delivered
Him for one very special reason. He delighted in Him.
(Verses
20 through 24) The LORD rewarded Me according to My righteousness;
according to the cleanness of My hands hath He recompensed Me. For I
have kept the ways of the LORD, and have not wickedly departed from
My God. For all His judgments were before Me, and I did not put away
His statutes from Me. I was also upright before Him, and I kept
Myself from Mine iniquity. Therefore hath the LORD recompensed Me
according to My righteousness, according to the cleanness of My
hands in His sight.
As
we read this we can, surely, see that it describes our Lord far
better than it does David, or any one of us. The only way David, or
any of us, could be righteous enough, or clean handed enough, to
merit a reward is through the imputed righteousness of our Lord. He
indeed is righteous: He kept the ways of the LORD, without any
departure from them; all the judgments of God were before Him; and
He did not put away from Himself any of His statutes. He was upright
in all things before God: and He kept Himself from His iniquity.
That is, not only was He free from original sin, but He also
committed no sin. He was therefore perfect: and the LORD rewarded
Him according to His righteousness and the cleanness of His hands.
No other person on earth can, or ever could make this claim. Yet
through His grace and mercy the LORD has imputed this righteousness
of His Son to every one who trusts in Him. Through His
righteousness, and according to it, the LORD has rewarded us who
believe.
(Verses
25 and 26) With the merciful Thou wilt shew Thyself merciful; with
the upright man Thou wilt shew Thyself upright; with the pure Thou
wilt shew Thyself pure; and with the froward Thou wilt shew Thyself
froward.
Here
David turns his address back to the LORD, declaring that God will
show mercy to the merciful. Two other scriptures dealing with this
matter come immediately to mind. They are Matthew 5:7, “Blessed
are the merciful: for they shall obtain mercy,” and James 2:13,
“For he shall have judgment without mercy, that hath shown no
mercy; and mercy rejoiceth against judgment.” Those who have been
given grace to be merciful shall be judged in mercy. God will also
show His righteousness to the upright: and to the pure He will show
His purity. “Blessed are the pure in heart for they shall see
God.” (Matthew 5:8) On the other hand, those who are froward
(obstinate or disobedient) will find that the LORD is just as firmly
opposed to them as they are to Him. In such a situation, it is
obvious Who will win.
(Verses
27 through 29) For Thou wilt save the afflicted people; but wilt
bring down high looks. For Thou wilt light my candle: the LORD my
God will enlighten my darkness. For by Thee I have run through a
troop; and by my God have I leaped over a wall.
David
again declares his confidence that the LORD will save, or deliver,
those who are afflicted, and punish those who afflict them. He is
assured that when times of darkness come, (and these times of
darkness can be caused by temptations, doubts, fears or depression,
as easily as by night,) the LORD will give him light. “Thou wilt
light my candle: the LORD my God will enlighten my darkness.” This
He has promised to do for all who trust in Him. Perhaps, verse 29
may refer to some particular event in David’s experience in battle
against men who were his enemies: but in our lives it will as well
apply to our battles against the forces of Satan that are always
trying to overthrow our faith. We may be surrounded by them as by a
troop, and enclosed by them as by a wall, but God will strengthen us
that we may break through them and leap over that wall.
(Verses
30 through 34) As for God, His way is perfect: He is a buckler to
all those that trust in Him. For Who is God save the LORD? Or Who is
a rock save our GOD? It is God that girdeth me with strength, and
maketh my way perfect. He maketh my feet like hinds’ feet, and
setteth me upon my high places. He teacheth my hands to war, so that
a bow of steel is broken by mine arms.
David
here attempts to give us some understanding of, Who God is, and what
He does for those who trust in Him. First, he says, “As for God,
His way is perfect.” This should always be our first consideration
of GOD, His perfection. He is also “a buckler,” or shield to all
those who trust in Him. He is their protection, therefore they are
safe in Him. There is no other God: neither is there any other
“Rock,” or foundation upon which we can stand. Whatever strength
we have must come from Him, for “He girdeth me with strength.”
“He maketh my way perfect.” This has not so much to do with
“sinless perfection,” as with being solid, with no slippery
places, and no obstructions, in the way, or path. In addition to
this, David says that the LORD is the one Who makes him sure-footed
in that path, “He maketh my feet like hind’s feet.” He also
“setteth me upon my high places.” That is, He lifts me up to a
higher level than the terrain about me, so that I can see what
enemies there may be around me. David was a great warrior, but he
rightly gives all the credit for that to God to Whom it belongs.
“He teacheth my hands to war, so that a bow of steel is broken in
my arms.” The LORD is also the One, Who teaches us how to fight
the battle against Satan’s forces; and He can cause their bows to
be broken in our arms though they may be made of steel.
(Verses
35 through 42) Thou hast also given me the shield of Thy salvation:
and Thy right hand hath holden me up, and Thy greatness hath made me
great. Thou hast enlarged my steps under me, that my feet did not
slip. I have pursued mine enemies, and overtaken them: neither did I
turn again until they were consumed. I have wounded them that they
were not able to rise: they are fallen under my feet. For Thou hast
girded me with strength unto the battle: Thou hast subdued under me
those that rose up against me. Thou hast also given me the necks of
mine enemies; that I might destroy them that hate me. They cried,
but there was none to save them: even unto the LORD, but He answered
them not. Then did I beat them small as the dust before the wind: I
did cast them out as the dirt in the streets.
This
might be prophetic of the song of triumph of Christ Jesus our Lord
after the great battle set forth in Revelation 19:19-21: but
probably, we should consider it as historic, describing some of
David’s victories God had given him,
over his enemies. Even though they “cried unto the LORD,”
they received no answer from Him: He would not deliver them. Their
cry to God was not of faith, but of physical fear. This clearly
illustrates the truth of an old military saying, “There are no
atheists in foxholes.” Obviously, the meaning of this saying is
that, men who do not believe in the LORD, will, because of their
physical fear, call upon Him in battle. He has promised to hear
those who put their trust in Him; but those who call upon Him just
because they are scared are a different matter altogether. May we
never be faced by such physical enemies as David was, and have to
destroy them as he did. Still we are constantly surrounded by
temptations, doubts, fears, and all the other powers of Satan. And
the same LORD, Who delivered Him, is able to save us.
(Verses
43 through 49) Thou hast delivered me from the strivings of the
people; and Thou hast made me the head of the heathen: a people whom
I have not known shall serve me. As soon as they hear of me, they
shall obey me: the strangers shall submit themselves unto me. The
strangers shall fade away, and be afraid out of their close places.
The LORD liveth; and blessed be my Rock; and let the God of my
salvation be exalted. It is God that avengeth me, and subdueth the
people under me. He delivereth me from mine enemies: yea, Thou
liftest me up above those that rise up against me: Thou hast
delivered me from the violent man. Therefore will I give thanks unto
Thee, O LORD, among the heathen, and sing praises unto Thy name.
Some
may contend that this is nothing more than David’s recounting the
victories God has given him over his natural enemies. Yet, if we
examine it closely, we find some things said herein that history
will not allow to David; just as the Apostle Peter pointed out to
the people on the Day of Pentecost, concerning another quotation.
See Acts 2:25-36. In David’s writings, “heathen” is often
equivalent to “Gentiles;” and in this passage it should be so
considered. Now, according to history, David was never the head of
the Gentiles. But in Psalms 2:8, which all Bible scholars agree
refers to our Lord Jesus, we find, “Ask of Me and I will give thee
the heathen (Gentiles) for Thine inheritance, and the uttermost
parts of the earth for Thy possession.” The New Testament shows
clearly that almost all of this psalm refers to the Christ. Since
the text before us is so similar to that, it seems evident that this
also is concerning Him. Our Lord Jesus was delivered from the
“striving of the people,” (the Jews) and made “the head of the
heathen,” (Gentiles). “A people whom I have not known shall
serve me.” Romans 9:25-26 says, “As He saith in Osee, I will
call them My people, which were not my people; and her beloved,
which was not beloved. And it shall come to pass that in the place
where it was said unto them, Ye are not My people; there shall they
be called the children of the living God.” The miraculous turning
away of the gospel from the Jews to the Gentiles is very evident,
and, no doubt, that is the event to which David here refers. A
people that was not recognized of God during the Law dispensation is
now serving Him. Those who hear of Him, that is those to whom He
speaks, obey Him. “The strangers shall fade away,” indicates the
spread of the gospel through all the world, not to every individual,
but to every nation, kindred , and tongue
of the world. In verses 46 through 48 praise is ascribed to
God, because He lives, is “the God of my salvation,” He has
“avenged me, and subdueth the people under me.” He
has “delivered me from mine enemies,” He has lifted “me
up above those that rise up against me,” and He has “delivered
me from the violent man.” This may, indeed fit David’s
experience, but how much more that of our Lord! The Father did
deliver Him from His enemies and the violent, subdued the people
under Him, and lifted Him far above those who rose up against Him.
We are assured in the first chapter of Hebrews, and in the fifteenth
chapter of First Corinthians, that, although we do not yet see all
things subdued under Him, it will, surely, be done at the appointed
time, And meanwhile, He is seated at the right hand of the Father,
awaiting that day. “Therefore will I give thanks unto Thee, O
LORD, among the heathen, (Gentiles).” This He, through the Holy
Ghost, is doing even today.
(Verse
50) Great deliverance giveth He to His King; and sheweth mercy to
His Anointed, to David, and to his seed for evermore.
This
King of whom he speaks, is the same as He Who is introduced in
Psalms 2:6: “Yet have I set My King upon My holy hill
Zion
,” Who also is Christ Jesus our Lord. The LORD’S mercy is shown
“to His Anointed, to David, and to his Seed for evermore.” This
“Seed” of David is also the “Seed” of Abraham, of Whom the
Apostle Paul speaks in Galatians 3:16. “Now to Abraham and his
seed were the promises made. He saith not, ‘and to seeds,’ as of
many; but as of one, ‘And to thy seed,’ which is Christ.”
Chapter
19
The
first six verses of this psalm set forth a description of some
things, which are, probably, the greatest evidence the man in nature
can find to prove the existence of God. The next five tell of those
that are of greater value to believers. Then the last two are
David’s prayer to the LORD for help that he might be free from the
great transgression.
(Verses
1 and 2) The heavens declare the glory of God; and the firmament
sheweth His handiwork. Day unto day uttereth speech, and night unto
night sheweth knowledge.
When
one goes outside into the clear night, and is not distracted by
artificial lights of any sort, he can see one of the most beautiful
sights of nature. If it is a moonlit night, of course, the most
notable object he will see is the moon. Pagans have, from earliest
recorded time, been so impressed with the beauty of the moon that
they have worshipped it as a god, or goddess. And we that worship
the LORD, and recognize the moon as only one of the objects of His
creation, cannot help being somewhat affected by its soft silvery
light. Then, in a night when the moon is not shining, and one views
the stars, he cannot help being awed by both the multitude of them,
and their individual beauty. The Apostle Paul has rightly said,
“One star differeth from another star in glory.” (I Corinthians
15:41. The number of the stars is beyond our ability to count: but
however many there are of them, each is unique. There are no two
alike. Man, unless he is totally without any understanding, when
looking upon these wonderful lights that are like diamonds in the
black sky, will surely realize that there has to be One Who made
them. It is said that Napoleon upon hearing one of his soldiers
express a doubt as to the existence of God, called that soldier out
one starry night, ordered him to look up at the stars, and asked,
“Who made all of these?” Not only do we see the moon and the
stars in the heavens at night, but when we go forth in the daytime
we see the “greater light” which God created to rule the day.
See Genesis 1:16. That light is the sun, and David speaks further
about it in verses 4 through 6, which we shall take up later. With
all these witnesses permanently before us in the heavens, man is
totally without excuse for not believing that there is a God. These
witnesses from “day unto day,” and from “night unto night,”
speak always of the being of God, and thus give such knowledge that
even the man in nature has no excuse for doubting His existence.
(Verses
3 through 6) There is no speech nor language, where their voice is
not heard. Their line is gone out through all the earth, and their
word to the end of the world. In them hath He set a tabernacle for
the sun. Which is as a bridegroom coming out of his chamber, and
rejoiceth as a strong man to run a race. His going forth is from the
end of the heaven, and his circuit unto the ends of it: and there is
nothing hid from the heat thereof.
Since
the heavens, or the firmament, extend over the entire earth, no
place can be found, no matter what language the people of that place
use, where the speech of the heavens is not heard. Whether the time
be night, or day, makes no difference; because “day unto day
uttereth speech and night unto night shows knowledge.” They speak,
not in an unknown tongue, but in a universal language, that is
understood by all. Their line, that is, the line, or borders, of
night and day reach throughout all the earth: therefore their
words, or speech covers the entire world, leaving men everywhere
without excuse. Not only so, but God has set in the heavens a
“tabernacle” (place to abide) for the sun. There it has remained
through all the ages of time. When the sun rises in its beauty on a
clear morning, it is as glorious as “a bridegroom coming out of
his chamber.” And it appears to be looking forward to, and
rejoicing in the race it is to run; just as would a strong man who
had no fear of a successful competitor. His going forth is from the
end of the heaven, and his circuit unto the ends of it.” Although,
scientifically, we are incorrect in using such terms, we speak of
the sun’s rising and setting. This is David’s manner of
speaking, as he speaks of the “going forth” of the sun, and of
“his circuit.” As we look at the sun at different times of the
day, it appears to start in the east (at one end of heaven), and go
across the sky to the western end of the heavens. Although by the
rotation of the earth all parts of it are exposed to the heat of the
sun, we still have the same result as if the sun moved around the
earth. “There is nothing hid from the heat thereof.”
All
of this is wonderful, and leaves all men without excuse for not
believing that there is a God. Yet, if by these witnesses alone a
man is brought to believe that, as many say today, there must be
some God, or intelligence, that is able to create and establish all
these things, he is little, if any, better off than the one who does
not even believe this. James says, (James 2:19) “Thou believest
that there is one God; thou doest well: the devils also believe, and
tremble.” So, it is evident that such belief as this is no better
than that which the devils have. Something more must be done for
him, or he is in a hopeless condition. The Apostle Paul tells us in
Romans 1:18 –32, what the situation is for those who know only
what can be known from nature about God. Romans 1:19 says,
“Because that which may be known of God is manifest in them; for
God hath shewed it unto them.” “That, which may be known of
God,” is that, which is open before all men, and may be learned by
them from all the natural evidence around them. In verse 20 of that
chapter Paul points out that this is only the principle of the being
of God, “His eternal power and Godhead.” Nevertheless man cannot
from nature learn anything of the righteousness of God: that is only
in the gospel “revealed from faith to faith.”
(Verses
7 through 9) The law of the LORD is perfect, converting the soul:
the testimony of the LORD is sure, making wise the simple. The
statutes of the LORD are right, rejoicing the heart: the commandment
of the LORD is pure, enlightening the eyes. The fear of the LORD is
clean, enduring for ever: the judgments of the LORD are true and
righteous altogether.
Having
set forth the natural witnesses of God, as shown in the heavens,
David here lists some unseen witnesses of the LORD that are far more
potent; and of far greater importance to the believer. The testimony
of the heavens can only show “the eternal power and Godhead” of
the LORD. They have no spiritual import. Before man can know
anything about the righteousness of God something else must be
brought to bear upon him. The first of these spiritual witnesses
mentioned is “the law of the LORD.” We sometimes consider the
law delivered by Moses to
Israel
as “the law of the LORD:” and in some respects it is.
Nevertheless, it could not save man; and, indeed, it could not even
cause “the righteousness of the law” to be fulfilled in him.
Romans 8:2-4 says, “For the law of the Spirit of life in Christ
Jesus hath made me free from the law of sin and death. For what the
law could not do, in that it was weak through the flesh, God sending
His own Son in the likeness of sinful flesh, and for sin, condemned
sin in the flesh: that the righteousness of the law might be
fulfilled in us, who walk not after the flesh, but after the
Spirit.” From this it is readily apparent that, the law delivered
by Moses is not the “law of the LORD’ that converts the soul:
for it is the “law of sin and death.” It had, through the flesh,
such a weakness that it could not cause even the righteousness of
the law to be fulfilled in man. So the “law of the LORD that
converts the soul must be “the law of the Spirit of life in Christ
Jesus.” It makes one free from the “law of sin and death.” The
“law of the Spirit of life” converts the soul, that is, it
changes the soul from being dead in sin and a prisoner of the law of
sin and death, to one made alive, and free from the law of sin and
death. Is not “the Spirit of life in Christ Jesus” also the
LORD? Every word and action of the Christ was exactly according to
the will of the Father. With this conversion made by the law of the
LORD, “the testimony of the LORD,” (His word, or doctrine,) is
“sure, making wise the simple.” Once the soul is thus converted
by the law of the LORD, that soul is able to receive the testimony
of the LORD, which must be the holy scriptures. ( II Timothy
3:14-15) “But continue thou in the things which thou hast learned
and hast been assured of, knowing of whom thou hast learned them.
And that from a child thou hast known the holy scriptures, which are
able to make thee wise unto salvation through faith in Christ
Jesus.” There is no doubt that salvation is through faith in
Christ Jesus; but the holy scriptures are the means whereby we are
made wise unto it. That is, it is by them that we are taught of the
wonderful grace, mercy and love of God that brought it about; and at
what cost to our Lord it was purchased. The testimony of the LORD
does not give salvation, but so teaches one to whom it has been
given that he will have knowledge of it, “be wise unto it.”
“The simple,” when used in scripture, usually means one who has
little, or no understanding, and that is our condition when the soul
is converted: but by the testimony of the LORD we are made wise. Of
course anything that the LORD does establish is right. Therefore the
“statutes of the LORD” are surely right; and they do cause the
heart of His children to rejoice. Notice the steps through which
David takes us in this discussion. The soul is converted by the
“law of the LORD,” the simple, or foolish, mind is made wise by
“the testimony of the LORD,” and the heart is made to rejoice by
“the statutes of the LORD.” By His statutes, or rules, given to
us we are informed as to what is pleasing to Him, and what is not.
Thus we are warned to avoid the evils that bring chastisement and
sorrow. “The commandment of the LORD is pure, enlightening the
eyes.” Sometimes “statutes” and commandments” may refer to
the same thing; but here “statutes” is plural and
“commandment” is singular. So, it appears that he is considering
a single commandment, instead of the whole code of laws. If so,
would not he likely be referring to the greatest commandment of all.
(Matthew 22:37-40) “Jesus said unto him, ‘Thou shalt love the
LORD thy God with all thy heart, and with all thy soul, and with all
thy mind. This is the first and greatest commandment. And the second
is like unto it. ‘Thou shalt love thy neighbor as thyself. On
these two commandments hang all the law and the prophets.’” If
we read “The Ten Commandments,” we find that every one of them
that pertains to our relation to God is bound up in this “first
and greatest commandment;” and every one that deals with our
relation to man is included in the second. In reading the ten, we
might not be quite so forcibly brought to the realization that love
is the foundation of the whole law of God: but this “first and
greatest commandment” enlightens our eyes to this fact beyond any
doubt. “The fear of the LORD is clean, enduring for ever.” Not
only is the fear of the LORD clean in itself, but it makes us clean
also. Proverbs 8;13 says , “ The fear of the LORD is to hate
evil." If we hate evil, we will certainly try to avoid it, thus
making our lives clean. Not only so, but the fear of the LORD
endures forever. It is not a temporary thing. “The judgments of
the LORD are true and righteous altogether.” The judgments handed
down by the judges of this world are sometimes biased in favor of
one or the other of the litigants, but this can never be with “the
judgments of the LORD:” for they are true and righteous
altogether, and cannot be corrupted.
(Verses
10 and 11) More to be desired are they than gold, yea, than much
fine gold: sweeter also than honey and the honeycomb. Moreover by
them is Thy servant warned: and in keeping them there is great
reward.
Sometimes
“the judgments of the LORD” means the punishments the LORD sends
upon evildoers, but in the present text they, no doubt, are the
decrees of judgment the LORD has declared. They are more to be
desired than even great riches, “much fine gold.” Worldly
wealth, as here represented by “much fine gold,” may in some
manner be lost or destroyed; but not so with the judgments of the
LORD. Although “honey and the honeycomb” are sweet to the taste,
that taste will fade away; but the judgments of the LORD are sweeter
to the heart of one, who loves God, and cannot pass away. It is by
them that the LORD’S servant is warned to avoid the pitfalls along
the way, and in keeping them there is great reward. That reward is
avoiding many of life’s pitfalls and dangers.
(Verses
12 through 14) Who can understand his errors? Cleanse me from secret
faults. Keep back Thy servant also from presumptuous sins; let them
not have dominion over me: then shall I be upright, and I shall be
innocent from the great transgression. Let the words of my mouth,
and the meditation of my heart be acceptable in Thy sight, O LORD,
my strength and my Redeemer.
David’s
question, “Who can understand his errors?” is really the very
strongest way of saying that no one can understand his errors. When
we find that we have made an error, and especially one that we think
of great importance, we are likely to rationalize concerning the
matter, and try to come up with something upon which we can lay the
blame, and shift it from ourselves. This, however, is wasted effort,
for we still do not understand it. That which is secret, is
something hidden; and, in this case, no doubt refers to the same
thing that David has just called
“error.” It may be a sin of which we were not aware at
the time of its commission, or it may be one we have committed and
cannot understand why we did it. David prays that he be cleansed
from such, and that he be kept back from presumptuous sins, those of
which he was well aware when he did them. Actually, these two,
“errors,” or “secret faults,” and “presumptuous sins,”
make up the whole catalog of sin. When we do wrong, we either do it
without knowing it, which is an error, or we do it knowingly, which
is a presumptuous sin. If the LORD will cleanse us from these secret
faults, or errors, and keep us back from presumptuous sins, we will,
indeed be innocent from the great transgression. So, our prayer
should be the same as that of David; that even the thoughts of our
hearts and the words of our mouths might be acceptable to the LORD,
Who is both our strength and our Redeemer.
Chapter
20
(Verses
1 through 4) The LORD hear thee in the day of trouble; the name of
the God of Jacob defend thee; send thee help from the sanctuary, and
strengthen thee out of Zion; remember all thy offerings, and accept
thy burnt sacrifices: Selah. Grant thee according to thine own
heart, and fulfill all thy counsels.
Whether
David is, in this psalm, addressing his own heart, some other
individual, or the LORD’S people in general, may be a little
difficult to determine; but it will certainly apply to all. His
prayer is “The LORD hear thee in the day of trouble.” That is,
may He not delay His response, but send it at the time we need it.
Also “May the name of the God of Jacob defend thee.” Since we
are the people of God, His name is upon us; it is both our seal and
our shield, and is therefore our defense. Further, he prays that God
will send “help from the sanctuary, strengthen thee out of
Zion
.” The temple, or in David’s day, the tabernacle, was considered
the dwelling place of God, and for that reason it was a sanctuary,
or place of safety for one who was falsely accused.
Zion
, though it is the name of a specific place, it is also often used
to represent God’s throne. Since, in reality, heaven is the throne
of God, this request is that the LORD will send help and strength
from His own presence. Not only does he pray for this, but also that
the LORD will “remember all thy offerings, and accept thy burnt
offerings.” Since today we do not offer burnt sacrifices, it can,
for us, only refer to our service to God. So may He accept our
efforts to serve Him, and may He sanctify them to His glory. Then,
indeed, He will grant unto us that for which from our hearts we
pray, “and fulfill all thy counsel.” Certainly we realize that
we are not capable of giving the LORD counsel, or advice. So our
requests to Him must be what David has under consideration.
(Verses
5 and 6) We will rejoice in Thy salvation, and in the name of our
God we will set up our banners: the LORD fulfill all thy petitions.
Now know I that the LORD saveth His Anointed; He will hear Him from
His holy heaven with the saving strength of His right hand.
Down
to the colon in this first sentence, David addresses the LORD,
declaring that our rejoicing will continue to be in His salvation.
This does not mean that the LORD either needs or receives salvation,
but that He is the source of it. As Jonah said, “Salvation is of
the LORD.” Since it is of Him, it is His. Not only will we rejoice
in His salvation, but it is in His name, or in honor of Him, that we
will set up our banners, or flags. In battle the flag identifies the
kingdom, or country, to which the soldiers of a military unit
belong. In this case the kingdom belongs to the LORD. Therefore we
set up our flags in His name; thus honoring Him, and His name. Our
prayer is that He will fulfill all our petitions, or requests. Then
David declares, “Now know I that the LORD saveth His anointed: He
will hear Him from His holy heaven with the saving strength of His
right hand.” David surely knew that it was of the LORD that Samuel
anointed him king of
Israel
. He also knew that the Lord had many times saved him from his
enemies. So he was confident that God would hear him from His holy
heaven, and not only hear, but answer him with the saving strength
of His right hand. Yet, in this there also seems to be a reference
to Christ Jesus our Lord: for He is also “the LORD’S
Anointed.” Even the title, “Christ,” means “Anointed.” So,
in His case, the LORD did deliver Him, and both heard and answered
Him with the saving strength of His right hand. The Father raised
Him up from the grave, and seated Him at His own right hand.
(Verses
7 and 8) Some trust in chariots, and some in horses: but we will
remember the name of the LORD our God. They are brought down and
fallen: but we are risen, and stand upright.
The
chariot was designed, and for many centuries used, as a war machine.
In this use it was very successful, although it was a little harder
to maneuver and was a little slower than a soldier mounted upon a
good horse. So David reminds us that “some trust in chariots, and
some in horses.” Even after the day of the chariot, the horse
continued to be used in battle. But David tells us there is a much
better defense than either the chariot or the horse. This is the
name of the LORD our God. Therefore in it we will trust. “They,”
those who trust in chariots or horses, “are brought down and
fallen.” That is, they have been defeated. On the other hand, we
who trust in the name of the LORD our God “are risen, and stand
upright.” This seems to look forward to the resurrection; for only
those who have been down can rise. We may, indeed, fall; but the
LORD our God is able to raise us up again.
(Verse
9) Save LORD: let the King hear us when we call.
The
LORD is the only One Who can save us when we have been laid low by
the hand of death. But He can, and will do so by His King, the
Christ: and that King hears us when we call, even now: and He will
raise us up on the last day, that we may stand upright.
Chapter
21
Although
there are some passages in this psalm that can be explained as
applying primarily to David, a majority of them, no doubt are
prophetic, and refer to our Lord the Christ.
(Verses
1 through 4) The King shall joy in Thy strength, O LORD: and in Thy
salvation how greatly shall He rejoice! Thou hast given Him His
heart’s desire, and hast not withholden the request of His lips.
Selah. For Thou preventest Him with Thy blessings of goodness: Thou
settest a crown of pure gold on His head. He asked life of Thee, and
Thou gavest it Him, even length of days for ever and ever.
One
might consider this passage as applying to David, since he was the
LORD’S king of
Israel
, were it not for verse 4, which certainly must refer to the Christ.
So, since the whole passage is so closely linked together, it must
all apply to the same King. Christ Jesus came into this world to
work out the LORD’S great salvation for His people. Even the
miracles He wrought in His earthly ministry He declared to be not of
Himself, but of the Father. (John 5:19) “Verily, verily, I say
unto you, the Son can do nothing of Himself, but what He seeth the
Father do: for what things soever He doeth, these also doeth the Son
likewise.” And (John 6:44) “No man can come unto Me, except the
Father Which hath sent Me draw him.” These, and many other
scriptures, show that “the King,” Jesus, joyed (rejoiced) in,
not His own strength, but that of the Father, the LORD. “And in
Thy salvation how greatly shall He rejoice! (John 6:38-40) “For I
came down from heaven, not to do Mine own will, but the will of Him
That sent Me. And this is the Father’s will Which hath sent Me,
that of all which He hath given Me I should lose nothing, but raise
it up again at the last day. And this is the will of Him That sent
Me, that everyone which seeth the Son, and believeth on Him, may
have everlasting life: and I will raise him up at the last day.”
This tells us, beyond any doubt, what His purpose in coming into the
world is. And it seems that John 4:32 and 34 tell us how greatly He
rejoiced in this salvation for which He came. “But He said unto
them, ‘I have meat to eat that ye know not of. _ _ _ My meat is to
do the will of Him That sent Me, and to finish His work.’” Would
we not all admit that one who places his work above food for the
hungry body rejoices greatly in that work? “Hebrews 12:2 says,
“Looking unto Jesus the Author and Finisher of our faith; Who for
the joy that was set before Him, endured the cross, despising the
shame, and is set down at the right hand of the throne of God.”
One Who found such joy in the contemplation of the finished
salvation of the LORD, that He willingly endured the cross with its
suffering and shame, must, indeed, have rejoiced greatly therein.
Remember that our expression, “salvation of the LORD,” in no
wise infers that He either needs salvation or receives it, but that
He is the source of it. Without question, the “heart’s desire”
of our Lord Jesus was to finish the great work of salvation
committed to Him by the Father: and that the LORD gave Him. Some,
seemingly, like to focus upon the fact that in the
garden
of
Gethsemane Jesus
prayed that, if possible, that cup of suffering might pass from Him,
and that was denied. What they fail to realize is that, at that
time, He prayed two prayers: the other one was that the Father’s
will be done. When He said, “Nevertheless, Thy will, not Mine be
done,” it is the same as saying, “Whatever the cost, let Your
will be done.” This request was granted in full. The Father’s
will is the salvation of His elect; and this was fully accomplished.
So He did not withhold from Him the request of His lips.
In
verse 3 “prevent” is used in a manner that was common at the
time the King James Version of the Bible was translated, but is no
longer in regular usage. Our present day usage of it is to mean
“keep something from taking place.” Here it means “go
before.” So the LORD went before Him with the blessings of
goodness. The blessings of the goodness of the LORD were with Him
all the way: and when God the Father “made that same Jesus both
Lord and Christ” it was, indeed, the setting of “a crown of pure
gold upon His head.” Usually when we have an object made of gold,
it will not be pure gold, but an alloy made of gold mixed with a
baser metal, with the degree of its purity indicated in carats, 24
carat gold being considered pure. This, however, is a crown of pure
gold. It will never tarnish. Our Lord’s crown is of pure gold.
Next we find that this King’s request is for life: and the LORD
gave it to Him, “even length of days for ever and ever.” No
wonder He can 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.” None can make this claim, except our Lord Jesus, Whom
the Father raised from the dead, and set at the right hand of His
own throne in heaven. Although David was the LORD’S king of
Israel
, he died, was buried, and his body remained in the grave: and it
will remain there until the Lord returns to gather together
all His saints. On the Day of Pentecost, the Apostle Peter assured
the Jews that they could, at that time, go to David’s tomb, and
confirm the fact that his remains were still there. Our Lord left
nothing in His tomb, except the grave clothes.
(Verses
5 through 7) His glory is great in Thy salvation: honor and majesty
hast Thou laid upon Him. For Thou hast made Him most blessed for
ever: Thou hast made Him exceeding glad with Thy countenance. For
the King trusteth in the LORD, and through the mercy of the most
High He shall not be moved.
Unquestionably,
the glory of Christ Jesus our Lord is great in the “salvation of
the LORD,” for it is He Who offered Himself to the Father on
Calvary
’s cross, as the sacrifice for the sins of His people. And it is
He that the Father raised from the dead and seated at His own right
hand. He laid upon Him honor and majesty when He made Him both Lord
and Christ. The LORD has blessed Him for ever and ever, and made His
countenance glad. The Father has given Him a name that is above
every name on earth or in heaven. All the way from beginning to
finish of His earthly mission He continually declared that He was
not alone; but the Father was with Him. He trusted the Father and
followed His will continuously. Since He was the very embodiment of
the Father’s mercy, it follows that by the mercy of the most High
He was not moved, or turned aside, but held steadfastly to the
course set before Him.
(Verses
8 and 9) Thine hand shall find out all Thine enemies: Thy right hand
shall find out those that hate Thee. Thou shalt make them as a fiery
oven in the time of Thine anger: the LORD shall swallow them up in
His wrath, and the fire shall devour them.
Here
David turns his address to the LORD, declaring that the LORD’S
enemies and those who hate Him are in for a very rude awakening. The
LORD shall find out all his enemies, and His right hand shall find
out all them that hate Him. The phrase, “find out,” means more
than just locating these enemies. It also carries the idea of both
locating them and executing punishment upon them. Since it is the
LORD’S “right hand” that will find them out, this suggests
that heavy punishment will be inflicted upon them. Then David tells
us what that punishment will be. “Thou shalt make them as a fiery
oven in the time of Thine anger: the LORD shall swallow them up in
His wrath, and the fire shall devour them.” This sounds very
similar to the great judgment set forth in Revelation 20.
(Verses
10 through 12) Their fruit shalt Thou destroy from the earth, and
their seed from among the children of men. For they intended evil
against Thee: they imagined a mischievous device, which they are not
able to perform. Therefore shalt Thou make them turn their back,
when Thou shalt make ready Thine arrows upon Thy strings against the
face of them.
This
certainly seems to look forward to the final judgment, because until
then the wicked will surely continue on in the world. Then they and
their descendants, “their seed,” will be destroyed from the
earth and from among the children of men. These are, evidently, the
same as those in Psalm 2 that raged and imagined a vain thing. They
were not able to perform that which they had imagined. Now they will
have to face the judgment of the LORD. It will be as if He set them
before a firing squad of archers: as the archers fit their arrows to
the string to shoot, these will turn their backs in fear.
Nevertheless, His judgment will be executed: they shall not escape.
(Verse
13) Be Thou exalted, LORD, in Thine own strength: so will we sing
and praise Thy power.
Here
is a point, which we, likely, do not give the consideration we
should. We sometimes hear others say, and we might even say
ourselves, that we “exalt” the LORD in praise, meaning, of
course, that we praise Him because He is exalted. However, the only
way He can be exalted is in His own strength. It is His strength, or
power, that lifts Him up above all men, all angels, all devils, and
all powers, that can even be imagined. His strength is such that by
the power of His own word He created the heavens and the earth, as
well as all the fullness thereof. It is by His strength that He
rules the universe; by His strength He redeemed His elect; and by
His strength the wicked shall be brought to judgment. Surely it is
by His strength that He is exalted. It is our privilege, given to us
by His mercy, to sing and praise His power.
Chapter
22
(Verses
1 through 3) “My God, my God, why hast Thou forsaken Me? Why art
Thou so far from helping Me, and so far from the words of My
roaring? O my God, I cry in the daytime, but Thou hearest not; and
in the night season, and am not silent. But Thou art holy, O Thou
That inhabitest the praises of
Israel
.
Of
course, this could be considered as just the cry of David when he
had been engaged in crying unto the LORD for help, and not
immediately receiving it. He might think that God had forsaken him,
and had refused to hear him. So he asks why this is so. Yet, the
very words of his first question are the same as cried out by our
Lord while on the cross: and, as we continue through this psalm, we
find many references to the experiences of the Christ. So it seems
more proper to consider the whole psalm as primarily a prophecy of
His suffering and glory. When Jesus cried out on the cross, “My
God, my God, why hast Thou forsaken Me,” the language in which He
spoke was misunderstood by those around Him, and they thought He was
calling Elijah to come, and take Him down from the cross. It was
necessary, according to the plan of God, that the Father momentarily
forsake Him that He might die, and complete the sacrifice for the
sins of His people. At this time, He cried out, “Eli, Eli, lama,
sabacthani.?” which Matthew tells us, means, “My God, my God ,
why hast Thou forsaken Me?” Remember that Jesus, several times,
testified that He and the Father are One. Since God cannot die, it
was needful that the Father withdraw from Him long enough for Him to
lay down His life, that He might take it again. Nevertheless, the
LORD is still holy. His forsaking the Son was only a necessary move
that the Son might complete the work for which He came into the
world, the salvation of His elect. It made no change in the holiness
of the Father, and He still dwells (“inhabitest”) in the praises
of
Israel
. Not only did He dwell in the praises of National Israel, but even
now He dwells in the praises of Spiritual Israel.
(Verses
4 and 5) Our fathers trusted in Thee: and Thou didst deliver them.
They cried unto Thee, and were delivered: they trusted in Thee, and
were not confounded.
No
doubt, this is said for comparison. Our Fathers (or our forefathers)
trusted in the LORD, and He delivered them, He did not suffer them
to be confused or defeated; but here His only begotten Son calls
upon Him, and is left to suffer on His own. Remember that the
question was: “Why is this?” Surely this is pointed out that we
might a little better understand what a price Jesus paid for our
salvation.
(Verses
6 through 8) But I am a worm, and no man: a reproach of men, and
despised of the people. All they that see Me laugh Me to scorn: they
shoot out the lip, they shake the head, saying, “He trusted in the
LORD that He would deliver Him: let Him deliver Him, seeing He
delighted in Him.”
This
describes the scene at the crucifixion of our Lord. Verse 6 says,
“But I am a worm, and no man, a reproach of men, and despised of
the people.” This shows the way the people looked upon Jesus at
that time. One should remember that only a short time before this,
at the time of His entry into
Jerusalem
, and also when He was teaching in
the temple, some of these same people were shouting His
praises as the son of David, and as the One that had come in the
name of the LORD. Now they consider Him, not as a man, but as
something far less, even as a worm that is to be crushed and
forgotten. Isaiah said, (Isaiah 52:14) “As many were astonied at
Thee; for His visage was marred more than any man, and His form more
than the sons of men.” And (Isaiah 53:2-3) “He hath no form nor
comeliness, and when we shall see Him, there is no beauty that we
should desire Him, He is despised and rejected of men; a man of
sorrows, and acquainted with grief: and we hid as it were our faces
from Him; He was despised, and we esteemed Him not.” From this
some have formed the opinion that Jesus must have been what we would
classify as an ugly person, both in face and form. Likely, this is
not true. In fact there is an ancient writing, attributed to Publius
Lentulus, the president of
Judaea
during the reign of Tiberius Caesar, and a contemporary of Jesus,
that describes Jesus’ appearance very clearly. According to this
description, He must have been one of the most handsome men, if not
the most handsome man that ever lived on earth. Although, at this
late date, it is impossible to absolutely verify the authorship of
this description, I see no scriptural reason to not believe it. The
description given by David and Isaiah should be remembered in the
context in which they were written. “When we shall see Him,” as
said by Isaiah, places this at the time Jesus was brought before the
people by Pilate with the declaration, “Behold your king.” This
was after some 14 to 16 hours of abuse, in which He had been
continually beaten, slapped in the face, mocked by the soldiers, and
scourged so that His very flesh hung in tatters from being cut by
the whips. At this point, consider this question. Would you, or I,
or the most handsome man, or most beautiful woman, we could imagine,
have any beauty that would appeal to the crowd? No doubt they
considered Him less than a man, even as a worm which they wanted to
be rid of as soon as possible. He was, indeed, a reproach of men and
despised of the people.” So they cried, “Crucify Him, crucify
Him.” Then, even when He was on the cross, those nearby were
mocking Him, and saying, “He trusted in the LORD that He would
deliver Him: let Him deliver Him, if He will have Him, seeing He
delighted in Him.” Notice this quotation from Matthew as he
describes the scene of the crucifixion. “And they that passed by
reviled Him, wagging their heads, and saying, ‘Thou that
destroyeth the temple, and buildest it in three days, save Thyself.
If Thou be the Son of God, come down from the cross.’ Likewise
also the chief priests mocking Him, with the scribes and elders,
said, ‘He saved others; Himself He cannot save. If He be the King
of Israel, let Him now 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.’” (Matthew 27:39-43)
Notice that this describes the identical picture David has
presented. There can be no doubt that David’s words are a prophecy
of our Lord’s suffering, instead of simply describing David’s
experience.
(Verses
9 and 10) But Thou art He that took Me out of the womb: Thou didst
make Me to hope when I was upon My mother’s breasts. I was cast
upon Thee from the womb: Thou art my God from My mother’s belly.
This
is a declaration of the protection, which the Father placed around
our Lord from the moment of His conception until the end of His
earthly mission. There was no other protection for Him; and He
needed no other. His confidence was in the Father, even when an
infant on His mother’s breasts. With that protection around Him at
all times, He successfully completed the great work of redemption.
(Verses
11 through 13) Be not far from Me; for there is none to help. Many
bulls have compassed Me: strong bulls of
Bashan
have beset Me round. They gaped upon Me with their mouths, as a
ravening and a roaring lion.
This
text, together with all from here through verse 21, is our Lord’s
prayer to the Father for His help through the great ordeal of the
cross. Since the Father has been His protection to this hour of
trouble, He prays, “Be not far from Me; for trouble is near; for
there is none to help.” Jesus knew clearly when the time had come
for trouble to arise. (Matthew 26:31) “Then saith Jesus unto them,
‘All ye shall be offended because of Me this night: for it is
written, I will smite the shepherd, and the sheep of the flock shall
be scattered abroad.’” As we read the description of the
remainder of that night, we find that not one of His disciples spoke
up for Him after His arrest. Peter did try to fight those who
arrested Him, but a very short time later, three times denied that
he even knew Him. John is also mentioned as going to the palace of
the high priest, but he did not attempt any defense for Jesus. Lest
we be tempted to judge them too harshly, we must remember that we
would have done no better than did they. They had all declared their
determination to stand by Him, even to prison and death, if
necessary: but oh how frail is humanity! And how quickly our bravery
fades away unless the Lord gives us strength! Our strength will not
do. “There is none to help.” Now He describes the situation. It
is as if He were surrounded by a whole herd of bulls. The wicked,
who instigated this great uproar and were demanding His crucifixion,
He likens to bulls; not just gentle cattle that can easily be
controlled, but “strong,” or wild bulls, even as wild as “a
ravening lion.” A ravening lion is one that has become so hungry
that he is in a rage for food. These wicked (“bulls”) are just
that enraged. They want to tear the Lord to pieces, literally.
“They gaped upon Me with their mouths, as a ravening and a roaring
lion.” Although bulls, normally, are not carnivores, these are
opening their mouths like a lion does when ready to tear his prey to
pieces. So this is the prospect Jesus faced as He cried to the
Father for help.
(Verses
14 and 15) I am poured out like water, and all My bones are out of
joint: My heart is like wax; it is melted in the midst of My bowels.
My strength is dried up like a potsherd; and My tongue cleaveth to
My jaws; and Thou hast brought Me into the dust of death.
As
David, is moved by the inspiration of Holy Ghost, he prophesies the
feelings of our Lord in that awful scene of the crucifixion. Now it
must be remembered that our Lord, although He was God manifested in
the flesh, was also man. He had taken upon Himself a human body for
the very purpose of being able to suffer as man for the sins of His
people. As He approached the time of His arrest in the
garden
of
Gethsemane
, He said to His disciples, “My soul is exceeding sorrowful, even
unto death.” As He there prayed to the Father, He said, “O My
Father, if it be possible, let this cup pass from Me: nevertheless,
not as I will, but as Thou wilt.” Also Luke tells us that at this
time, “There appeared an angel unto Him from heaven strengthening
Him.” When David says, “My strength is poured out like water,”
he is describing the feeling of one whose strength has all left him,
just as when water is poured out of a container it leaves only
emptiness. So the Father sent an angel from heaven strengthening
Him. Although “All My bones are out of joint” might be a literal
description of one on a cross, with the weight of his body actually
pulling his joints apart, it seems rather to describe the feeling of
one facing such a tremendous ordeal that his strength completely
fails him; and leaves him no more able to do anything than he would
be if that were his condition. He continues, “My heart is like
wax; it is melted in the midst of My bowels.” No more is there any
feeling of ability, or even desire to do anything. All of that is
gone, as if the heart had completely failed. All strength has
completely gone, “dried up like a potsherd” (a fragment of an
earthenware vessel). Anyone who has ever suffered a moment of great
fear knows the feeling described in these words, “My tongue
cleaveth to My jaws.” Then we come to the final result of this:
“Thou hast brought Me down into the dust of death.” Yes, no
matter what we may think or say, It is the Father, the same One, Who
was our Lord’s protection from His infancy, Who brought Him
“into the dust of death.” Isaiah tells us, in Isaiah 53:10,
“Yet it pleased the LORD to bruise Him; He hath put Him to
grief.” This was His purpose in coming into the world. Without
this the will of God would not have been done: and Jesus knew the
Father’s will before He prayed, “Nevertheless, not what I will,
but what Thou wilt.”
(Verses
16 through 18) For dogs have compassed Me: the assembly of the
wicked have enclosed Me: they pierced My hands and My feet. I may
tell all My bones: they look and stare upon Me. They part My
garments among them and cast lots upon My vesture.
This
is the finale of that terrible act of the cruelty of man, the
crucifixion of our Lord. The assembly of the wicked (“dogs”)
have Him completely surrounded. As they nailed Him to the cross,
they pierced His hands and His feet, and they look and stare upon
Him as upon some strange spectacle. They do not see Him as the Son
of God: in fact, they do not even see Him as a man, but just as an
obstacle in their way, of which they want to rid themselves. Some
may think the expression, “I may tell all My bones,” means the
same as Psalm 34:20, which says, “He keepeth all His bones: not
one of them shall be broken.” Rather, this seems to describe Him
hanging on the cross after undergoing the beatings and scourging he
had suffered. His body was so gaunt and stretched out, that one
could see his bones, or their shapes, as they showed through the
skin. This may have been part of the spectacle that caused the
wicked gathered around Him to stare. The gospel writers tell us
that, indeed, those who crucified Him did part His garments among
themselves, and cast lots for His coat.
(Verses
19 through 21) But be not Thou far from Me, O LORD: O my strength,
haste Thee to help Me. Deliver My soul from the sword; My darling
from the power of the dog. Save Me from the lion’s mouth: for Thou
hast heard Me from the horns of the unicorns.
This
is our Lord’s prayer to the Father for deliverance from this pack
of dogs that had compassed Him about. “The dogs” refer to the
wicked, not only in this text, but also in practically all
scriptural applications, except where they literally mean the
four-legged creatures we so often hear called, “man’s best
friend.” He asks to be saved from the lion’s mouth. We earlier
discussed these “bulls of
Bashan
,” which were also compared to a ravening lion. So all these
references are to the wicked, from whom He asks to be delivered. He
ends His plea with, “For Thou hast heard Me from the horns of the
unicorns.” The unicorn is commonly considered as a mythological,
non-existent animal. But from some things said in scripture about
the unicorn, it is thought by some to be a reference, not to the
mythological animal, but to the Indian rhinoceros, which though not
having two major horns as the African variety, is of about the same
disposition.
(Verses
22 through 24) I will declare Thy name unto My brethren: in the
midst of the congregation will I praise Thee. Ye that fear the LORD,
praise Him; all ye the seed of Jacob glorify Him; and fear Him, all
ye the seed of
Israel
. For He hath not despised nor abhorred the affliction of the
afflicted; neither hath He hid His face from Him; but when He cried
unto Him, He heard.
In
verse 22, some may think this to be only David’s declaration that
he will praise the LORD, and will not be ashamed to do so among his
brethren in the midst of the congregation; and that may be the case.
But it seems that, as the preceding part of this psalm so aptly
describes the crucifixion of our Lord, this is His declaration of
the praise of the Father for delivering Him from His enemies and
raising Him from the dead. Then He exhorts all those that fear the
LORD, all the seed of Jacob, and all the seed of
Israel
to praise Him and fear Him. He gives a reason for this special
praise of the LORD: “For He hath not despised nor abhorred the
affliction of the afflicted; neither hath He hid His face from Him;
but when He cried unto Him, He heard.” All those wicked, who
compassed our Lord about, and demanded His crucifixion, despised
Him, and hid their faces from Him: but the LORD did not. When the
afflicted One cried to Him, He heard. Therefore He is worthy of all
praise, and especially this praise.
(Verse
25) My praise shall be of Thee in the great congregation: I will pay
My vows before them that fear Him.
This
may be David’s own declaration that for the great salvation
wrought by the LORD and His Christ, he will praise Him, not only in
private, but before all those who fear the LORD: and whatever vows
he has made, he is ready to fulfill them. This, of course, should be
the determination of each of us. Yet, to me, there seems to be more
than this involved in this. This really seems to be a declaration of
our LORD that He will praise the Father for this before the whole
congregation of the children of God in heaven, when all are gathered
home. This will, indeed, be a great congregation. Not only so, but
in I Corinthians 15:24-25, the Apostle Paul says, “Then cometh the
end, when He shall have delivered up the kingdom to God, even the
Father; when He shall have put down all rule and authority and
power. For He must reign, till He hath put all enemies under His
feet.” No doubt His vows will at this time be paid.
(Verses
26 through 28) The meek shall eat and be satisfied: they shall
praise the LORD that seek Him: your heart shall live for ever. All
the ends of the world shall remember and turn to the LORD: and the
kindreds of the nations shall worship before Thee. For the kingdom
is the LORD’S: and He is the governor among the nations.
In
this David prophetically describes the result of the crucifixion and
resurrection of our Lord. “The meek shall eat and be satisfied.”
In Matthew 5:5, Jesus said, “Blessed are the meek: for they shall
inherit the earth.” This He said, not in reference to the present
earth, which was, and is, cursed for the sake of man; but the “new
heavens and new earth, wherein dwelleth righteousness.” “The
meek” is another designation of the LORD’S people, just as David
so often uses “the poor;” and surely none of them would even
want to inherit this earth with its curse, and all the evil
attendant therewith. They look for one that has no more curse; and
that is the one they will inherit. The same is true of their
eating and being satisfied. In Psalm 17:15, David tells us when we
will be satisfied, “As for me, I will behold Thy face in
righteousness: I shall be satisfied, when I awake, with Thy
likeness.” Now David says, They shall praise the LORD that seek
Him.” God gave the law to
Israel
. That law contained not only the ten commandments, but also a great
number of ceremonial laws, which decreed the order of the service of
God for the Israelites. Until Jesus came, died, and rose again,
there was a limited access to the service of God. Only those who
became circumcised, kept the ceremonial laws, and offered the
required sacrifices, were admitted to the tabernacle, or the temple
to serve the LORD. Now Those who seek Him shall praise Him. No
ritual, and no sacrifice is required. Jesus has by one offering
perfected for ever them that are sanctified. The only restriction
now is that set forth by our Lord in John 4:23-24. “But the hour
cometh, and now is, when the true worshippers shall worship the
Father in Spirit and in truth: for the Father seeketh such to
worship Him. God is a Spirit: and they that worship Him must worship
Him in Spirit and in truth.” So they that seek Him in Spirit and
in truth are free to praise Him. “Your heart shall live for
ever,” This is David’s address to our Lord. Its apparent meaning
is, “Your love will never cease, but will continue even in
eternity.” Verses 27 and 28 show us that the salvation purchased
by our Lord on
Calvary
extends to His people throughout the world. “All the ends of the
world shall remember and turn unto the LORD.” This, of course,
does not mean that every individual in the world will turn to God,
but people all over the world shall do so. “All the kindreds of
the nations (Gentiles) shall worship before Thee.” Again
throughout the world, even among all the kindred of the Gentiles,
men will worship before the LORD. The reason for this is that the
LORD is not only the God of Israel; but He is also the governor, or
ruler of the nations, or Gentiles. All are under His power.
(Verse
29) All that be fat upon earth shall eat and worship: all they that
go down to the dust shall bow before Him: and none can keep alive
his own soul.
It
seems that David is really saying here that not only the living, but
the dead also shall be made to know the LORD; not, necessarily, by
receiving salvation from Him, but by being made to acknowledge Him
as the LORD. “They that be fat upon earth” seems to describe,
not those who are physically fat, but those whom God blesses on
earth. All of them shall eat and worship. They shall continue in His
blessings, and shall worship Him as their God. “All that go down
to the dust” seems to embrace those who die, and especially seems
to refer to those whom God overthrows, or strikes down to the dust,
as He will do to His enemies. All of these shall bow before Him; and
none can keep alive his own soul. None of these shall escape death.
The Apostle Paul says, in Philippians 2:9-11, “Wherefore God hath
highly exalted Him, and given Him a name which is above every name:
that at the name of Jesus every knee should bow, of things in
heaven, and things in earth, and things under the earth; and that
every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father.” In spite of their being made to bow before
Him, none of these who go down to the dust can prolong the life of
his own soul.
(Verses
30 and 31) A seed shall serve Him; it shall be accounted to the LORD
for a generation. They shall come, and shall declare His
righteousness unto a people that shall be born, that He hath done
this.
Verse
30 has a remarkable similarity to the Apostle Paul’s statement in
Galatians 3:16: “Now to Abraham and his seed were the promises
made. He saith not, ‘And to seeds,” as of many, but as of one,
‘And to thy seed,’ which is Christ.” It appears that this will
also apply here. In looking forward to those things, which he has
already prophesied in this psalm, David concludes that, “A Seed
shall serve Him.” While in this world we do not, and, indeed, can
not serve God: for to do
so, one must render perfect service. Nothing less is acceptable with
Him. We look forward with great anticipation to the fulfillment of
Revelation 22:3: “And there shall be no more curse: but the throne
of God and of the Lamb shall be in it; and His servants shall serve
Him.” In that wonderful city, we shall truly serve the LORD. Until
that day, we must depend upon that Seed, Who did serve Him: and that
Seed is Christ our Lord. The most wonderful part of this is that
this Seed is accounted to the LORD for a generation, that is, a
family, the family of God. As David looked upon this matter, he
said, “They shall come, and shall declare His righteousness to a
people that shall be born, that He hath done this.” This is the
work set before the LORD’S people, to declare His righteousness to
a people, who in David’s day, had not been born: and some of them
may not yet have been born, but they shall be. So this must be a
continuous work. We are to tell them that He has done this. That is,
He has wrought out this wonderful salvation; and it is finished.
Chapter
23
This
may be the most quoted scripture in the Bible: if not, it is surely
a runner up for that honor. It is often used at funerals, as well as
at any other time when people are in great need of comfort. I find
nothing wrong with such usage; for, as such, it has a wonderful
message. Nevertheless, I am fully convinced that its primary
function is as our Lord’s song of triumph, as He, having arisen
from the grave, surveyed His life and His sacrifice for His people,
and found total satisfaction therein. As the Prophet Isaiah said,
“He shall see of the travail of His soul, and shall be satisfied:
by His knowledge shall My righteous servant justify many: for He
shall bear their iniquities.” (Isaiah 53:11)
(Verse
1) The LORD is My Shepherd; I shall not want.
How
like Psalm 22:9-10 this is! There He declares that the LORD is He,
Who has taken care of Him, even from His mother’s womb, just as
the shepherd takes charge of, and is the feeder and protector of a
lamb from its birth through its entire life. Not only so, but, with
such a shepherd as the LORD, there is nothing to fear. “I shall
not want.” That is, He would never be in need, and never be
lacking for anything that would be beneficial. Just as a sheep has
no defense, except that supplied by the shepherd, He says, in Psalm
22:10, “I was cast upon Thee from the womb.” He testified during
His earthly ministry, “I am not alone: My Father is with Me,”
signifying the complete confidence He had in His Shepherd.
(Verse
2 ) He maketh Me to lie down in green pastures: He leadeth Me beside
the still waters.
This
verse always brings to mind the picture of a sheep, or a whole flock
of them, lying quietly in a pasture of lush green grass. Then we see
a pool of clear water, with hardly a ripple showing on it. This is a
very restful thought; but if this is all it means to us, we may be
missing a blessing. Certainly, when we see sheep, cattle, or any
other grazing animals lying down with green grass all around them,
we know two things about them. First, they, obviously, are not
hungry; but are well fed. Second, they are neither disturbing, nor
being disturbed by anyone or anything. They are satisfied with their
situation. When we consider the “still waters," we may think
of them as representing a situation in which there are no
disturbances, no violence, no anxieties, and no threats. If so, in
our Lord’s case, we would be in error. There were usually
excitement, strife, confusion, and threats of violence everywhere He
went. Remember that He said, “I came not to bring peace, but a
sword.” Many times the Jews attempted to take Him, and punish Him
in some manner. Once they even tried to take Him by force, and make
Him their king. Yet in all these times He very quietly departed from
them. His Shepherd led Him by the still waters. That is, He made Him
to be at peace, as if nothing had happened. Even when He stood
before Pilate, who said, “Speakest Thou not unto me? Knowest Thou
not that I have power to crucify Thee, and I have power to release
Thee,” His answer was peaceful and calm, “Thou couldest have no
power at all against Me, except it were given thee from above.”
This is, indeed, being led by the still waters. Oh that we might be
thus led!
(Verse
3) He restoreth My soul: He leadeth Me in the paths of righteousness
for His name’s sake.
We
are sometimes prone to forget that, although Jesus was Emmanuel,
(God with us,) and as God had all power, He was also man, in a body
of flesh that could suffer pain, discouragement, sorrow,
disappointment, fatigue, and all other discomforts common to the
flesh. The difference between Him, in the flesh, and us is that He
had no sin, either original or acquired. When He suffered any of
these things, He did not have to take a vacation, attend some
worldly entertainment, or seek rest in any worldly activities. “He
(the LORD) restoreth My soul.” All the relaxation He needed, was
supplied by His Shepherd, the LORD. “He leadeth Me in the paths of
righteousness for His name’s sake.” In John 8:29, Jesus said,
“And He that sent Me is with Me: the Father hath not left Me
alone; for I do always those things that please Him.” No one else
ever has been, or ever will be, able to make that claim. He was
always led of the Father, His Shepherd, in the paths of
righteousness for His (the Father’s) name’s sake. In John 6:38,
Jesus tells us, “For I came down from heaven, not to do Mine own
will, but the will of Him that sent Me.” Not only can He say,
“He leadeth Me in the paths of righteousness”, but just as
surely, “for His name’s sake.” That is, for the glory, not of
Himself, but of the name of the Shepherd, the LORD.
(Verse
4) Yea, though I walk through the valley of the shadow of death, I
will fear no evil: for Thou art with Me; Thy rod and Thy staff they
comfort Me.
The
only time anyone might be tempted to say that Jesus feared any evil
was as He prayed in the garden of Gethsemane, that, if possible this
cup might pass from Him, But the second part of that prayer negates
that accusation, as He said, “Nevertheless, not what I will, but
what Thou wilt.” This shows no fear; but rather a determination to
continue on with the Father’s will, or plan, which was the cause
of His coming into the world. He did not draw back and abandon this
work; but actually walked “through the valley of the shadow of
death.” He came forth from it by the resurrection from the dead.
The Shepherd was with Him. We are told that ancient shepherds
carried both “a rod” and “a staff.” The rod was the long
stick, with a crook at one end, which we so often see in pictures of
shepherds with their flocks. The primary use of this rod, in effect,
was to lengthen the arms of the shepherd. The crook at the end of
the rod was so made that it would, more or less, fit around the neck
of a sheep. The shepherd could, with it, reach a sheep that was too
far from him for him to reach with his hand. Thus he could more
readily reach a sheep to pull him back from danger that might be
imminent. The staff was a shorter and heavier stick, which the
shepherd used for two purposes. On rough terrain, where his feet
might slip, he could lean on it for support; and he also used it for
defense of both his sheep and himself. I use this word order because
to the shepherd the sheep came first. Thus we can see that, “Thy
rod and Thy staff,” refers to the power of the LORD to protect and
defend. Therefore it was by the rod and the staff of His Shepherd
that our Lord was comforted.
(Verse
5) Thou preparest a table before Me in the presence of Mine enemies:
Thou anointest My head with oil; My cup runneth over.
Perhaps
the most outstanding illustration of the first clause in this
sentence is found in Matthew 28:2-6. “And behold, there was a
great earthquake: for an angel of the LORD descended from heaven,
and came and rolled back the stone from the door, and sat upon it.
His countenance was like lightning, and his raiment white as snow:
and for fear of him the keepers did shake, and became as dead men.
And the angel said unto the women, ‘Fear not ye: for I know that
ye seek Jesus, Which was crucified. He is not here: for He has
risen, as He said. Come, see the place where the Lord lay.”
Although David’s literal language here brings to mind the setting
forth of a great banquet, at which one may sit and eat while his
enemies are made to stand around and watch, it seems that,
figuratively, this is even a greater banquet than men can set. Our
Lord’s enemies had conspired against Him, had brought Him through
their mock trial, had crucified Him, and had Him buried. They
thought they were forever rid of Him. Yet, not satisfied with this,
they set a watch of their temple guards, to make sure that He stayed
in the tomb. (In Matthew 28:12, these guards are called
“soldiers,” but they surely were not Roman soldiers. If they had
been, they could never have been persuaded to tell that they slept
at their post: for such a confession would have been their death
warrant.) Although all His enemies were not present when the
announcement of His resurrection was made, their representatives
were. So officially they were there. “They became as dead men”
does not mean that they lost consciousness, but simply that they
became as powerless to hinder what was taking place as if they were
dead. That they knew what was going on is evident; for in Matthew
28:11, they reported it all to the chief priests. Thus the great
Shepherd, the LORD, “prepared Me a table in the presence of Mine
enemies.” His enemies could not hinder it, and neither were they
permitted to partake of it. All they could do was watch. In
Israel
, according to the commandment of God, priests and kings were to
have their heads anointed with oil. Now our Lord says, “Thou
anointest My head with oil.” Although, even from eternity our Lord
is “the anointed of the LORD,” (the Christ,) this seems to refer
to His being established in that office after the great work of
salvation was accomplished. For this we look to two other statements
of scripture. In Acts 2:36, the Apostle Peter said, “Therefore let
all the house of
Israel
know assuredly, that God hath made that same Jesus, Whom ye have
crucified, both Lord and Christ.” In Romans 1:3-4), the Apostle
Paul said, “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.” He has been officially
established forever in His rightful office. The Father has anointed
His head with oil. “My cup runneth over,” is an expression that
means, “My joy is so great that it cannot be contained.” Just as
when a cup is full, and one continues to pour into it, it can only
run over.
(Verse
6) Surely goodness and mercy shall follow Me all the days of My
life: and I shall dwell in the house of the LORD forever.
Since
in Psalm 21:4, He says, “He asked life of Thee, and Thou gavest it
Him, even length of days forever and ever,” and here He says,
“Surely goodness and mercy shall follow Me all the days of My
life,” we can see that His goodness and mercy shall continue
forever. Not only so, but inasmuch as He is now seated at the right
hand of the Father in heaven, which is, indeed, the “house of the
LORD,” He will never again come back to the earth to suffer. His
return will be only to gather together His elect from the four
winds, from one end of heaven to the other, and bring judgment upon
the wicked.
Chapter
24
(Verses
1 and 2) The earth is the LORD’S and the fullness thereof; the
world, and they that dwell therein. For He hath founded it upon the
seas, and established it upon the floods.
In
this David is establishing one basic fact. That fact is that, to the
LORD, and to Him alone, belong the world, (the heaven and the
earth,) and all things, as well as all people therein. Since it is
He, Who has created all, all belongs to Him. We are sometimes
tempted to think ourselves important. This can easily be corrected
just by remembering that we are only small specks of the dust of the
ground, while even the whole earth, together with all that is in it
was created simply by the command of God, when He said, “Let it
be.” Verse 2 is, perhaps, a reference to God’s action as
expressed in Genesis 1:9-10: “And God said, ‘Let the waters
under the heavens be gathered into one place, and let the dry land
appear:’ and it was so. And God called the dry land Earth; and the
gathering together of the waters called He Seas.” Since about four
fifths of the world is covered with water, when we spread out a map
of the world, and look at it, it appears that the land areas are
just resting on the seas. This seems to be a very great
accomplishment: but one even greater is the real fact. This is that
the whole world is a round globe, suspended in space, with no
visible means of support. The LORD has set it thus in orbit; it has
continued in that orbit until this day; and it will thus continue
until the Lord returns, and brings this world to judgement. Then He
will replace it with the New heavens and new earth wherein dwells
righteousness. Contemplation of this should prepare us, in some
measure, for the two questions that follow.
(Verse
3) Who shall ascend into the hill of the LORD? Or who shall stand in
His holy place?
Since
the greatness of the LORD is such as described in verses 1 and 2,
the question is, “Who is worthy to ascend (climb up) into the hill
of the LORD? Or who is worthy to stand in His holy place?” These
two questions, coupled as they are to the declaration of His
greatness, as set forth in verses 1 and 2, express the hopelessness
of man to do either of these things by his own power or
righteousness. The situation is exactly as Jesus told His disciples:
“With men it is impossible; but with God all things are
possible.” So with this, we must search for One qualified to do
this.
(Verses
4 and 5) He that hath clean hands, and a pure heart; who hath not
lifted up his soul unto vanity, nor sworn deceitfully. He shall
receive the blessing from the LORD, and righteousness from the God
of His salvation.
To
find a man with clean hands, we must find one who has no sin. He
must never have committed a sin, and he must not have any original
sin, sin inherited from Adam. This immediately cuts down every one
of us. In Psalm 14:2-3, we find, “The LORD looked down from heaven
upon the children of men, to see if there were any that did
understand, and seek God. They are all gone aside, they are all
together become filthy: there is none that doeth good, no, not
one.” In Ephesians 2:2-3, the Apostle Paul gives this testimony.
“Wherein in time past ye walked according to the course of this
world, according to the prince of the power of the air, the spirit
that now worketh in the children of disobedience: among whom also we
all had our conversation in times past in the lusts of the flesh and
of the mind: and were by nature the children of wrath, even as
others.” So this completely rules out man from having clean hands.
The next qualification is a pure heart: and we are completely cut
off by the same scriptures already quoted. Then he must be one, who
“hath not lifted up his soul unto vanity, nor sworn deceitfully.
It is to be kept in mind that perfection is demanded in the
qualifications of one who will, or can, ascend into the hill of the
LORD, or stand in His holy place. Compare this with Psalm 25:1:
“Unto Thee, O LORD, will I lift up my soul.” Evidently, his
expression, “lift up my soul,” means “I will worship,” or
“I will praise.” So one who “lifts up his soul unto vanity,”
is one that takes a great interest in things of no value. For one to
worship anyone, or anything, except the LORD, is to lift up his soul
to vanity. Further, one, who will ascend into the hill of the LORD,
or will stand in His holy place, must be one, whose word is always
true. He never promises that which he cannot deliver. Among men
there can be found no candidate for this office. So, with men it is
impossible. Nevertheless with God all things are possible; and in
His Son, Christ Jesus our Lord, One is found, Who measures up in
every detail: and “He shall receive the blessing from the LORD,
and righteousness from the God of His salvation.” Not only is He
qualified to ascend into the hill of the LORD, and to stand in His
holy place, but He shall accomplish it. As David penned down these
words, their fulfillment was future; but they were fulfilled when
the Father raised Jesus from the dead, and seated Him at His own
right hand in heaven. In Ephesians 4:8-10, the Apostle Paul says,
“Wherefore He saith, ‘When He ascended up on high, He led
captivity captive, and gave gifts unto men.’ ( Now that He
ascended, what is it but that He also first descended into the lower
parts of the earth? He that descended is the same also that ascended
up far above all heavens, that He might fill all things.)” In John
3:13, Jesus said, “And no man hath ascended up to heaven, but He
that came down from heaven, even the Son of man, Which is in
heaven.”
(Verse
6) This is the generation of them that seek Him, that seek thy face,
O Jacob. Selah.
Having
shown that One, and only One, is qualified to ascend into the hill
of the LORD, and to stand in His holy place, (and that One is the
Christ,) David declares that this is the generation, or the family,
of them that seek the LORD, and that seek the face of Jacob. Since
Jacob had died long before this time, and is now in the presence of
God, those who seek his face must be the same ones that seek the
LORD. They are those, who are the generation, or family of God,
those whom the Christ is not ashamed to call His brethren. They are
those to whom the righteousness of our Lord is imputed: for it is
only through that imputed righteousness of the Christ, that one is
made able to be received into the hill of the LORD, and to stand in
His holy place. When He ascended up on high, He gave gifts unto men:
and this is one of the gifts He gave.
(Verses
7 through 10) Lift up your heads, O ye gates; and be ye lift up, ye
everlasting doors; and the King of glory shall come in. Who is this
King of glory? The LORD strong and mighty, the LORD mighty in
battle. Lift up your heads, O ye gates; even lift them up, ye
everlasting doors; and the King of glory shall come in. Who is this
King of glory? The LORD of hosts, He is the King of glory. Selah.
As
David addresses these gates, and these everlasting doors, which must
be the gates and doors of heaven, he ascribes to them a human
quality; as if, because of the failure to find among the children of
men anyone, who could ascend into the hill of the LORD, or stand in
His holy place, they are sad, and their heads are drooping, as do
ours under grave disappointment. But it is time for them to cheer
up, and lift up their heads: for the King of glory is about to
enter. The first reaction to this is to ask, “Who is this King of
glory?” Since none among the children of men could be found able
to enter, Who can? This question is somewhat like one, asked of our
Lord by the Jews. (John 12:34) “The people answered Him, ‘We
have heard out of the law that Christ abideth for ever: and how
sayest Thou, ‘The Son of man must be lifted up? Who is this Son of
man?’” The despondent gates had been convinced that no one
would, or could, enter them. Now the cry is, “Lift up your heads;
and the King of glory shall come in.” The logical question then
is, “Who is this King of glory?” “This King of glory” and
“This Son of man” are One and the Same, Christ Jesus our Lord.
Although David here uses two titles that are usually ascribed to the
Father only, Jesus has repeatedly told us that He and the Father are
One: and He further tells us that what belongs to the Father is his,
and what belongs to Him is the Father’s. The first 6 verses of
Isaiah 63, as well as all of Revelation 19, show conclusively that
Jesus is “the Lord mighty in battle,” and “the Lord of
hosts.” He is the King of glory, and having overcome both hell and
death, by arising from the grave, He is now ready to enter through
these gates and the everlasting doors. This is the picture David
sets forth. Remember that as David looked upon it, it was to be in
the future: but we look back upon it as an accomplished work.
Chapter
25
(Verses
1 through 3) Unto Thee, O LORD, do I lift up my soul. O my God, I
trust in Thee: let me not be ashamed, let not mine enemies triumph
over me. Yea, let none that wait on Thee be ashamed: let them be
ashamed which transgress without cause.
The
phrase, “lift up my soul,” originally derives from an offering
to the LORD, required by His law, and called, “the wave
offering,” or “the heave offering.” That offered in this
offering was lifted up, and “heaved,” or “waved,” before the
LORD. When David says, “Unto Thee, O LORD, do I lift up my
soul,” it is the same as saying, “I am offering my soul as a
wave offering unto You, O LORD.” Thus to lift up one’s soul,
whether unto God, or unto an idol of some sort, is to worship the
one unto whom it is lifted up. In this case it is David’s
declaration that he worships the LORD. He continues, “O my God, I
trust in Thee: let me not be ashamed, let not mine enemies triumph
over me.” His trust is altogether in the LORD: he is looking to no
other for help. So He prays “Let me not be ashamed,” or, more
accurately, “Let me not be put to shame.” That is, Let not my
enemies overcome me. If they should overcome him, it would be also
an occasion for them to blaspheme the LORD, because they knew that
He was David’s hope. He not only asks this for himself, but also
for all that trust in, and wait upon, the LORD. May none of them be
brought to shame. Instead, may that be the lot of those who
transgress without cause.
(Verses
4 through 7) Shew me Thy ways, O LORD; teach me Thy paths. Lead me
in Thy truth, and teach me: for Thou art the God of my salvation; on
Thee do I wait all the day. Remember, O LORD, Thy tender mercies and
Thy loving kindnesses; for they have been ever of old. Remember not
the sins of my youth, nor my transgressions: according to Thy mercy
remember Thou me for Thy goodness’ sake, O LORD.
Having
declared his worship of God and his trust in Him, David pleads that
the LORD will show him His ways and teach him His paths. That is,
that He will enable his eyes to see the way the LORD will have him
go, and enlighten his mind, that he might be able to recognize the
paths of the LORD. He further prays that God will both lead him in
the LORD’S truth, and teach him that he might know it. Actually,
verse 5 is almost a repetition of verse 4 in slightly different
words. The reason he desires the LORD to do this he expresses thus:
“For Thou art the God of my salvation; on Thee do I wait all the
day.” Since the LORD is the God of His salvation, there is no
other to whom he can go; and therefore he will wait for Him all the
day. He is in a condition similar to that expressed by the Apostle
Peter in John 6:68: “Then Simon Peter answered Him, ‘Lord, to
whom shall we go? Thou hast the words of eternal life. And we
believe and are sure that Thou art that Christ, the Son of the
living God.” In the first place, there was no one else to whom
they could go, because Jesus had the words of eternal life, just as
the LORD was the God of David’s salvation. With this faith, we too
should be determined to wait on Him all the day. “Remember, O
LORD, Thy tender mercies and Thy loving kindnesses; for they have
been ever of old.” We, just as did David, ask the LORD to remember
us, not according to our works, which are not worthy to be brought
before Him, but according to His own mercy and loving kindness,
which have always been faithful. He is forever merciful and kind to
His children. “Remember not the sins of my youth, nor my
transgressions.” In the expression, “the sins of my youth,”
David may be concerned with the fact that, usually, young people may
be more prone to go astray, than they will after they are more
mature: but it appears possible that his reference is to original,
or Adamic, sin, since he separates it from “my transgressions,”
which certainly would be sins committed in life. He says, in Psalm
51:3, “Behold, I was shapen in iniquity, and in sin did my mother
conceive me.” Thus his prayer is that God will remember neither
our inherited sinful nature, nor our sin by practice. Instead may He
remember us according to His mercy; and for the sake of His own
goodness.
(Verses
8 through 11) Good and upright is the LORD: therefore will He teach
sinners in the way. The meek will He guide in judgment: and the meek
will He teach His way. All the paths of the LORD are mercy and truth
unto such as keep His covenant and His testimonies. For Thy name’s
sake, O LORD, pardon mine iniquity; for it is great.
David
has been praying to the LORD for His mercies. Now he tells us some
of the LORD’S works. First, he declares that the LORD is “good
and upright:” and, because He is, He will “teach sinners in the
way.” He did not say, “a way,” as if the LORD would let them
select any way they might choose, and teach them therein. Instead,
he says, “the way,” as only one. So that must be the way of
God’s choosing. Read Ephesians 2:1-10. The LORD removes them from
the way in which they have lived, places them in that which He has
chosen, and teaches them therein. “The meek will He guide in
judgment: and the meek will He teach His way.” In David’s common
usage, “the meek” is a reference to the LORD’S people, just as
is “the poor.” These He guides in judgment, and teaches His way.
To those who keep the LORD’S covenant and testimonies, all His
paths are mercy and truth. Now David makes another plea, “For Thy
name’s sake, O LORD, pardon mine iniquity; for it is great.” He
recognizes that his iniquity is so great that, his only hope of
pardon is for the LORD’S name’s sake, not for any worthiness
that he might have; for, indeed, he had none: and neither do we. Our
only hope is in the mercy of God.
(Verses
12 through 15) What man is he that feareth the LORD? Him shall He
teach in the way that He shall choose. His soul shall dwell at ease;
and his seed shall inherit the earth. The secret of the LORD is with
them that fear Him; and He will shew them His covenant. Mine eyes
are toward the LORD; for He shall pluck my feet out of the net.
When
David says, “What man is he that feareth the LORD?” it is the
equivalent of saying, “Any man that fears the LORD.”
So the promise is that, any man who fears Him, He will teach
in the way that He shall choose. He can therefore be assured that
the LORD will teach those who fear Him in the way of righteousness:
for that is always the way of His choosing. Those that fear Him
shall have their souls dwell at ease; that is, in peace. He is not
promising that they shall dwell at ease, so far as being wealthy in
worldly goods, as some try to read into this. He only says, “their
souls,” not “their bodies,” shall dwell at ease. Not only so,
but, their “seed,” or their descendants, “shall inherit the
earth.” This has no reference to the earth as it now is, under the
curse of sin; but it looks forward to the “new earth, wherein
dwelleth righteousness.” We also are to remember that “his
seed” refers, not to his natural descendants, but to those who are
of his spiritual family, the righteous. The Apostle Paul points out
that, the promises made to Abraham and his seed were, not
necessarily to his descendants after the flesh, but to those who are
of the faith of Abraham. The LORD is with those who fear Him, and He
will show them His covenant. In I Corinthians 2:9, the Apostle Paul
says, “But as it is written, Eye hath not seen, nor ear heard,
neither hath it entered into the heart of man, the things which God
hath prepared for them that love Him. But God hath revealed them
unto us by His Spirit.” Certainly these things are the secret of
the LORD: and moreover “He will shew them His covenant.” Since
this is to be the lot of those who fear the LORD, David declares,
“Mine eyes are ever toward the LORD; for He shall pluck my feet
out of the net.” As long as we look steadfastly to the LORD, there
is nothing to fear. He will deliver us from the snare of the enemy,
Satan.
(Verses
16 through 20) Turn Thee unto me, and have mercy on me; for I am
desolate and afflicted. The troubles of my heart are enlarged: O
bring Thou me out of my distresses. Look upon mine affliction and my
pain; and forgive all my sins. Consider mine enemies; for they are
many; and they hate me with cruel hatred. O help my soul, and
deliver me: let me not be ashamed; for I have put my trust in Thee.
Certainly
there should be no difficulty in understanding this, seeing that it
so aptly describes the very feeling we so often experience. We may
not be surrounded by wicked men who are seeking to destroy us; but
we are constantly under attack by Satan’s army of
temptations, doubts, fears, and everything else that he can
throw at us. We do often feel desolate and afflicted, loaded down
with troubles of one sort or another. Then we pray to the LORD for
deliverance and mercy, just as did David. We beg Him to prevent our
being brought to shame, as that would bring reproach upon Him: for
we have put our trust in Him.
(Verses
21 and 22) Let integrity and uprightness preserve me; for I wait on
Thee. Redeem
Israel
, O God, out of all his troubles.
From
David’s declarations of the integrity and uprightness of the LORD
as compared to his confessions of his own iniquities, it seems that
his prayer is that God will, in His own integrity and uprightness,
deliver him and preserve him. This, surely, is the only way either
he or we could hope to be preserved: for our integrity and
uprightness is not sufficient. Not only does he pray for himself,
but for all the LORD’S people: “Redeem
Israel
, O God, out of all his troubles.”
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