Psalm 1 - The Blessed Man
The first psalm describes a contrast between the godly and the ungodly person. It opens with an exclamation of the blessednesses of the godly. The word translated ‘blessed’ is plural, pointing to both the number of blessings each godly person has received and to the intensification of each blessing in his life as he journeys through this world.
The psalmist first states the road on which the godly person will not travel. Three descriptions are given of this road, with each increasing in depths of sinfulness: to begin with, there is walking in the counsel of the wicked, which leads to standing in the way of sinners, which leads to the sad state of sitting with the scoffers. Many a person, when starting on the path of sin, did not intend to end up a scoffer. But the path of sin is deceitful, and the advice of the ungodly is opposed to the wisdom of God.
In contrast, the godly man listens to and obeys the word of God. He does not read it in a hasty manner, nor does he read a section and immediately forget about it. Instead, he meditates over what he has read or heard. The image of meditation here is not one of sitting in a chair, contemplating in a passive manner some object of interest. Instead, it means to speak to ourselves about what interests us.
The psalmist illustrates the consequences of what both the godly and ungodly listen to and reflect on. The ungodly are guided by the advice and opinions of other sinners, and the outcome is that they are like chaff blown about by the wind. Chaff is a worthless item, with no weight. Their lack of stability is seen first in their inability to cope with the storms that come their way in life, but it will be seen in a far more dramatic manner on the Day of Judgement when the final storm of God’s anger will be revealed and the shallowness, as well as the sinfulness, of their lives will be displayed, and judged. In the end they will perish.
In contrast, the godly man is like a tree that does not move in either the storms of life or in the storm of the Day of Judgement. He has become a strong, weighty person because he has nourished his soul on the word of God (the streams that nourish the tree depict the Bible nourishing believers). Although he may live in uncongenial surroundings, he will flourish because he has perpetual access to the life-giving streams of Scripture. Like the well-watered tree, which is fruitful and covered in green leaves, even if it is surrounded by a desert, so the godly man who meditates on the Bible is always spiritually healthy.
This biblical lifestyle gives pleasure to the Lord. When the psalmist says that the way of the godly man is known to the Lord, he does not mean that God merely knows about it in an intellectual manner. He also means that the Lord knows about it in an experiential way, that he has drawn near and tasted the sweet flavour of the godly man’s fruits.
Psalm 2 - The King is Coming
In the book of Psalms there are two types of Messianic psalm. For example, there are psalms that are applied to Jesus in the New Testament, such as Psalm 22. Another type are those psalms, such as Psalm 72, which are not quoted in the New Testament with reference to Jesus, but which clearly describe aspects of his life and work. Psalm 2 belongs to the first group because Peter quotes it in Acts 4:25-30 and Paul in Acts 13:33. Incidentally, Peter says that David wrote Psalm 2, although the Book of Psalms does not say so in the heading to Psalm 2, which is an example of new revelation being given to the New Testament apostles.
In verses 1 to 3, the psalmist describes the conspiracy against Jesus that involved both Gentile and Jewish rulers. Because they refused to acknowledge Jesus as the Messiah (God’s anointed), their opposition to him was also a sign that they would not submit to God’s authority. The psalmist comments that their united opposition to God was futile.
Verses 4 to 6 describe the response of God the Father. He treats with contempt the attack by the rulers on the Messiah. The attempt to destroy Jesus by crucifying him and burying his body was a stage on the road that would take him to his throne. The Father announces the enthronement of Jesus in verse 6, which did not occur in the earthly Jerusalem but in heaven. This divine announcement is a statement of judgement on the rebellious rulers because the newly enthroned king will work to overthrow their kingdoms, which he has done through his control of providence. Eventually he will overcome all rulers that oppose his rule.
The Messiah speaks in verses 7 to 9, revealing his identity as the divine Son of God. The idea behind the word translated ‘declare’ contains the idea of celebration as well as of announcement. Paul quotes in Acts 13:33 the words of Psalm 2:7 (‘You are my Son; this day have I begotten you’) and says that they were fulfilled in Christ’s resurrection.
The remaining words in this section of the psalm refer to the Father’s promise to his exalted Son that he would receive, upon his asking, all the nations as his inheritance. This reception describes the way Jesus conquers sinners from all the nations through the preaching of the gospel. At the end of history, a large crowd, the number of which no person can count, will have been gathered from all the nations to live with Jesus in heaven. Verse 9 is a reference to the Day of Judgement when those who persist in rebelling against Jesus will be judged and punished.
Who speaks in verses 10 to 12? At one level, it is the psalmist. But given that the Father has spoken in verses 4 to 6 and the Son has spoken in verses 7 to 9, it may well be that the Holy Spirit is speaking directly to these rebellious rulers in verses 10 to 12 (of course, the Spirit is also speaking in the sense that he inspired the psalmist to compose the psalm). Mercy is offered to rebels against King Jesus and they are given the opportunity to serve him. If they refuse, all their strength will not prevent their destruction. Mercy is received by trusting in Jesus, and all who do so receive blessings from God.
Psalm 3 - When in Trouble
The heading of this psalm says that David wrote it when he had to flee because of the rebellion led by his son Absalom. This response of David is a reminder to us, and a model for us, concerning what to do in situations of family trouble. Of course, in Absalom’s case, his sin against his father was magnified because he was also rebelling against the Lord’s chosen king.
In verses 1 and 2, David brings to God the sad facts that former friends had joined the rebellion and his subjects assumed that God had rejected him (see 2 Sam. 15:12). Such people wrongly judged David’s situation by the number of enemies he had; instead, they should have considered whose side God was on. David knew that the Lord would not abandon him, no matter how many turned against him. One of the responses we are liable to have in times of trouble is to focus on the trouble, and if we do so, then the trouble will grow bigger and bigger. Instead, we should focus on God, which was what David did here.
In verse 3 David details in prayer three ways in which God was related to him. David could have selected many other ways, but he chose three that were relevant to his situation. He was under attack, so he needed God’s protection; he was rejected and scorned by many, so he needed God’s provision of future glory; he was being humiliated, so he needed God to exalt him again. Spurgeon describes this threefold divine relationship as ‘defence for the defenceless, glory for the despised, and joy for the comfortless.’
David had this confidence because he had committed the situation to the Lord (v. 4). Verse 4 details his past prayer, probably on the previous evening. Because he had handed his cares over to God, David had enjoyed a restful sleep while his enemies planned his overthrow (v. 5). Again, Spurgeon comments: ‘We need not fear a frowning world while we rejoice in a prayer-hearing God.’
When David awoke, he saw that he was surrounded by many enemies (v. 6); (twenty thousand of the rebel army were slain later that day). But he did not depend on the previous day’s prayer for a new day’s situation. He prayed again to God to deliver him (v.7a). God gave him a complete victory, far above what he had asked or imagined.
This provision by God reminded David of two things. First, true salvation, including deliverances in providence, can only be given by God. Second, when God answers the prayers of one of his people, it is a sign of favour to all his people. David became a living example to the godly in Israel of what God was able to do for any who asked for his help. This is one reason why we should tell the church what God has done for us.
Psalm 4 - About to Retire ... for the night
This psalm is called an evening psalm because the last verse indicates the author was about to retire for the night. Some commentators assume that there is a connection with the previous psalm, which was composed by David when he was fleeing from Absalom. They suggest that in verse 2 the psalmist is addressing the men who joined the futile rebellion led by Absalom.
In the first verse, the psalmist pleads with the Lord for help because he is under attack. Although he is the innocent party in the conflict, he is aware that he still needs mercy from God. Therefore, he uses two arguments in his petition.
The first is an appeal to the Lord whom he calls ‘the God of my righteousness’. This could mean that God has given him righteousness in the sense that he has forgiven his sins. But I suspect he means that God’s righteousness is the standard that David used in administering justice as the king of Israel, and he is asking God as the Sovereign to deal justly with the rebellious situation over which David has no control. David is willing to put the outcome into the hands of God.
The second argument that David uses is the fact that God has answered previous prayers that he offered. He believes that his Lord will be consistent, that he will treat his servant’s current prayers in a similar manner to former prayers.
In verses 2 to 5, David addresses those who were causing the trouble. Verses 2 and 3 detail the futility of fighting against the one whom the Lord has chosen as his king. In such a situation they are not fighting against a mere man, but against a man whose prayers are heard by God. This is a useful way for us to reason when we are being misrepresented or attacked. We should see the opposition for what it is, mere humans engaged in a vain action. Instead of looking at them, we should think about our relationship with God and rejoice that we have access to his ear.
Verses 4 and 5 are David’s call to these men to stop sinning against the Lord and instead to offer appropriate sacrifices. This advice reveals David’s merciful heart because he wanted his opponents to be forgiven and to resume worshipping at the tabernacle. There they could offer sin offerings as signs of repentance and trust in the Lord. We too should want our opponents to be penitent, to experience forgiveness, and to worship the Lord instead of opposing his servants.
In verse 6, David repeats to the Lord the idle threats of his enemies. He asks the Lord to prove them wrong by giving to him the spiritual blessings of joy and peace. These blessings of satisfaction and security only come from God, and under his blessing they cannot be taken from his people, no matter the strength of opposition they face. They can be ours just as much as they were David’s, and they come to us through prayers that express our confidence in God.
Psalm 5 - In the Morning
This psalm is called a morning psalm because of verse 3 which states the psalmist’s resolve to pray early in the day. The thrust of the psalm is that David is determined to participate in the public worship of God at the tabernacle (v.7) and he needs strength from the Lord because of the many enemies that were against him. (The psalm was written during the period when David was falling out of favour with King Saul, but before he fled from the palace to hide in the wilderness.) Therefore, the psalm contains guidance for us as to how we should approach public worship.
The first thing that David does is remind himself that the Lord listens intently to the prayers of his people. The image David uses in verse 1 is of a parent bending his/her ear to the cry of a child. The heavenly Father bends his ear in love to hear what his child has to say.
Then David reminds himself of aspects of his relationship to God – the Lord is his King and his God. To call him King is to say that we are delighted to be his subjects; to call him God is to say that we are delighted to be his worshippers. These two features always go together. We cannot serve him truly without a sense of his greatness; we cannot worship him truly without an attitude of glad submission to his rule. Because the Lord listens as a parent to a child and because he responds to those who worship him devotedly, David is confident that his prayer will be heard (v. 3).
In verses 4 to 10 David considers his enemies. He realises that they do not please God and that they need to be removed for God’s purposes of grace to be fulfilled. Sometimes we find such imprecations (prayers for the destructions of one’s enemies) difficult to understand. When we read such psalms, we should remember that David, because he was chosen to be the next king of Israel, had also to act as judge and implement God’s laws. David in making such requests is asking God to fulfil his own promise to remove the wicked from the land and extend his kingdom.
In verses 11 and 12, David turns to consider the righteous whom he will be joining in worshipping God later that day. He describes them as those who both trust in and love the Lord, a reminder that faith is a loving response to God. David’s desire is that God’s people will have a fresh experience of the joy of the Lord - rejoicing that is the outcome of realising that the Lord protects his people.
Like us, David in public worship looked forward to enjoying fellowship with God and his people, of engaging in prayer that his kingdom would advance, of experiencing once more the joy of the Lord. But the psalm also reminds us that there should be private preparation before we come to the public worship.
Psalm 6 - Persist in Prayer
This is the first penitential psalm in the Psalter. The best-known penitential psalm is Psalm 51. Although Psalm 6 has been classified as such a psalm, it is not clear from the psalm that David is repenting of specific sins. Instead, the background of the psalm is an occasion when enemies had risen against him, and he was in danger of being overthrown as king. Some commentators link the psalm to the rebellion of Absalom.
If verses 1-7, which deal with the sorrows of David, describe the initial stages of Absalom's rebellion, then we can see how David could regard that providence as indicating God was angry with him (v. 1). David was in danger of losing the throne, and if he did so it would be an act of divine judgment. But the same could be said of any adverse providence at an early stage. Many a Christian has had experiences when the word spoken to God was 'Why?'
The stress of the situation had affected David physically (v. 2) and emotionally (v. 3). He had prayed earnestly for divine help (v. 4), particularly as he thought death was a real possibility (vv. 4-5). So far, God had not answered and, as we know, times of trouble accompanied by a silent God are exceedingly difficult experiences. We can cope with troubles better if we sense God's presence, but if we are afraid that he is against us, then our whole person (body and soul) can be adversely affected. Many Christians have experienced such dark nights of the soul and found it very hard to obtain spiritual comfort. Instead, copious tears flowed. Of course, it is important to note that David still realised that any deliverance for him would be an act of divine mercy.
A changed picture is evident in verses 8-10. God has heard David's weeping, which is a reminder never to despise tears. Spurgeon says about them: ‘Let us learn to think of tears as liquid prayers, and of weeping as a constant dropping of importunate intercession which will wear its way right surely into the very heart of mercy.’ As he prayed, David sensed that God had heard him and was going to deliver him from his enemies. Sometimes God gives such assurance of answered prayer that the very trouble which previously terrified us is now seen as no longer a threat.
The obvious lesson from the psalm is that persistence in prayer in times of trouble eventually brings deliverance.
Psalm 7 - When falsely accused
The heading of the psalm indicates that David wrote it after an incident involving a Benjamite called Cush (this incident is not referred to elsewhere in the Old Testament). Cush had made false accusations against David. His response was to bring the matter to the Lord, which is the most appropriate response to any difficulty. The fact that David wrote out his response could point to the usefulness of this method as a means of clearing one’s thinking at such times because we can often be confused when unjustly attacked.
David finds security in his relationship with the Lord, whom he addresses as my God (vv. 1-2). It is important to be conscious of this personal bond with God when strong opponents come against us (the opponent who is most likely to use slander against us is the devil, although false accusations can also be made by people).
David affirms his innocence of the accusations levelled against him (vv. 3-5). He admits that if he is guilty then he deserves punishment. Since he is innocent, however, he is confident that the Lord, who loves justice, will hear his plea.
Then David calls to God to rise in judgement (vv. 6-9). We may ask why David did not ask the Lord to be merciful to Cush. The answer is that David is functioning as the king and not merely as a private individual. It was necessary for the people of Israel to know that their king was innocent of the charges. The existence of such unjust accusations causes him to pray for the removal of all kinds of wickedness and the establishment of justice.
David contrasts God’s treatment of the righteous and the wicked (vv. 10-13). The righteous are safe, whereas the wicked face his judgement. He mentions a solemn reality, that God is angry with the wicked every day. If the wicked person refuses to repent, then he will face judgement from God (which David likens to an attack by a skilful and lethal soldier), from which he cannot escape.
The psalmist gives two perspectives on a sin. First, we don’t know the outcome of a sin, but it will be ugly (v. 14). Second, sin is like a trap ready to destroy us (15-16). These two features mark every sin that we commit, which is why it is essential that we ask God for mercy.
Verse 17 indicates that the Lord heard David’s plea and delivered him. His response was to praise his Deliverer.
Psalm 8 - The Last Adam
This psalm was written by David as he thought about the dignity that God had given to people. Yet it is more than a reflection on humans in general because in Hebrews 2:6-9 the writer applies the psalm to the exalted Christ.
In verses 1-4, David is thinking about God’s ability to create a marvellous universe. Everything in it, whether on the earth or in the sky, points to the greatness of God. His power and wisdom are so obvious that even young children can see how great he is, and their praise is used by him to quieten those who oppose him.
As he looks at the heavens, David is reminded that they are under God’s control, with each star and planet fulfilling the function God gave to it. He uses a beautiful picture of the Creator – his fingers gently embroidered the heavenly bodies into their locations. Yet David also realises that humans are small in comparison to the vast universe. At the same time, he knows that God is concerned about humans and provides for them. Why does he do this? David gives the answer in verses 5 to 8.
The reason God cares for humans is found in Genesis 1. David reminds himself of the place God gave to Adam. Adam was created as a king, ruling on behalf of God over the animals, birds and fish. The only creatures above Adam at that time were the angels.
We know that Adam rebelled against God and as a result he lost his kingdom. Yet that does not mean that man has lost forever this place of dignity. To find how man has recovered his position of prominence we need to turn to Hebrews 2. There the writer states in verse 8 that we do not yet see all things under the authority of man (the word yet is especially important). Nevertheless, we see Jesus crowned with glory and honour. So he has become King.
Jesus is not only King of the earth, which was the extent of Adam’s domain. Instead, Jesus is Ruler of all things, and even the angels, who were not under Adam’s rule, are under the authority of Christ.
Since Jesus is exalted, why do we not yet see all things restored under the authority of man? The answer is that Jesus the King is waiting until all his brothers, his fellow-rulers, are brought to glory. When they are all ready for their inheritance, then the universe will be under the authority of Jesus and his redeemed people.
Psalm 9 - Celebrating victory
In this psalm, David is celebrating another God-given victory over his enemies. The psalm is in two parts: verses 1-12 contains praise for past rescue; verses 13-20 is a prayer for future help. The past deliverance was a reason for anticipating future aid because God does not change his commitment to his people.
In David’s case, the land had been invaded by foreign armies, but God had enabled him to defeat them (vv. 3-6), an example of God’s ruling righteously in providence (7-8). Through it all, David and his people had discovered God to be a secure refuge (vv. 9-10), and having experienced victory they wanted to praise him (vv. 11-12). Big as their enemies were, they discovered that God was bigger.
Christians are under attack from spiritual enemies (the world, the flesh and the devil), but if we commit ourselves to the Lord, he will deliver us each time they attack us. Sometimes the deliverance takes longer than we would like, yet when it does come, we discover that it came at exactly the right time, and that the victory reveals again that God is far greater in wisdom, power and love than we imagined him to be. So, when the Lord does deliver us, we should praise him privately and publicly.
In the remainder of the psalm, David prays for ongoing protection for Israel because he realised that other enemies would come and attack them. He can pray confidently because he knew that the Lord would also defeat them and bring them to nothing.
Similarly, we know that our spiritual enemies will often renew their attacks upon us, but we are to remain confident in the Lord, knowing that he will continue to fight on our behalf. And one day, these enemies will attack for the final time because the Lord will yet give to all his people complete victory in heaven.
Psalm 10 - Prayer and Humility
In this psalm, the author meditates on a common anxiety that troubles God’s people – the concern arising from the disdain that the wicked have for God and his ways.
The contempt of the wicked is revealed in several characteristics that mark their outlook: opposition to God’s people (the term ‘poor’ in the Old Testament is often a synonym for humble believers, as can be seen by Jesus’ use of the term to describe his people in Luke 6:20), practical atheism that never thinks about God, prosperity in life which leads them to imagine that they don’t need God, boastful words against God’s people, and contempt for God’s judgements (vv. 1-11). Although the psalm was written 4,000 years ago, its description of sinful humans is an accurate presentation of contemporary people – which is a reminder that human sinfulness does not change as far as the heart is concerned.
The psalmist, however, knows what to do. First, he asks God to intervene (vv. 12-18). Prayer should always be our first response when facing a demanding situation. This prayer was made despite the psalmist’s inability to understand God’s apparent refusal to do something about the situation.
Sometimes providence can give guidance as to what we should pray for, at other times it does not. Yet the confusion that affects us in times of God’s apparent inactivity should not prevent us from continually asking God to intervene – because he will respond eventually to the prayers of his people. The church in Scotland has been praying to God now for several generations that he would come in a great revival. So far, he has not given signs of answering this prayer. But he may answer it the next time you pray, which is why we should continue in prayer and not lose heart.
Second, the psalmist reminds himself that he must maintain a humble attitude (v. 17). Humility here is marked by the expectancy that God will one day judge those who oppose his cause, and the psalmist is willing to leave the timing of the judgement in God’s schedule. It is not always a sign of faith to demand that God respond immediately to our most urgent requests for him to act (sometimes it can indicate presumption).
Only the humble have God’s ear. Andrew Gray, a preacher in Glasgow in the seventeenth century, once said, ‘He that sits nearest the dust, sits nearest heaven.’
Psalm 11 - Resolve
Although David wrote this psalm, it is not clear when he composed it. He refers to a time when he was being pursued by enemies, which means it could have been written during the years he was hunted by Saul or during the time when his son Absalom rebelled against him. No one can say for certain what the background was. Yet we can see from his words how we should respond in challenging situations.
The first verse of the psalm is David’s affirmation that he believes God can protect him. It is an answer to the advice of his friends found in verses 2 and 3. They suggest that the righteous should flee when the attacks of the enemy become too strong. But the psalmist realises that when the foundations are being destroyed, the last thing to do is flee from the battle. Instead, he is going to stay at his post, trust in the Lord and live a righteous life. William Gurnall once commented that ‘sinning times have ever been the saints’ praying times’. The darker things become, the more determined each Christian should be to overcome them by dependence on God, holy living and determined prayer.
In verse 4 the psalmist points out that the Lord is still in charge, that he is aware of what each person is doing. Verse 5 is a reminder that the Lord arranges providence in two ways: the first way is designed to test the commitment of his people and the second way is part of the process of punishment on the wicked, a process that will eventually climax in complete judgement.
Often these two ways occur simultaneously; on one hand a situation is a test of his people’s loyalty, on the other hand the same situation results in the overthrow of the wicked. Usually, the wicked imagine they are progressing, but they are not. The supreme example of this simultaneous occurrence is the death of the Saviour: it was a test of his disciples’ faith, and it was an act of judgement on Christ’s enemies even although they thought they had managed to get rid of him.
In
verse 7, David reminds himself of God’s attributes and activities, which is
what each of God’s people should do, particularly in times when the foundations
are being destroyed. The basic thought is David’s awareness of divine approval
of his determination to live a righteous life in a corrupt society. This
consciousness of divine approval gave David spiritual strength to remain
resolute whatever the situation. And that is the challenge that comes to us
today.
Psalm 12 - In the Minority
David wrote Psalm 12 during a period when faithful followers of God were decreasing in influence and in number. As he considered this situation he realised that one consequence was the decline of truthfulness whether at a personal level regarding speech with one’s neighbour or at an official level when the false words of those in power resulted in the persecution of God’s people (the poor and the needy in verse 5 does not refer to those in financial poverty but to those who have realised that they are totally dependent on God). The situation at the time David wrote the psalm is like our situation today.
In verse 4, David records one of the first demands for freedom of speech. Sadly, the freedom that such people wanted was to say what suited them in particular situations, where they could use various features of wrong speech such as lies (vanity), flattery and boastful claims. They imagined they were free of all authority (v. 4), forgetting that God will judge them.
Of course, David knew he could turn away from all forms of false speech and listen to what the God of truth had revealed about his people, his purposes, and his promises. He has promised to protect them in an evil generation (vv. 5, 7). They can depend on his promises because he has the power to accomplish what he says. His Word will never be destroyed (v. 6).
David also mentions the Lord’s assessment of the boasts of unfaithful people: their words are nothing but puff (v. 5), empty wind. They do not have the power to accomplish what they boast they can do. This is how we should regard the various boasts currently finding favour today regarding removing God’s demands from our society. Negative changes do not occur because wicked people have more power than God, but they happen because he allows these changes as a means of judging a society. And when he chooses to reverse these trends, he can do so very quickly and those opposed to him will not be able to stop him.
David mentions one manner of speech that pleases God in times when sinful speech is predominant. This one manner is described in verse 5: ‘the sighing of the needy.’ There is more power in a believer’s sigh than in all the strategies of the wicked because the Lord responds to the sigh and helps him. Better to be a sigher than a liar.
Psalm 13 - By oneself with God
David composed Psalm 13 when he was going through a period of distressing soul trouble. He was experiencing a time of spiritual darkness and he brings his situation to the Lord. His words indicate that there are times when the Lord does not immediately answer the earnest prayers of his people. Such delays are difficult to cope with, but we should remind ourselves that God designs them to test our commitment to him. The fact that David persisted in coming to a silent God was clear testimony that he was in a state of grace.
David is alone, without any human help. There was no-one with whom he could take counsel, and he was left to his own considerations of his troubles (v. 2). His experience was one of great sorrow, not primarily due to the activities of his enemies but to the reality that God was hiding his face from him. When a believer faces trouble, he or she usually has a sense of God’s favour and this knowledge strengthens him or her to continue in the life of faith. When God hides his face, it is a different story.
This sense of the loss of God’s gracious approval was not unique to David nor is it an infrequent experience for God’s people. Job experienced it in a very marked way, as did others of the psalmists. When such experiences come to us, it is important that we respond correctly.
First, we must remember that such dark experiences do not always mean that we are guilty of unconfessed sin. It is true that if we don’t confess our sins, God will hide his face from us. Therefore, when we sense the absence of God, we should search our hearts to see if there is unconfessed sin. If we discover that there is none, then we should realise that God is testing us.
Second, we should speak to God about the matter, which is what David did. He told the Lord about the sorrow and pain he was enduring and mentioned his fear that his enemies would prevail. Daily, David put his sad case into the hands of God even though he could not sense God’s gracious presence.
Third, we should resolve to trust in the Lord (v. 5). David focussed on the attribute of God that was most suitable to his need (God’s mercy). This helped him have the assurance that he would yet experience God’s deliverance. He also recalled previous occasions when God had helped him. Memory is one of the greatest helps to faith in dark times. If we are in darkness, we should take the torch of memory and let it shine into our hearts.
Psalm 14 - Don’t be a fool
Psalm 14:1 is the biblical definition of an atheist – ‘The fool says in his heart, “There is no God.”’ Such a conclusion is not a sign of wisdom but of folly. In biblical usage, fool and folly do not describe an uninformed person but an individual who does not respond appropriately to clear information. God has clearly revealed himself in creation and in the Bible. Wisdom is the ability to use this knowledge correctly and results in an honourable lifestyle. Folly is the inability to use this knowledge appropriately and results in sinful practices, as the psalmist describes in the remainder of verse 1: ‘They are corrupt, they do abominable deeds, there is none who does good.’
Verses 2 and 3 depict God considering the thoughts and ways of people, assessing their priorities. Instead of seeking God they engage in wrongdoing. Such behaviour does not mark only a few; from the Lord’s perspective, which includes his knowledge of the human heart, it marks every person who does not belong to his people. Yet their blatant rebellion puzzles the psalmist because it suggests they have no knowledge of God. The Lord is so real to him that he finds it difficult to understand how others cannot see him.
Yet the evidence is there that they do not seek God. They oppose his people and do not pray to him (vv. 4-5). The psalmist had a particular occasion in mind because he recalls that the Lord came to rescue and defend his people. On that occasion, the enemies of God became very afraid because they realised that in attacking God’s people they had been opposing God, and now he had come in judgement on his foes.
These people had treated the counsel of the poor [God’s people] with contempt (v.6). That counsel could be the wisdom to trust in God or it may have been advising the wicked to take the Lord as their refuge.
This psalm describes our society today: a refusal to acknowledge God, a determination to rid our nation of his demands, and contempt for his people and the gospel. But modern Britons cannot stop God assessing their hearts, being present with his people, and coming with judgement. When that judgement falls, they will wish they had heeded the counsel of God’s people.
Verse 7 is David’s prayer that the Lord would restore his church. It should be our prayer too because when that happens, true joy and gladness will mark our society.
Psalm 15 - the man of God
Psalm 15 is like Psalm 24, which may indicate that they were composed originally to celebrate the same event. Psalm 24 was written when the ark of God, symbolising his presence, was taken into the city of Jerusalem during the reign of David. The psalm also has a richer significance because the entrance of the ark was a picture of the entry of Jesus as the ascended Lord into the heavenly Jerusalem.
In Psalm 15, David asks an important question: ‘Lord, who shall abide in your tabernacle? who shall dwell in your holy hill?’ The question is important because humans are sinful and, in themselves, unable to dwell in God’s presence. So, when we read the list of qualifications for entry in verses 2–5, we conclude that only a perfect person can live in God’s presence.
The reality is that only one human had these qualifications, and because he possessed them he can live in the presence of God. Verses 2–5 are a character profile of Jesus Christ, the only perfect man who has ever lived. Therefore, we can go through the various statements in the psalm and think of incidents in the life of Jesus that fits these descriptions.
One day, after the resurrection in the future, this list of qualifications will also describe the people of God because they then will be fully conformed to the likeness of Christ. The list details their righteous behaviour, their truthful hearts, their pure speech, their love to God’s people, and their consistent lifestyle (of course, there will not be the opportunity for usury in the eternal state). The point is that the redeemed will then be perfect and so will be able to dwell permanently in God’s presence.
Of course, the same is true of all the Lord’s people who have already gone to heaven. They have been made perfect in holiness as far as their spirits are concerned. But what about believers who are yet on earth? They are still sinful, although converted. Yet they can also dwell in the presence of the Lord (Ps. 91:1) because (a) they have been given the perfect righteousness of Christ as their title to heaven, (b) they are being cleansed daily from their sins by the blood of Christ when they confess their faults to God, and (c) the law of God is written on their hearts so that they now delight to obey it.
The more Christlike we are, the greater will be our enjoyment of the presence of God.
