Psalm 45 - Thinking about the King

The psalm is a meditation about a royal wedding, or a poem or song written for a king’s wedding. It goes beyond the wedding of an earthly king as we can see from verse 6 which says that the King’s reign is eternal. Moreover, this King is both God and man.

The theme of eternity also occurs in verse 2 where the author says that the King has been blessed by God forever. This is a description of the Messiah. In verses 3-5, he is described as about to go into battle. When we think about Jesus, he went forth with the gospel in an increased manner after his exaltation. Therefore, the reference to his beauty in verse 2 refers to his glorification when he received the Holy Spirit who would express powerfully the gracious truths that the Saviour would declare.

 

The sword and the arrows that are used in the battle is the gospel and its promises. Jesus will be victorious and many of his enemies will submit to him. The goal is to have a kingdom marked by truth, gentleness and holy living (vv. 4-5), a kingdom that will last forever (v. 6).

 

The glory of the King is described through the various items of splendour that marked royalty at that time in history, such as oils, robes and music. He is praised for his deity, for the endlessness of his reign, and for his holy character. Since that is the case, the Father has anointed him with a larger degree of oil, an oil that is shared by the King’s companions. The oil depicts the Holy Spirit, and the Spirit is said to be marked by joy. What makes him joyful is his involvement in the provision of salvation, whether at its onset in a person’s life or in other ways subsequent to that wonderful moment. The consequence of having received this oil (the Holy Spirit) is that all aspects of the Messiah’s glory (his robes) are very fragrant (vv. 6-7). His residence (the ivory palaces) is full of happiness (the music) and his retinue (the queen and the ladies of honour) is august. Heaven is marked by joy and inhabited by exalted persons who serve the king.

 

The bride is spoken to in verse 10. She has already consented to the marriage and ahead of her is a very different life. The glory to come is a place where current life on earth is forgotten. It is a place where the King focuses on his bride and where she serves him as her Lord (vv. 10-11). She will have the best of privileges (illustrated by the gifts from Tyre) and her attire is the best available (perfect holiness), provided by her King. The meeting with the King for the ceremony is anticipated with great delight (vv. 12-15).

 

The imagery changes to the royal family ruling on behalf of the King throughout the earth (v. 16). Since he reigns forever, they will as well. The author decides to make his contribution, which he has fulfilled by providing us with this song, a song that will utilised everywhere people meditate on and think about the King (v. 17).

It is amazing to see the grasp this author had of the Messiah. He knew that the Messiah would be God and man, and he was also aware that there is more than one divine person in the Godhead. He understood that the Messiah would have a worldwide kingdom over which his seed would reign.

Psalm 44 - Praying desperately in desperate times

This psalm is concerned with the situation in which God does not seem to help his people. The author is arguing with God in the sense that he is providing reasons for the Lord to come to their aid.

The first argument that he uses is historical (vv. 1-3). He describes how accounts have been handed down from previous generations of the way that the Lord gave to them the land of Canaan. They did not win battles because they were superior militarily. Rather, the Lord gave it to them because he delighted in them.

The second argument that he uses is past personal experience (vv. 4-8). He mentions how he and others have the same outlook as those who were given Canaan, and had indeed experienced some divine help. Like them, he and his friends trusted only in the Lord and acknowledged that any victories only occurred because the Lord brought them about. When they had been given deliverances, they had praised God and thanked him for those expressions of divine help.

The third argument that he presents is current defeat and disgrace (vv. 9-16). The armies of Israel have been defeated and the country devastated. The inhabitants have been exiled and surrounding countries laugh at them. And the psalmist acknowledges that God has brought this about. The same power that helped his ancestors and even him and his friends previously has now been used against them. He is aware of the disgrace of the situation in which God’s people are powerless and are unable to do anything about the disaster.

The fourth argument that he uses is current personal devotion (vv. 17-22). He states that he and his friends have remained faithful to the covenant made with God and endeavoured to walk in his ways. They have not been like others who departed from God and worshipped idols. Yet despite their loyalty they are suffering for their dedication, with some experiencing death. Their commitment means nothing to those in power, although the implication is that he knows it means a great deal to God.

In verses 23-26, we have the psalmist’s appeal for divine action. He asks the Lord why he is sleeping. Of course, he knows God is awake, otherwise he would not send his prayer to him. But he speaks as to the situation seems to him. Not only does he say that God is sleeping, he also says that has chosen not to look at them and is forgetting about their needy circumstances. But he also knows about the Lord’s covenant love, his delight in mercy and his power to rescue his people. So he pleads powerfully.

What lessons come from this Psalm? One is to recognise the sovereignty of God when difficulties come. Another is to acknowledge the silence of God when we would prefer that he would make his actions obvious. Connected to that is the appropriateness of expressing our concerns to God with strength of feeling. Moreover we should know the history of God’s kingdom and use his previous actions as evidence of what we know he can do for his people. And we cannot assume that lives of devotion may not encounter profound problems in providence.

      

Psalm 43 - Prayer for Deliverance

This psalm is sometimes regarded as having been originally part of Psalm 42 because it does not have a title although it is found in a series of psalms connected to the sons of Korah. It also contains a similar theme of a downcast musician unable to participate in worship at the sanctuary (v. 4).

The author is under attack from evil persons and needs divine vindication. He had turned to God for help, but so far his pleas for deliverance had not been accepted as far as he could tell. His circumstances had not changed, and this had led to ongoing sadness (vv. 1-2).

Nevertheless, he knew that God alone could help him and he persists in prayer for divine help. What does he mean by light and truth? Perhaps he uses light in contrast to the darkness he experiences in providence and he uses truth in contrast to the falsehoods of his opponents. He wants his God to clear a path for him to return to the sanctuary by removing the obstacles he currently faced. Then he would go to the sanctuary and resume his role in God’s worship (vv. 3-4).

We should observe how he regarded God. He says he was in a personal relationship with God. But he says much more. This personal relationship filled him full with pleasure and delight. It may seem surprising that a believer, sad because of providence, can rejoice greatly in the God of providence. But then, as Paul wrote, we can be sorrowful and always rejoicing. The psalmist does not forget to think about God while in trouble (v. 4).

Verse 5 repeats the refrain of Psalm 42 about him speaking to himself about the certainty of resuming his attendance at the sanctuary. Despite his circumstances, he was confident that his God would answer his prayer and deliver him. 

This psalm reminds us to bring God into our circumstances even when prayer seems to be going nowhere. Faith sees a God of grace even when the clouds of providence hide his face.

    

      

Psalm 42 - Longing for the sanctuary

This psalm is the first in Book 2 of the Psalter. In Book 1, the only author that is named is David, but in Book 2 several authors are mentioned, including the sons of Korah as in this psalm. The sons of Korah were Levites who participated in the worship music that was played at the tabernacle and temple. In this psalm, one of them describes his response to not being able to fulfil his regular role because he is away in the north of the country, near to Mount Hermon (v. 6). 

The author has a strong sense of isolation. He is unable to go to Jerusalem and take part in the festivals, in which he played a prominent role (v. 4). As he recalls previous occasions when he had taken part, he laments his current circumstances which prevented him from being there. His sense of isolation is increased by the taunts of others who deride him for wanting to worship a God who does not seem to be helping him (v. 3). 

Yet he is aware of a very strong inner longing to meet with God. Perhaps in his desert location, he had seen a deer searching for water, crying out from its thirst. He saw in its search a picture of his own heart which needed fresh supplies of grace. Yet because of his circumstances he could not even suggest when he would next be able to participate in God’s worship (vv. 1-2). 

The psalmist realises that he cannot allow himself to mope about his circumstances. So he exhorts himself to think differently. He reminds himself that he can hope in God because sooner or later he will be able to go to Jerusalem and resume his role (v. 5). 

Because he has adjusted his thoughts, the psalmist’s experiences change somewhat. He recognises that his current circumstances are part of God’s providence; the Lord has arranged the barriers that have come his way (vv. 6-7). Previously, his experience of day and night had been one of tears (v. 3); now his experience of day and night was contact with God (v. 8).

In verses 9-11, he repeats some of the thoughts he had previously about his sense of the absence of God, his sadness at the accusations of his opponents about God, and his realisation that he will yet join the praise at the festivals in Jerusalem. He is arguing with himself about his current mood while at the same time speaking with God and telling him the thoughts of his heart. 

This psalm raises important issues. One is the priority of public worship. The psalmist engaged in personal worship, but he knew that his spiritual experience would be at a higher level when he joined with others to worship the Lord in Jerusalem. 

Another issue is the strength of our spiritual appetite for God. It was not enough for the psalmist to have pleasant memories about previous worship occasions. He wanted to have current divine provision. 

A third issue is the necessity of fellowship. In the psalm, the author can talk to God but he cannot talk with the people of God. And that inability bothered him greatly because he was being deprived of fellowship.

 

Psalm 41 - Prayer for recovery

This psalm is the final one in the first book of the five that are found in the Psalter. In the psalm, David is suffering from an illness which his opponents hope will result in his death (v. 8). Among those conspiring against him is one who had been a close friend (v. 9). Their conspiracy was more than dislike of David; it was rebellion against God’s revealed will that David was his chosen king.

His troubles caused David to reflect on his circumstances. He was aware that he had considered the poor, which was a particular responsibility connected to his position as king, as well as a general requirement of him as a believer. Even in New Testament times, when Israel no longer has their unique position, the church is required to take care of the poor.

 

David had done so because he wanted to serve God correctly. He also knew that such service would result in divine help whenever his opponents rose against him. Further, he was aware that if God wanted him to continue as king, he would restore his health (vv. 1-3).

 

David often complains of ill health. No doubt, illnesses were more common then than they are now, and would have caused more concern in those who suffered from them. David knew that all problems that he faced, including illnesses, were connected to the fact that he was a sinner. He was aware of the curse that was imposed on Adam when he sinned as our representative. David was also alert to the possibility that his illness could be an expression of divine chastisement for his personal sins, therefore he asked the Lord to be merciful to him (v. 4).

 

The activities of his opponents concerned David. Probably he was not in a position to silence them at that moment because of his physical weakness. But he knew that he could turn to the Lord for help, which he does in this psalm. He expresses in detail their words and actions (vv. 5-9). 

 

In verses 10-12, he asks God to raise him up so that he can deal with their rebellion. His intention to punish them is not one of personal revenge, but rather the fulfilment of his responsibility to govern on God’s behalf over his people. His recovery from health and his resumption of royal duties would be evidence that he retained divine favour, that the Lord approved of his heart devotion and delighted to have David in his presence.

 

Jesus quoted verse 9, where David complains about the treachery of a close friend, in connection to Judas (John 13:18). The Saviour omits the phrase ‘whom I trusted’ because he knew all along what was in the heart of Judas. David did not have omniscience regarding his former friend, perhaps Ahithophel, the counsellor who sided with Absalom in his rebellion against his father.

 

The doxology in verse 13 closes the psalm and the first book in the Psalter. It is an affirmation that the covenant God of Israel is worthy of eternal praise

 

Psalm 40 - Song of Deliverance

Psalm 40 is a difficult psalm to understand at one level and that is because some of its verses are applied to Jesus in the Book of Hebrews. Not every verse can be applied to him, however. In verse 12, the author complains of his iniquities and that could not be said of Jesus.

In verses 1-4, the psalmist describes a great deliverance he had experienced as a result of prayer. The Lord had not answered his prayer immediately and the psalmist had been left in a situation that was like a pit (impossible to get out off without help and no solid standing while in it). But once he was delivered, the psalmist thanked God for his rescue. His words are an acknowledgement of divine sovereignty and divine wisdom regarding the timing of God’s action. His deliverance through answered prayer would also be an encouragement to others to fear the Lord and trust in him.

Although David had experienced a wonderful personal deliverance, he also recognised that there was a communal benefit linked to it, probably connected to him being the chosen king of God’s people. David determined to tell them about the greatness and favour of God, that he constantly works wonderful things on behalf of his people. At the same time, he confessed that the number of the Lord’s works was so great that it was not possible to mention all of them (vv. 4-5).

Verses 6-8 are the verses that are applied to Jesus by the author of Hebrews. They do not seem to be applicable to David because he was required to offer burnt offerings and sin offerings. Even in this statement we see a difference between Jesus and everyone else in that it points to his sinlessness. Verse 7 could be a reference to the Old Testament, or it could refer to a special book such as the book of divine decrees or similar. Only the first line of verse 8 is applied to Jesus in Hebrews, and it describes his remarkable dedication to fulfilling his Father’s will.

Two other details can be mentioned. In verses 6-8, we have a conversation between persons of the Trinity, although only Jesus speaks (the author of Hebrews says the conversation occurred when Jesus was coming into the world, at his incarnation). The second detail is a reminder that descriptions of and references to Jesus are found throughout the Old Testament.

In verses 9-10, a preacher describes his style of preaching. Some see this as a continuation of the previous verses about Jesus, although that would mean that he moves on thirty years from the reference to his incarnation to describe his public ministry. The verses could merely refer to David as to his manner of preaching and verse 9 could indicate that he had already told the people about his deliverance described at the start of the psalm. When he described it, he said everything that should be said, and did so from his heart, which is what true preaching must be.

David knew that, since he was still a sinner, there would be constant need of divine deliverance. But he knew that he could depend on the covenant faithfulness of God, even although his sins, from his point of view, were innumerable and overpowering. As described in previous psalms, David saw a connection between his sins and the activities of his enemies, and therefore he prayed to be delivered from the attacks of both (vv. 11-15).

And as with previous psalms, he wanted his experience of deliverance to be an encouragement to God’s people (vv. 16-17). When that happens, they and he would have reasons for praising God for his deliverances. And he wanted his own experience of divine rescue to happen as soon as possible.

Psalm 39 — Prayer of a Pilgrim

In this psalm, David begins by stating his intention not to speak in the presence of his opponents. He realised that there are times to be silent. Yet although he did so, he discovered that mere silence did not solve his concerns. He had to speak to someone because the issues that he had and felt disturbed him greatly. So he spoke to God about them.

What were the issues that burdened him? In verses 4 and 5, he mentions the shortness of his life. In this regard, he is like everyone else. Despite all the efforts people put into accumulating wealth, they will not have it for long. They cannot even be certain who will have it after they have gone. Of course, David recognised that this was part of God’s sovereignty since it was him who had fixed the number of years a person will live.

In verse 6, he mentions another issue that concerned him. David’s priority was to be delivered from breaking God’s law. If he did fall into sin, those who did not fear God (the fool) would mock him. Is there a connection between his sense of the shortness of life and the possibility of sinning? The third issue that David mentions indicates the connection.

In verses 7-11, David highlights the third issue, that of divine chastisement for sin. David knew that he had been under divine discipline for his sins, and this discipline, whatever it was, had shown him how weak he was, and how it had removed much that was valued by him. It is this realisation that explains his inner turmoil about shortness of life and his concern about his transgressions. 

Yet he mentions this concern while also stating that his hope is in God. His description of what he felt is similar to how the author of Hebrews describes chastisement when he says it is grievous to endure. David’s desperation to be relieved of this burden is clearly stated in his bold requests for a cessation of the chastisement.

Therefore he asked the Lord to listen to his tearful prayers, and give him peace. He knew that he was like his fathers, a sojourner on the earth, but he did not wish to pass his days under the frown of God. So he asked the Lord to look on him in another manner than that of chastiser.

We may wonder what happened to David as a result of his prayer? We are not told, although we can assume that the Lord answered his petitions. Yet, in the psalm, the stress is on the fact that in his troubles David spoke to the Lord rather than complaining to men about what he felt. The psalm teaches us how to deal with our spiritual dilemmas — speak to God about them.