Chapter 51

(Verses 1 through 4) Have mercy upon me, O God, according to Thy loving kindness: according unto the multitude of Thy mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me, Against Thee, Thee only, have I sinned, and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.

It is thought that this psalm was written after Nathan the prophet came to David, and called to account his adultery with Bathsheba, and his murder of her husband Uriah. David knew that, from the perspective of strict justice, his punishment should have been death: but he prayed that the Lord would have mercy upon him, and, according to His loving kindness, and the multitude of His tender mercies, blot out His sin. We know, from the record of the case, that the LORD did forgive his sin; but He did not remove all the consequences of it. Because of it David was plagued with wars the remainder of his days. Even his own son, Absalom, rose up against him. Here, however, he prays that God will wash him completely from his iniquity, and cleanse him from his sin, because he acknowledges, or confesses his transgressions, and says, “my sin is ever before me.” That is, it weighs so heavily upon his mind that he cannot forget it. He is continually troubled by it. In verse 4 he says, “Against Thee, Thee only, have I sinned, and done this evil in Thy sight.” This seems a little hard to understand, unless we are to understand that Uriah, the man against whom he and Bathsheba had sinned is now dead, leaving only God as the One against Whom this sin is directed. Of course, all sin is against God: for it is his commandment we violate when we sin. He confesses that this sin is against God, that it may be openly manifested that God is justified when He speaks, or gives sentence for this sin; and that He may be shown to be clear, or right, in whatever judgment He sees fit to declare. David realizes that he has no excuse for what he has done; there are no extenuating circumstances: so the only thing he can do is to throw himself on the mercy of the court. Since God is the Judge, this court is merciful.

(Verses 5 through 9) Behold, I was shapen in iniquity, and in sin did my mother conceive me. Behold, Thou desireth truth in the inward parts: and in the hidden part Thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: wash me and I shall be whiter than snow. Make me to hear joy and gladness; that the bones which Thou hast broken may rejoice. Hide Thy face from my sins, and blot out all mine iniquities.

Verse 5 is not said as an excuse for David’s sin, but it is simply a declaration that he, and we also, are sinners from the beginning, and have no good works that we can plead to offset our present transgressions, whatever they may be. David declares that from the moment of his conception, and through the term of his pre-natal development, he was a sinner: and so were we. “Behold, Thou desirest truth in the inward parts: and in the hidden part Thou shalt make me to know wisdom.” Nothing but “truth in the inward parts,” the heart, mind, and soul, is acceptable with God. Confession of our sin to Him is of no value unless it is accompanied by true sorrow and repentance: and He will teach us wisdom in the hidden part, or the heart. A wise mind might be one that has, by observing natural things, developed some understanding of how they operate; but a wise heart is one that God has Himself taught. “Purge me with hyssop, and I shall be clean: wash me and I shall be whiter than snow.” Hyssop is a shrub, which was very common in that region, and was used extensively in the ritual of purification under the law. God commanded the Israelites to dip it in the blood of the animal sacrificed for the Passover, and sprinkle the blood on the lintel and door posts of the house in which they ate the Passover in the land of Egypt . Notice should be taken that David did not say, “I will purge myself with hyssop,” but “Purge me with hyssop.” He knew that all the ritualistic purification in the world would do him no good. His only help must come from the LORD Himself. He must do this work: and so it is with us. If the LORD will purge us we will be clean: and if He will wash us, we shall be whiter than snow. Otherwise, all is in vain. If He will but cleanse and wash us from our sins, we can again hear joy and gladness. As long as we are in the deep sorrow of true repentance, others around us may rejoice and be glad, but that does not really penetrate to our consciousness. Only the LORD can open again our hearts to hear that wonderful sound. When He does, the bones, which have been by the sorrow broken, can again rejoice. We are brought back to a position in which we truly rejoice in Him. “Hide Thy face from my sins and blot out mine iniquities.” One might wonder how God can hide His face from our sins without hiding it from us; and, of course, we do not want Him to hide His face from us. He does it by blotting out our iniquities. He considers them covered by the blood of His Son; and thus they are hidden from His face, and His face is hidden from them.

(Verses 10 through 13) Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from Thy presence; and take not Thy Holy Spirit from me. Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit. Then will I teach transgressors Thy ways; and sinners shall be converted unto Thee.

Notice that as David continues his prayer, he rightly ascribes to the LORD, and to Him alone the ability to put away this terrible sin, and as people today are so fond of saying, rehabilitate him. Two things are necessary in order that he be restored. The first is that, he must have a clean heart. He is not speaking of a natural heart transplant, but the taking away of all the evil in the center of his affections, and the replacing of it with good, and the only way that can take place is that the LORD remove these old evil desires and create in their place, the desire of good things only. The next thing he needs is a right spirit, a spirit that is only interested in righteous things. This also can only be implanted by the LORD. He continues, “Cast me not away from Thy presence; and take not Thy Holy Spirit from me.” To be cast away from the presence of the LORD is a terrible punishment, but one that David felt he deserved, according to the demands of justice. So he prayed that the LORD would not deal with him that harshly, but  do the opposite. "Cast me not away from thy presence.” For the answer to this prayer, he is depending upon the mercy of God; and that is also what we must depend upon. To be cast away from the presence of the LORD is one of the most drastic penalties God will send upon the wicked. (II Thessalonians I:9) “Who shall be punished with everlasting destruction from the presence of the Lord.” It is a penalty reserved for the wicked. David prays that God will neither thus cast him away, nor take His Holy Spirit from him. Next he prays, “Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit.” Since this was written after Nathan had come to him, David knew that God had promised, or declared that his sin was forgiven, but he also knew that God had not removed its consequences. It caused the death of David’s child, and brought warfare upon David all his days. So He prays, “Restore unto me the joy of Thy salvation.” Although he could be sure of God’s forgiveness, he carried great sorrow for those things brought on by his sin. We may have similar experience. Although we may feel that God has forgiven our sin, we may still be left with great sadness because of the consequences of it. In such experience we too have to pray that the Lord will restore the joy of His salvation, and uphold us with His free Spirit. That is, that He will set us free from that sorrow, and enable us to serve Him in that spirit of freedom. If He will do this, we will, by the change made in our lives, teach transgressors the ways of the LORD; and sinners will be turned from their evil ways to the way of the LORD.

(Verses 14 through 17) Deliver me from bloodguiltiness, O God, Thou God of my salvation: and my tongue shall sing aloud of Thy righteousness. O LORD, open Thou my lips; and my mouth shall shew forth Thy praise. For Thou desirest not sacrifice; else would I give it: Thou delightest not in burnt offerings. The sacrifices of God are a broken spirit: a broken and contrite heart, O God, Thou wilt not despise.

We do not pray for deliverance from something unless we recognize that we are either in it or in imminent danger of being in it. David realized that he was indeed guilty of the blood of Uriah, whom he had ordered his field commander to place in the heaviest fighting of the battle, and abandon. He knew that nothing he could do or say, and no sacrifice he could offer would take that “bloodguiltiness” away. His only hope is that God will deliver him from it. God is the One upon, Whom his salvation depends; for there is no other, who can deliver him. If the LORD will deliver him from this, his joy will be so great that he will sing aloud of the righteousness of God. He is not trying to make some deal with God, as people sometimes talk of doing, saying, “LORD, if You will do this for me, I will do such and such for You..” He is only anticipating the joy that such deliverance would give him. Also, if God will open his lips, his mouth will show forth the praise of God. Until then his mouth is so shut up with sorrow that he cannot praise the LORD as he should. Then he tells us that God does not want sacrifice. This is an unusual thought for that day. It was commonly taught that if I have sinned, I must bring the proper sacrifice to the priest, who will offer it as a sacrifice, and make an atonement for me. If this would do the job, David would be glad to give whatever sacrifice the LORD might demand. But burnt offering and sacrifices are not demanded. In fact, they would not even be acceptable. The only sacrifice God will approve is a broken spirit. Until God has brought him down to the very deepest repentance, the sacrifice is not complete, and therefore not acceptable. Yet there is a bright spot in all this. “A broken and contrite heart, O God, Thou wilt not despise.” No matter how great is our sin, if God has brought us down to the point that our heart is truly broken and contrite because of it, He will not despise, nor ignore our heart. What wonderful comfort there is in this!

(Verses 18 and 19) Do good in Thy good pleasure to Zion : build Thou the walls of Jerusalem . Then shalt Thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon Thine altar. 

Thus David prays that the LORD will “build the walls,” or give protection to Jerusalem . Since he has already said that sacrifices and offerings are not acceptable to God; but when the LORD shall “build the walls” He will be pleased with “the sacrifices of righteousness, with burnt offering and whole burnt offering,” it would seem that presently these offerings are not offerings of righteousness. If they were, would not God be pleased with them? In discussion of Psalm 50, we mentioned the fact that the Jews had lost sight of Him to whom the offerings pointed, and were trusting in the sacrifices themselves, which seemed to be the reason that God was not pleased with them. The same seems to be the case here. When, however, the LORD shall “Do good in Thy good pleasure to Zion : build Thou the walls of Jerusalem ,” this will also change. So this prayer seems to be not a prayer for the strengthening of the physical walls of a natural city, but a strengthening of the faith of the inhabitants of Zion , that they might offer “the sacrifices of righteousness.” When they can do this, their offerings will all be acceptable to the LORD.

This psalm is said to have been written concerning David’s enemy, Doeg the Edomite, who, seeing David at the house of Ahimelech the priest, when he was fleeing from Saul, went and told Saul where he had seen him.

(Verses 1 through 3) Why boastest thou thyself in mischief, O mighty man? The goodness of God endureth continually. Thy tongue deviseth mischief; like a sharp razor, working deceitfully. Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.

Although this is said to have been written about Doeg, it is readily seen to be the same as David has many times before said about the wicked in general. He addresses Doeg as, “O mighty man,” not because he is such a mighty warrior, or such a great man in any way, but because he boasts of his evil works. David asks of him, “Why do you boast of your mischief, or your evil?” Evil will not endure, but “The goodness of God endureth continually,” or forever. If a man must boast, let him boast of the goodness of God. It is of great value, and will endure forever. This wicked man, however, is continually devising, or causing trouble with his tongue, as it, like a sharp razor, works deceitfully, even cutting between friends to separate them. He is one of those wicked men, who love evil more than righteousness, and would rather tell a lie than tell the truth. It is a sad fact, but there are still many like him today.

(Verses 4 and 5) Thou lovest all devouring words, O thou deceitful tongue. God shall likewise destroy thee forever, He shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living.

A man like this may continue for a while, and may even seem to prosper; but since his deceitful tongue is constantly devouring, or destroying everything and everyone around him, he cannot continue on and on. God will destroy him forever. In the original languages in which the Bible was written, there are many words that are translated “destroy.” They have meanings all the way from slightly, or temporarily damaging something to that of eternally destroying it. Here, however, David leaves no room for argument about this. He says, “God shall likewise destroy thee forever.” That needs no explanation. He continues, saying, “He shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living.” So we may all say with David, “Why boastest thou thyself in mischief, O mighty man?”

(Verses 6 and 7) The righteous also shall see, and fear, and shall laugh at him: lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.

We are commanded of the Lord not to rejoice at the downfall of our enemy; but the day is to come, in which, because our enemies are also the enemies of our Lord, we shall rejoice at the judgments God sends upon the wicked: and we shall see that these are they who “made not God their strength; but trusted in the abundance of their riches, and strengthened themselves in their wickedness.”

(Verses 8 and 9) But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever. I will praise Thee forever, because Thou hast done it: and I will wait on Thy name; for it is good before Thy saints.

Some time ago I read a writing by one who is considered an expert in such matters. He said that olive trees have such longevity that, some of those on the mount of Olives today were there when our Lord Jesus and His disciples walked there. So David compares himself to a green olive tree in the house of God. The reason for this is that David trusted in the mercy of God. That wonderful mercy endures forever; and because of it, so shall we. He says, “I will praise Thee forever, because Thou hast done it.” That is, because God has cast down the wicked forever. This, of course is looking forward to His casting them into the lake of fire, as declared in Revelation 20:15. “And I will wait on Thy name; for it is good before Thy saints.” The LORD’S name is good before His saints, and to wait on His name is good before them. We should always wait patiently on Him, and on His name.

This is almost a repetition of Psalm 14. It has 1 verse less that 14, but is otherwise very similar.

(Verses 1 and 2) The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek after God.

We are sometimes prone to think of “a fool” as someone who is doing, or saying, what we consider foolish things in an effort to liven the party. This is not what David has in mind. Rather, his meaning is, “one who has no understanding.” He says, “The fool hath said in his heart, ‘There is no God.’” This can be reversed and it will still be true. He that says in his heart, “There is no God,” is a fool. Those, to whom God has given understanding, know that there is a God. Those, who, according to this definition, are fools, are corrupt, and have done abominable iniquities. Their every act is an abomination before God: because they have not acknowledged Him as God. “There is none that doeth good. There cannot be found among them even one that does good, that is, works righteousness. “God looked down upon the children of men, to see if there were any that did understand, that did seek God.” This seems to indicate that God made a special search to see if the descendants of men had sufficient understanding to seek God. Unless the heart of man is turned so that he will seek God, he cannot work righteousness, and this is the only good that God will recognize. Verse 3 will tell us the result of that search.

(Verses 3 and 4) Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one. Have the workers of iniquity no knowledge? Who eat up My people as they eat bread: they have not called upon God.

Search as He did, God found not one that sought Him. “Everyone of them is gone back,” is not to be considered as that they started out to seek God, but gave up, and abandoned the search. Rather, it means that they have gone backward, or in the opposite direction. Instead of seeking after God, “they are become altogether filthy.” Among them not one can be found who does good, or works righteousness. Their efforts are all devoted to evil instead. Now the Lord poses a question, “Have the workers of iniquity no knowledge?” He does not answer this with a simple “Yes,” or “No,” but by telling us what these wicked ones do, which gives us the answer in as strong terms as possible. “Who eat up My people as they eat bread: they have not called upon God.” Those who devour, or destroy, the people of God, with no more thought of consequences than they would have concerning the eating of bread, certainly have no real knowledge. They do not even call upon God, showing that they have no understanding of Him, or even knowledge of His existence.

(Verses 5 and 6) There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them. Oh that the salvation of Israel were come out of Zion ! When God bringeth back the captivity of His people, Jacob shall rejoice, and Israel shall be glad.

Although verse 5 is written in past tense, this is not unusual in prophecy: for God can speak of the future as already done, since past, present and future are all before Him at once. This prophecy of the destruction of the wicked, no doubt, looks forward to God’s final judgments upon them. The first statement of verse 6 clearly shows that this is future. “Oh that the salvation of Israel were come out of Zion !” This may embrace the resurrection of our Lord Jesus, inasmuch as in that, He took captivity captive. Yet the great manifestation of its glory awaits His return to gather all of His saints.

It is said that this was written concerning the treachery of the Ziphims, when they betrayed David to Saul.

(Verses 1 through 3) Save me, O God, by Thy name, and judge me by Thy strength. Hear my prayer, O God; give ear to the words of my mouth. For strangers are risen up against me, and oppressors seek after my soul: They have not set God before them. Selah.

David, knowing that he had been betrayed to Saul, who for a long time had been trying to kill him, prays that God will save him from Saul. The strangers are the Ziphims, or “Ziphites,” as they are sometimes called: and the oppressors are Saul and his army. As we study the life of David, we find that Saul never had any legitimate reason for wanting to kill him; but because of his own jealousy, he spent a great deal of time trying to do that very thing. Surely he had not “set God before him.” That is, he was not concerned with pleasing God. In our own experience this might be a very good description, not necessarily of any man, but of Satan and all his army of temptations, doubts, fears, etc., that are always attacking us. In this battle, God is our only help.

(Verses 4 and 5) Behold, God is mine helper: the LORD is with them that uphold my soul. He shall reward evil to mine enemies: cut them off in Thy truth.

Just as David was assured that God was his helper, we can have that same assurance if our trust is in the LORD. He will be with them also that “uphold our souls,” or lend support to us in times of trial. God will cast down Satan’s hosts that disturb us, just as he would reward evil to David’s enemies. David’s prayer should be ours: “Cut them off in Thy truth.”

(Verses 6 and 7) I will freely sacrifice unto Thee: I will praise Thy name, O Lord; for it is good. For He hath delivered me out of all trouble: and mine eye hath seen his desire upon mine enemies.

When we can feel that the LORD has given us the deliverance for which we prayed, we are ready to freely offer sacrifice to Him, and to praise His name. His name is always good, and seems especially so at that time; for through it He has delivered us. The sacrifice we offer is not that of burning the flesh of animals on an altar, but the offering of which David speaks in Psalm 50:23, “Whoso offers praise glorifieth Me: and to him that ordereth his conversation aright will I shew the salvation of God.”

Without question, this psalm is a prayer of David, in which he prays for deliverance from a situation which has become so bad that even in “the city,” Jerusalem , there is strife: and even friends he trusted, had turned against him, together with the enemy, who is always seeking his destruction. There are also passages in this psalm that could even be considered as the complaint of our Lord Jesus in His suffering on the cross. Yet it so clearly depicts a situation that exists today among the Lord’s people, that I am convinced that it is more beneficial to us to consider it from that perspective.

(Verses 1 through 3) Give ear to my prayer, O God, and hide not Thyself from my supplication. Attend unto me, and hear me: I mourn in my complaint, and make a noise; because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me.

These first three verses are a prayer that God will listen to our supplication and complaint, which is brought forth by the oppression of the wicked, and the voice of our enemy. Of course, our enemy is always Satan, although he may approach us from many different directions, and by various means. He is always “casting iniquity upon us.” Not only does he try to lead us into committing iniquity, but he even causes iniquity to be cast upon us by those who spread false rumors about us. Those who hate us are engaged in what we sometimes hear called, “muckraking,” and, if they cannot find anything, they will engage in “character assassination” by making up false reports, and spreading them. Even when they find that people know the report is not true, they never apologize to either the one about whom they have spread the report, or to those whom they have misled by the report.

(Verses 4 and 5) My heart is sore pained within me: and terrors of death are fallen upon me. Fearfulness and trembling are come upon me, and horror hath overwhelmed me.

Nothing in this life can cause us more sorrow of the heart than to see the spread of rumors concerning us, that we know to be false, but nothing we can do will stop them. Such things bring us to the point that we feel certain that, our life, so far as any usefulness it can have for the people of God is concerned, is over, unless the LORD intervenes. We feel completely overwhelmed by the horror of the whole situation.

(Verses 6 and 7) And I said, Oh that I had wings like a dove! For then would I fly away, and be at rest. Lo, then would I wander far off, and remain in the wilderness. Selah. I would hasten my escape from the windy storm and tempest.

This is the conclusion to which we are brought when such a situation as described above continues on and on. We even begin to wish, not only that we could fly away to the wilderness, but sometimes we even pray that the Lord will cut our life short, and take us away soon. Then we remember what Solomon said, (Ecclesiastes 3:1-2) “To every thing there is a season, and a time to every purpose under the heaven: a time to be born, and a time to die _ _ _.” Since God is the One, Who has set these times, it is our duty to wait upon Him. In His time He will deliver us. This is the only thing that makes such experience bearable. Until He sets us free, all we can do is to “ride out the storm.”

(Verses 8 through 11) Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city. Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it. Wickedness is in the midst thereof: deceit and guile depart not from her streets.

This should also be our prayer, “Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.” We are not to pray for the destruction of the people, but for the destruction and division of their tongues. That is, for the complete cessation of these false reports that they have spread. Everywhere that these reports continue, we will continue to see violence and strife in the city. To David, as to all the Jews, Jerusalem was, and is, the city of God . It was there He had them build His temple, which, to the Jew, is still the only place he can legally offer sacrifice to God. So, in that manner, to the professed Christian, the “gospel church” is the proper place for offering his service to God. I use the phrase, “gospel church,” not in reference to any denomination as such, but to all who profess to believe in our Lord Jesus the Christ. Is there not today much violence and strife in this city. Everyone seems to have forgotten what our Lord said are the first and second greatest commandments. Then, with each trying to substitute for them his own little group’s interpretation of a few scriptures to the neglect of all the rest, we have violence and strife in the city. The whole city is in this violence and strife, engaged in civil war among themselves, and presenting no united front against the real enemy, Satan. Constantly, (“day and night”) “they go about upon the walls thereof: mischief also and sorrow are in the midst of it.” Who are they that go about this city upon the walls thereof? Are they not those who are appointed watchmen? If they are truly watchmen, and doing the work to which they were appointed, why are “mischief also and sorrow in the midst of it. There is today so much  “in-fighting” among those who claim to be servants of God, that they have neither time nor energy to focus upon the real enemy, Satan. Instead, they are so caught up in his net, that their watching for the welfare of the city has been cast aside, and they are themselves the cause of much of the wickedness that is “in the midst thereof,” and the deceit and guile that “depart not from her streets.” Surely, “organized Christianity” is in a terrible state of decay.

(Verses 12 through 14) For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: but it was thou, a man mine equal, my guide, and mine acquaintance. We took sweet counsel together, and walked unto the house of God in company.

Having spoken in general concerning the wickedness that has been brought into the city, David returns to his personal experience. This is one of the passages of this psalm that some think properly apply to the treachery of Judas against our Lord Jesus. However, I still think it has great value to us when applied to our own experience. There is an old saying, which, though not scripture, contains a very solid natural truth: “You must watch your friends; you already know what your enemies will do to you.” If it had been an enemy who set out to destroy us, with his false rumors and accusations, it not only would have been no surprise, but we also could have found ways to avoid him. In fact, we would have expected nothing less of him, and would have been prepared. But this was one, “mine own equal.” This is not said to give the idea of setting one person as more important than another, or better than another. It only shows that this man was one whom I considered as my close friend, one who, as I thought, was in full agreement with me. He was even my guide, one who led me in some things: I thought I knew him; he was “Mine acquaintance.” We even entered into discussions together; and our fellowship in those discussions was sweet. We went together to the house of God. What happened? The deceit and guile in the streets of “the city” overthrew him, and he turned against me. Perhaps, you have never had such an experience. If not, that is wonderful. But if you have, you know exactly what is under consideration.

(Verses 15 through 17) Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings and among them. As for me, I shall call upon God: and the Lord shall save me. Evening, and morning, and at noon will I pray, and cry aloud: and He shall hear my voice.

Notice should be taken that, David changed in verse 15 from the singular, in which he described the false friend, to the plural, which refers back to the wicked, who have caused all the trouble in the first place. He prays that they be seized upon by death, but taken “down quick into hell.” This seems to mean that it is his desire that death lay hold upon them, but before it renders them unconscious, they go down “quick,” or alive, into hell. The reason for such a prayer is that, “wickedness is in their dwellings, and among them.” This is not a matter of their being misled, and as a result are doing evil; but wickedness is even their habitation. It is among them, and even in their dwelling places. He then declares his confidence in spite of these wicked. “As for me, I shall call upon God; and the Lord shall save me” As long as we have this assurance, we can face whatever may come. The phrase, “evening, and morning, and at noon,” is not intended to mean just three times a day, but rather, all day long, or continuously, “will I pray, and cry aloud: and He shall hear me.” We are told in God’s word, “Pray without ceasing,” and this is exactly what David said he will do. “And He shall hear my voice.” Not only will we pray, but also God will hear us.

(Verses 18 and 19) He hath delivered my soul in peace from the battle that was against me: for there were many with me. God shall hear, and afflict them, even He That abideth of old. Selah. Because they have no changes, they fear not God.

All this battle that was against David, and had caused so much violence, strife, and deceit in the city, has now been put behind him: for God has delivered him. We must also remember that, it is only He, Who can deliver us. When He says, “For there were many with me,” he is not saying that there were many on his side, but that there were many around him. That is, many enemies had surrounded him. Then he says, “God shall hear,” that is, “He shall give a favorable answer to my prayer.” When He does, He will afflict them. We can always depend upon the Lord to bring down the enemies of truth. He may not do so today, or as soon as we would desire: but, at His time He will do it. This is the same God, Who “abideth of old.” He is the Ancient of Days, and is God forever. These wicked do not fear God, because “they have no changes.” That is, since they have not suffered any setbacks, and God has not yet sent judgment upon them, they do not think about such, and therefore have no fear of Him.

(Verses 20 and 21) He hath put forth his hands against such as be at peace with him: he hath broken his covenant. The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.

This is the description of the wicked as he sets forth to deceive us, and is therefore a warning to us to beware of the smooth talker and the flatterer. Their words may sound very smooth and friendly, but their intent is to cause trouble and strife. If we follow them, we will be snared in their net.

(Verses 22 and 23) Cast thy burden upon the LORD and He shall sustain thee: He shall never suffer the righteous to be moved. But Thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in Thee.

If we want help that will sustain us whatever may come, it is the LORD, to Whom we must go. He will never suffer the righteous to be disturbed, but will sustain them forever. On the other hand, He will bring the wicked down to the pit of destruction. He will cut off those who shed blood and practice deceit. He knows “how to deliver the godly out of temptations, and to reserve the unjust unto the Day of Judgment to be punished.” Is not this reason enough for us to trust Him?

Chapter 56

(Verses 1 through 4) Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me. Mine enemies would daily swallow me up: for they be many that fight against me, O Thou most High. What time I am afraid, I will trust in Thee. In God I will praise His word, in God I have put my trust: I will not fear what flesh can do unto me.

Here we find David again praying that God will be merciful unto him, because his many enemies are bent on his destruction. Perhaps, we do not have as many men seeking to destroy us as did David; but Satan’s forces are always gathered against us. Men may at times be involved in this: but, if they are not, we still have all manner of temptations, doubts, fears, etc. to face. So we also need the mercy of the Lord, just as much as did David. These enemies are constantly trying to swallow us up, just as were his. So we have to call upon the LORD for help, and trust in Him for deliverance. When these enemies make us afraid, we have only Him in Whom to trust: but He is sufficient. So as our trust is in Him, we have no fear that our enemies can overcome us. When our trust is in Him, we too can say, “I will not fear what flesh can do unto me.

(Verses 5 through 7) Every day they wrest my words: all their thoughts are against me for evil. They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul. Shall they escape by iniquity? In Thine anger cast down the people, O God.

Just as David’s enemies gathered themselves together, hid themselves in ambush, and kept themselves fully informed of his whereabouts, and what paths he traveled, that they might unexpectedly attack him, so the hosts of Satan daily do unto us. It is unpleasant, to have people around us, seemingly waiting for us to say something that they can twist to mean something we never intended. In the same way, it is sad, and even somewhat frightening, to begin thinking about something our Lord has taught, or some experience of His mercy we have enjoyed, and, without any intent of such, and no warning, have our train of thought twisted so that we are suddenly thinking of some evil we have suffered from someone, or even to thoughts of “getting even” with the perpetrator of that event. In such times there is only One, to Whom we can go for help. That is the LORD. Then we have to beg Him to cast down these wicked ones, not the people we think may have wronged us, but the evil temptations that have disturbed our minds.

(Verses 8 through 11) Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book? When I cry unto Thee, shall mine enemies turn back: this I know; for God is for me. In God will I praise His word: in the LORD will I praise His word. In God have I put my trust: I will not fear what man can do unto me.

Back in verse 7, David asked the question, “Shall they escape by iniquity?” This is the strongest way of saying that they shall not so escape. Their iniquities assure us that God will, indeed, call them to account, and there is no escape. This applies not only to evil men, but also to the hosts of Satan, who always surround us. God shall in His anger cast them down. Now he says, “Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?” Wherever we go, and whatever we do, we are still under the watchful eye of God. Our news reports are constantly filled with stories about children who have wandered away from their parents. Most of them are eventually found; but some are not. It cannot be thus with the Lord’s children; for He knows all their wanderings. They cannot get out of His sight. Therefore, since in much of his wanderings, David has been crying before God, he prays that the LORD will put his tears into His bottle, that is, that He will keep them in remembrance before Him. He also asks, “Are they not in Thy book?” Surely the LORD keeps a record of the tears of His children. He does not have to use a physical book as we do to keep records. He never forgets anything; the record in His memory is far more sure than any written one that man can write, though it were engraved in stone. The remainder of this text is a declaration of David’s confidence in God. The first thing we notice is that, he knows his calling upon the LORD will make his enemies turn back, or retreat. He knows this, because God is for him, or is on his side. No doubt, this knowledge has been brought about by the many experiences he has had of  God’s delivering him from them in times past. Now he will, in the LORD GOD, praise the word of God. Since he knows the word of God to be true and steadfast, he knows it is worthy to be praised. Then he makes a declaration in which we all should join: “In God have I put my trust: I will not be afraid what man can do unto me.” Our Lord Jesus has told us:, “Fear not them which kill the body, but are not able to kill the soul: but fear Him Which is able to destroy both soul and body in hell.”

(Verses 12 and 13) Thy vows are upon me, O God, I will render praises unto Thee. For Thou hast delivered my soul from death: wilt Thou not deliver my feet from falling, that I may walk before God in the light of the living?

We too, should remember that the vows of our God are upon us. In case you may have forgotten, let me remind you that, when you confessed faith in our Lord Christ Jesus, and were baptized in His name, your action declared your vow more eloquently than words can express. It said that you believed Christ Jesus died, was buried, and rose again, to save you from your sins; and because He did, you will walk in newness of life for Him, following His commandments and examples. That is the vow you and I have upon us. So let us render praises unto God; for He has delivered our souls from death. Since He has already done this for us, surely He will also deliver our feet from falling, that we may walk before Him in the light of the living.

(Verses 1 through 3) Be merciful unto me, O God, be merciful unto me: for my soul trusteth in Thee: yea, in the shadow of Thy wings will I make my refuge, until these calamities be overpast. I will cry unto God most High: unto God That performest all things for me. He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth His mercy and His truth.

This psalm is said to have been written as David’s prayer for deliverance from Saul, after David let Saul go without harm, when he came into the cave in which David was hiding. (See I Samuel 24). What the occasion of this prayer was is of less value to us than its substance. Notice that David is praying for the mercy of God, not pleading some good work of his own. He knew that he was in a time and place of potential danger. Although he had shown mercy to his enemy Saul, he knew that his works were not sufficient to plead before God. His only foundation upon which to expect God’s help, was His mercy, just as it is with us. We cannot plead our works; because they are not worthy to be set before Him. He does declare that his soul trusts in God. And thus it must be with us, if we expect any help from Him. For the writer of The Hebrew Epistle says, “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.” (Heb. 11:6) Because David trusted in the LORD, he could say, “Yea, in the shadow of Thy wings will I make my refuge, until these calamities be overpast.” This is an illustration David often uses, “in the shadow of Thy wings.” It is obvious that the picture he presents is that, just as little chicks run to the mother hen and get under her wings for protection in time of danger, so we turn to the LORD, and look to Him for shelter. When we do this, we will find exactly what David found. This God Who does all things for us, (not that He is a servant, as some try to portray Him, to do whatever we tell Him to do; but that He is able to do all things, and will take care of us through all,) “shall send from heaven, and shall save me from the reproach of him that would swallow me up. God shall send forth His mercy and truth.”

(Verses 4 through 6) My soul is among lions: and I lie even among them that are on fire, even among the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Be Thou exalted, O God, above the heavens; let Thy glory be above all the earth. They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.

He here declares that he is among, or surrounded by, enemies that, like lions, would tear him to pieces, and whose teeth are like spears and arrows. Even their tongue is a sharp sword. That is, they are spreading lies and evil threats against him. In spite of being in such grave danger, he praises God, saying, “Be Thou exalted, O God, above the heavens; let Thy glory be above all the earth.” That which brings forth such praise is that, God has caused these enemies, who have prepared a net for his steps, and have dug a pit for him, to fall into the same pit they dug for him. Thus the LORD has delivered him from these enemies.

(Verses 7 through 11) My heart is fixed, O God, my heart is fixed: I will sing and give praise. Awake up, my glory; awake psaltery and harp: I myself will awake early. I will praise Thee, O LORD, among the people: I will sing unto Thee among the nations. For Thy mercy is great unto the heavens, and Thy truth unto the clouds. Be Thou exalted, O God, above the heavens: let Thy glory be above all the earth.

Certainly there can be no difficulty in understanding this. David is declaring the mercy, glory, and praise, of God; all of which are greater than can be contained in both the earth and the heavens. He says his heart is “fixed.” It is fastened, or anchored, upon God, and therefore it cannot be moved, or disturbed: and he is determined to praise the LORD, even awaking early for this purpose. He was not as many are today. On days set aside for worship of God, they drag around and do not even arrive at the church building until after time appointed for the services to begin. David wanted to get an early start, and so should we. Not only so, but He says, “I will praise Thee, O LORD, among the people: I will sing unto Thee among the nations.” As we have pointed out before, when, in Old Testament usage we find “the people” and “the nations,” (or the heathen) together, the meaning is, “both Jews and Gentiles,” for “the people” refers to the Jews, and “the nations,” to the Gentiles. Thus David says that he will praise the LORD among the people, (the Jews, or as he views them, the LORD’S people) but he will not stop there. He will also sing unto the LORD among the nations (those who do not even believe in the LORD.) We should never be ashamed to praise Him, even among those who do not believe in Him.

Chapter 58

(Verses 1 and 2) Do ye indeed speak righteousness, O congregation? Do ye judge uprightly, O ye sons of men? Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.

It is reasonably obvious that David is here addressing, not a congregation of the LORD’S people, but a gathering of the wicked. There seems to be a pattern of word usage today that might influence some to get the wrong impression of this first question, inasmuch as we most often use “congregation” in reference to a religious gathering, while using “audience,” “conclave,” “council,” or some other word, to describe a group gathered for some other purpose. The congregation here might be as are many gatherings we have today; men proposing to search for the answer to some question they think to be of importance. The two questions David asks them are: “Do you speak righteousness? And “Do you judge uprightly?” It should be clear to anyone that, unless the answer to both questions is an affirmative, nothing worthwhile can be accomplished. Then he gives the real answer to both these questions at the same time. “Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth.” This seems to adequately describe all the meetings that are being held today to study the problems of humanity, from those that are worldwide down to those of the community. Those who engage in them, although they claim to be seeking the answers to the problems of society, are only trying to further their own agenda, which is indeed working wickedness in the heart; and they “weigh,” or consider “the violence of their hands in the earth.” Usually their final recommendation of a solution is either to meet violence with more violence, or to spend more money on the problem, so that there will be more temptation for those who receive the money to make matters worse, in order to get more money spent on the problem. Thus they widen and intensify the cycle of violence. Should anyone suggest that they look to the word of God for a workable and profitable solution, he would immediately be “shouted down.” To turn back to God’s teaching is not politically correct.

(Verses 3 through 5) The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear; which will not hearken to the voice of charmers, charming never so wisely.

Before commenting upon this, lest we begin to think ourselves better than those described by David, let us consider a quotation of the Apostle Paul, in Ephesians 2:1-2. “And you hath He quickened, who were dead in trespasses and sins; wherein in times 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 our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.” Surely this concludes us all as wicked by nature, and therefore included in David’s description. The only way any of us will ever escape “the damnation of hell,” is through the grace of our God. If we are now better than they, it is because of His grace. “By grace are ye saved.” So “the wicked go astray as soon as they be born, speaking lies.” No man ever has to learn to tell lies. That is a trait of nature that is as natural as eating, or drinking water. Even those who have been quickened by the power of God still find their nature inclined toward falsehood. We have a natural tendency, when telling of some experience we have had, although we try to relate it accurately, to shade everything a little in our favor. This does not mean that we are deliberately lying about the matter, but simply that our nature has that tendency, and therefore we need to guard against it. “Their poison is as the poison of a serpent.” Whether or not we have been bitten by a snake, we have all heard, or seen enough  concerning snakes, that we know their poison can cause great pain, and even death. The same is true with the poison of wickedness, which is the poison of the wicked. We have been told by those who claim to be experts concerning snakes, that a very young Rattlesnake is just as deadly as a much larger one; because, although the larger one has more venom, the young one’s venom is more concentrated, and therefore stronger. In Israel , and areas thereabout, a snake charmer was a common sight. He would have a covered basket in which was a poisonous snake, such as an Adder, or even a Cobra. The charmer would have a flute, which he would begin playing, and at the same time he would remove the cover from the basket. As he played his flute, the snake would raise its head, and begin to sway back and forth in time to the music. When the music stopped, the snake would settle down in the basket, and the cover would be put back on the basket. This man was called a “charmer.” David likens the wicked to a deaf Adder, one that will not, or cannot hear the music; and therefore cannot be charmed by the charmer, no matter how wise he may be. Such a snake is always dangerous. So are the wicked

(Verses 6 through 9) Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O Lord. Let them melt away as waters which run continually: when he bendeth his bow to shoot his arrows, let them be as cut in pieces. As a snail, which melteth, let every one of them pass away: like the untimely birth of a woman, that they may not see the sun. Before your pots can feel the thorns, He shall take them away as with a whirlwind, both living, and in His wrath.

As David considers these wicked ones, he prays that God will “break their teeth, O God, in their mouth: break the great teeth of the young lions, O God.” He realizes that God is the only One Who is able to stop them. Although they have the poison of serpents, and are as ferocious as young lions, God is able to neutralize them, so that they will be as if their teeth were all broken out. He continues his prayer. No doubt, his reference is to a pond or reservoir, from which the water is allowed to flow continuously, when he says, “Let them melt away as waters that flow continually,” and not a spring fed” running stream, which might flow indefinitely; for it is his desire that they may completely cease. When they begin to attack the righteous, his prayer is that their weapons be completely destroyed, “cut in pieces.” A snail, left in the hot sunshine, will soon melt away, and his desire for the wicked is that they do the same. He prays that they might pass away without seeing the sun, just as the stillborn never see the light of day. In verse 9, he uses an expression that may seem a little obscure until we consider that in that area fire wood is, and always has been, somewhat scarce. So, to warm water in a pot, they would use whatever combustible materials might be at hand. Thorns, that is, thorn bushes, were often used thus. So, “Before your pots can feel the thorns,” readily answers to an expression we often hear today, “Before the water gets hot;” and, of course, means “without delay.” Therefore without delay the LORD will take the wicked away. This will be suddenly, as with a whirlwind, and while they are still alive. This He will do in His wrath.

(Verses 10 and 11) The righteous shall rejoice when he seeth the vengeance: He shall wash His feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily He is a God that judgeth in the earth.

“The righteous shall rejoice when he seeth the vengeance,” is adequately explained in II Thessalonians 1:6-10. In the day in which vengeance is wrought on the wicked, the righteous shall all be resting in His presence. Revelation 14: 18-20 sets forth the fulfilling of, “He shall wash His feet in the blood of the wicked. Jesus is the One Who shall tread “the great winepress of the wrath of God.” In doing so, He shall wash His feet in the blood of the wicked. When that day comes, it will be apparent to all men that, “Verily, there is a reward for the righteous: verily He is a God that judgeth the earth.”

Chapter 59

(Verses 1 through 5) Deliver me from mine enemies, O my God: defend me from them that rise up against me. Deliver me from the workers of iniquity, and save me from bloody men. For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O LORD. They run and prepare themselves without my fault: awake to help me, and behold. Thou therefore, O LORD God of hosts, the God of Israel, Awake to visit all the heathen: be not merciful to any wicked transgressor. Selah.

We are told that this Psalm is David’s prayer when Saul sent men to watch David’s house, with orders to kill him. All of these men were soldiers of Saul, and fully experienced in battle and violence, as was Saul himself. So these enemies are not only the soldiers who watched his house, but also those who sent them, including Saul himself. As in many of his psalms, we can apply this to our own lives by remembering that Satan’s forces, that are always gathered against us, are to us very much as were David’s enemies to him. They seek to destroy us. David prays that God will defend and deliver him from these enemies, for they are mighty. He does not claim that he has not committed any sin or transgression, but that such is not involved in this situation. These enemies are not concerned with any transgression he may have committed, for “they run and prepare themselves without my fault.” If we read the account given in II Samuel concerning Saul’s efforts to kill David, we see that it was all brought on by Saul’s jealousy of David, and had nothing to do with any transgression of David. So David prays, “Thou therefore, O LORD God of hosts, the God of Israel, Awake to visit all the heathen: be not merciful to any wicked transgressors.” This is one time that, in The Psalms, “the heathen” refers not to the Gentiles, but to the wicked ones who are trying to destroy David. He prays that God will show them no quarter.

(Verses 6 and 7) They return at evening: they make a noise like a dog, and go round about the city. Behold, they belch out with their mouth: swords are in their lips: for, Who, say they, doth hear?

Apparently, as men bent on evil usually do, they hide out in the daytime, and at night become more bold; and go around through the city, trying to get information about where David is, and how best to attack him. The evil words that come forth from their mouths are as filthy as the vomit of a dog, and as dangerous as swords. They think no one knows of their evil plans.

(Verses 8 through 10) But Thou, O Lord, shalt laugh at them: Thou shalt have all the heathen in derision. Because of his strength will I wait upon Thee: for God is my defense. The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.

Although these wicked enemies think no one can hear them, God will laugh at them; not a laugh of humor, but one of derision: because they thought He did not know what they were doing. David says, “Because of his strength will I wait upon Thee.” This enemy is so strong that David cannot overcome him alone, so he will wait upon the LORD. So it often is with us. God is our only defense, but He is sufficient. This great God will go before (“prevent”) us, so there is nothing to fear, and He will let us see our desire upon our enemies. We shall be delivered from them.

(Verses 11 through 13) Slay them not, lest my people forget: scatter them by Thy power; and bring them down, O LORD our shield. For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak. Consume them in wrath, consume them that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth.

Notice that David prays particularly that these wicked ones be not slain. If they were slain David’s people might forget that it is God, Who delivered them. But, if God, Who is our shield, will scatter them and break their power so that they cannot carry on their evil works, His mercy and power will be much more remembered. For all the sin of their mouth and the words of their lips, (that is, for all the evil things they have boasted they were going to do, and all the false reports they have spread) let them be taken in their pride. That is, let them be broken at the very height of their evil efforts, when they are most confident of achieving their evil schemes. Let this destruction of their power be for the cursing and lying they speak. “Consume them in wrath, consume them that they may not be.” Were it not for what he says as he continues, we might think he has changed his mind, and wants all of these consumed by death, but such is not the case. He only desires that their power be broken, and that they be made so impotent that they will “know that God ruleth in Jacob unto the ends of the earth.”

(Verses 14 and 15) And at evening let them return; and let them make a noise like a dog, and go round about the city. Let them wander up and down for meat, and grudge if they be not satisfied.

In verses 6 and 7 David said these wicked ones were coming out in the evening, or darkness, and going through the city, belching forth their boasts of the evil they intended to do. Now he prays that they be allowed to continue coming forth in the evening like dogs, to wander over the city, but for an entirely different reason. “Let them wander up and down for meat, (food) and grudge (groan) if they be not satisfied.

(Verses 16 and 17) But I will sing of Thy power; yea, I will sing aloud of Thy mercy in the morning: for Thou hast been my defense and refuge in the day of my trouble. Unto Thee, O my strength, will I sing: for God is my defense, and the God of my mercy.

David declares that while these broken enemies are wandering around seeking food, He will be singing of the power and mercy of God. He will sing in the morning: that is, this will be his first employment of the day, because the LORD has been his defense and refuge in the day of his trouble. When he says, “Unto Thee O my strength will I sing,” he is not trying to glorify his physical strength, but God Himself, because God is his strength, just as He also is ours. He is our defense and the God of all the mercy we ever have received, or ever shall receive; and that mercy is all we shall ever need. So surely we should praise Him.

(Verses 1 and 2) O God, Thou hast cast us off, Thou hast scattered us, Thou hast been displeased; O turn Thyself to us again, Thou hast made the earth to tremble; Thou hast broken it: heal the breaches thereof; for it shaketh.

Here we find David in a very somber mood. He knows that the reason Israel has not been victorious over her enemies is that God has been sufficiently displeased with her that He has momentarily cast her off, and scattered her army. So now he prays, “O turn Thyself to us again,” He realizes that Israel ’s only help is God, and until He gives His blessing, all her efforts are in vain. Since He has withdrawn His presence from Israel , it is as if the whole world has been made to tremble, and is broken. So his prayer is, “Heal the breaches thereof; for it shaketh.” When the Lord withdraws from us, it seems the whole world shakes, and nothing seems right at all. The only cure for this condition is that the Lord again draw us close to Himself

(Verses 3 through 5) Thou hast shewed Thy people hard things: Thou hast made us to drink the wine of astonishment. Thou hast given a banner to them that fear Thee, that it may be displayed because of the truth. Selah. That Thy beloved may be delivered; save with Thy right hand, and hear me.

Since in verse 1 David confesses that the LORD has been displeased with Israel , and has for that reason cast them off and scattered them, it must follow that some in Israel have committed transgressions that displeased Him. As a result of these transgressions the LORD has shown His people some hard things, some very difficult times, even “the wine of astonishment.” They have been brought to shame before their enemies. Nevertheless, this very difficulty is “a banner to them that fear God,” a flag, or rallying point for them. We must remember that, as the Apostle Paul said, “They are not all Israel that are of Israel .” This is a truth that did not just come into being when our Lord Jesus came into the world, but has been true from the beginning. When Moses led the children of Israel out of Egypt , it was true, and so it was in the wilderness, and even in David’s day. Nevertheless, the troubles brought on Israel for the sake of these, is, as is often said today, “a wake up call” for true believers, those who fear the LORD. This banner is set on display because of the truth. Thus the true believers are called together that they may call upon the LORD: and He will both hear and save them with His “right hand,” or power.

(Verses 6 through 8) God hath spoken in His holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth . Gilead is Mine, and Manasseh is Mine; Ephraim also is the strength of Mine head; Judah is My lawgiver; Moab is My wash pot; over Edom will I cast out My shoe. Philistia , triumph thou because of Me.

Certainly God is always holy; but the expression, “God hath spoken in His holiness,” seems to have the special significance of saying that His entire being, which is His holiness, is called upon to witness this declaration, and therefore it cannot be changed. The declaration is: “I will rejoice, I will divide Shechem, and mete out the valley of Succoth ; (or divide it by measuring;) “ That is, God alone shall divide these places, or shall say who will dwell there. He will allot them as it pleases Him Further, He says, “Gilead is Mine; Ephraim is the strength of Mine head; Judah is My lawgiver.” Gilead was, evidently the source of certain medicinal supplies, for we find several expressions of scripture that refer to “balm” or healing, as being in Gilead . Jeremiah 8:22 says, “Is there no balm in Gilead ?” This seems to indicate that that would be an unusual situation. Ephraim, of course refers to the tribe of Ephraim and the area they inhabited. When He says “ Judah is My lawgiver,” it is in reference to the fact that David and his descendants were chosen of God as the ruling family of Israel ; and has special reference to the fact that it is from the tribe of Judah that our Lord came according to the flesh. Many have tried to spiritualize verse 8; and if that is their desire, they are welcome to it. It seems that He is simply showing that the LORD is so great that the land of Moab, although to us a fairly large area, is to Him no more than a washpot, a fairly large pot used to boil clothes in during the laundering operation. Edom , another large area, is so small in comparison to Him, that, were He as a man, to stop to cast a little sand out of His shoe, the fall out would cover the whole country of Edom . When He says, “Philistia, triumph thou because of Me,” it is not to be taken as a prophecy that Philistia (the Philistines) will be made to triumph over Israel in the end, but a slight re-arrangement of the wording might make the meaning a little clearer: “Philistia, because of Me you triumph.” Thus it is a warning to the Philistines lest they think themselves great, and try to destroy Israel . They have won the present battle only because the LORD for His own purpose delivered Israel into their hands.

(Verses 9 through 12) Who will bring me into the strong city? Who will lead me into Edom ? Wilt not Thou, O God, Which hadst cast me off? And Thou, O God, Which didst not go out with our armies? Give us help from trouble: for vain is the help of man. Through God we shall do valiantly: for He it is that shall tread down our enemies.

The present distress seems to have taught David a great lesson. We find in some of his earlier psalms references to his prowess as a warrior: and, although he gives God the praise for making him such, he seems to, at times, give the impression that he might be relying somewhat on the past blessings to see him through future battles. Here the “banner” has been given him that causes him to know the truth. That truth is that not even he can win the battle without the LORD. So now he asks, “Who will bring me into the strong city? Who will lead me into Edom ?” He realizes that it is foolish to attempt going in his own strength. In verses 10 and 11, he prays that God, Who did not go with his armies, but cast them off, thus bringing defeat upon them, will give them help from trouble. He declares that the help of man is vain: it is not dependable. If God does not bring him into the strong city as a conqueror over his enemies, he cannot get there. So it is with us in all our battles against the forces of Satan. Let us never be so lifted up in our minds that we forget this. Rather, let us remember what the Apostle Paul said, “When I am weak, then am I strong.” The only strength we have is in God. When we realize and acknowledge our weakness, He gives us His strength. Verse 12 is the conclusion of this matter. “Through God we shall do valiantly: for He it is that shall tread down our enemies.”

(Verses 1 through 3) Hear my cry, O God; attend unto my prayer. From the end of the earth will I cry unto Thee, when my heart is overwhelmed: lead me to the rock that is higher than I. For Thou hast been a shelter for me, and a strong tower from the enemy.

As he begins this prayer, David begs God to hear his cry, and attend unto his prayer, That is, that He will not only hear him, but also give a favorable answer. Even if he might be at such a remote place as the end of the earth, he will still cry unto the LORD when his heart is overwhelmed. Such also is the experience of all God’s children. That for which he prays is that God will “lead me to the rock that is higher than I.” Inasmuch as in earlier psalms, David has declared that the LORD is his “Rock,” his “fortress,” and his “high tower,” it seems that this is a prayer that God will draw him closer to Himself, and give him a greater feeling of fellowship with the LORD. This surely is a Rock that is higher than David, and higher than any of us. God is our Rock, and when He draws us to Himself, we are safe from any storm that may come. David is well aware of this, and that is the reason for his prayer.

(Verses 4 and 5) I will abide in thy tabernacle forever: I will trust in the covert of Thy wings. Selah. For Thou, O God, hast heard my vows: Thou hast given me the heritage of those that fear Thy name.

We sometimes hear people say that, “tabernacle” applies to a temporary structure: but if we read a little farther in the dictionary, we find that it also means “a temple, or a place of worship,” with no reference to the length of its duration. When David said, “I will abide in Thy tabernacle forever,” it is evident that he did not consider it temporary. God’s children shall indeed abide in the place of worship of God, whether in a building, or not, while in this world, and in eternity they shall never be separated from Him; for there “the tabernacle of God is with men.” He says, “I will trust in the covert of Thy wings.” A covert is a hiding place; and with the wings of God as our hiding place, no evil can ever find us. God has heard our vows, and that we need to always keep in mind. Whatever vows we have made, we had better pay. We are safe forever, for God has given to us the heritage of those who fear His name.

(Verses 6 through 8) Thou wilt prolong the king’s life; and his years as many generations. He shall abide before God forever: O prepare mercy and truth, which may preserve him. So will I sing praise unto Thy name forever, that I may daily perform my vows.

No doubt, this is David’s praise to God for the many blessings with which He had blessed him, and had promised for the future: but it also seems to be prophetic of our Lord Christ Jesus. The Father has indeed prolonged His life. His enemies thought they had destroyed Him, but the Father raised Him from the grave; and He is alive forever; and He shall abide before God for evermore. He is the embodiment of mercy and truth, and they preserve Him. Surely we should all join with David as he says, “So will I sing praise unto Thy name forever, that I may daily perform my vows.”

(Verses 1 and 2) Truly my soul waiteth upon God: from Him cometh my salvation. He only is my rock and my salvation; He is my defense; I shall not be greatly moved.

This presents David in a very contented situation. His soul is content to wait upon the LORD. As he considers the matter, he is convinced that his salvation can come only from God; because, as he says, “He only is my rock and my salvation.” Since the LORD is his defense, he is sure that nothing that comes can cause him to be greatly disturbed (“moved”). How wonderful it is to be able to fully rest in the LORD.

(Verses 3 and 4) How long will ye imagine mischief against a man? Ye shall be slain, all of you: as a bowing wall shall ye be, and as a tottering fence. They only consult to cast him down from his excellency: They delight in lies: they bless with their mouth, but they curse inwardly. Selah.

This is addressed to, and is about, the wicked. His question to them is: “How long will ye imagine mischief against a man?” This man, against whom they are imagining, or plotting evil, probably is David himself: but that really makes no difference, because it could apply to any upright man. These wicked are constantly planning evil against any upright or righteous man. Their consulting, or plotting, is that they may cast him down from his excellency, or uprightness; and their delight is in lies instead of the truth. They put on a good front, and bless, or praise, with their words, but the thought of their heart is to curse, or criticize. A masonry wall that begins to bow, will soon fall, and so will a tottering fence. Both are dangerous. That is what David says they are like. They soon will fall.

(Verses 5 through 7) My soul, wait thou only upon God: for my expectation is from Him. He only is my Rock and my salvation: He is my defense; I shall not be moved. In God is my salvation and my glory: the Rock of my strength and my refuge is in God.

Although those who continually plot the downfall of the righteous are sure to fall, David feels no worry. His command to his own soul is, “Wait thou only upon God.” It would be wonderful if we all could learn to do that: and we have every reason for so doing, and none for refusing. The only expectation of help we can have is from Him. He, and no other, is our Rock, our salvation, and our defense. He is the Rock that has stood the test of time, and will endure even forever. If we rely wholly upon Him, we will never have any reason to be “moved,” or disturbed, no matter what may come upon us. Let us say with David, “In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.

(Verses 8 through 10) Trust in Him at all times; ye people, pour out your heart before Him: God is a refuge for us. Selah. Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity. Trust not in appearance, and become not vain in robbery: if riches increase, set not your heart upon them.

Having declared his satisfaction with God as his salvation, his defense, his glory, his strength, and his refuge, David turns his address to the people. His first admonition to us is that we at all times trust in God, and pour out our hearts to Him. We are to enter wholeheartedly into both praising Him for all His glory, grace, power, majesty, and righteousness, and praying to Him for whatever we need. In so doing, we glorify Him. He then evaluates all men. “Men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.” Therefore they, all men, are worth nothing when we are truly in need of salvation, defense, and refuge. None but the LORD is able to help in such times. He then says, “Trust not in appearance, and become not vain in robbery.” Many things may appear wonderful; but behind the wonderful appearance there is no worthwhile substance; these things cannot be depended upon. When he says, “Be not vain in robbery,” he may not be referring to taking a gun, or some other weapon, and by threatening someone with it, taking his property. Surely we would not think of doing such; but sometimes by taking unfair advantage of someone we might be able to get something of his that we would like to have. People even sometimes will cheat on their taxes, and consider that to be all right. They try to justify it in many ways. They will even argue that they are not hurting anyone, because that is only the government’s money. What they fail to consider is that they are cheating their neighbor; it is his money: the government has none except what it collects from the people. Since the people demand services of the government, the people must pay the bill, that is, the taxes. Cutting corners in this way is becoming “vain in robbery” as much as would be taking a gun and robbing the corner grocery store, or any other related activity. Taxes are not the only field in which we can find examples of this, but they might be the best known. “If riches increase, set not your heart upon them.” There is, by nature, some greed in the heart of every man. Although our Lord has taught us not to give in to it, we have to daily put up a hard fight to keep it under subjection. If the Lord blesses us to gain a little of this world’s goods, we should be thankful for that blessing, as for all others: but we should not let it lead us to strive harder for wealth. Just as surely as we begin to consider wealth for itself, we are on the road to trouble. Many, who, as they start in life, with hardly enough of this world’s goods to survive, have been humble, and thankful to the LORD for what He gives them; have, as they have a few successes in life, and begin to gain a little more, turned their thoughts to trying to increase their wealth. When they do this, they very often lose their humility and their thankfulness. They want to be perceived as successful. They have to have finer houses and fancier automobiles. Sometimes they even have to move in different social circles, and forget those who were their friends in earlier days. All of this is the result of setting their hearts upon riches that have increased.

(Verses 11 and 12) God hath spoken once; twice have I heard this; that power belongeth unto God. Also unto Thee, O Lord, belongeth mercy: for Thou renderest to every man according to his work.

If God speaks only once, His word will stand forever. So, surely when He speaks twice, none can gainsay Him. He has declared that power belongs to God. We should always keep this in mind. Not only should we remember that, since power belongs to Him, He is our only help: but also, should He ever cause us to be set in a position of a little power, or authority, must remember that the power is not ours, but His. And we are only stewards of it; and must use it to His glory. He can remove us from that stewardship as easily as He set us in it. He is the Judge, Who renders to every man according to his works: but since mercy also belongs to Him, we can feel the assurance of His mercy and love as we try to serve Him day by day.