Psalms¶

• Table of contents
• Psalms
  • Psalm 1
  • Psalm 2
  • Psalm 3
  • Psalm 4
  • Psalm 5
  • Psalm 6
  • Psalm 7
  • Psalm 8
  • Psalm 9
  • Psalm 10
  • Psalm 11
  • Psalm 12
  • Psalm 13
  • Psalm 14
  • Psalm 15
  • Psalm 16
  • Psalm 17
  • Psalm 18
  • Psalm 19
  • Psalm 20
  • Psalm 21
  • Psalm 22

Psalm 1¶

• Preface to all the psalms, it establishes the criteria for profitable engagement. Namely the man who makes God's Word his constant meditation is the man who will succeed. Cf. Joshua 1.8

• For the ungodly there is a fearful progression towards apostasy: walking, standing, sitting, which speaks of first casual association, then fellowship, and finally being at home (sitting), respectively.

• But for the godly, who are set in contrast, The LORD "knows" the way of the righteous, in the sense of appointing and directing it to prosperity, as in Psalm 23.3

Psalm 2¶

• A coronation psalm for Solomon, but like all the messianic psalms it is too great a mantle for him, or any son of David to bear, excepting the One to Come.

• The nations rage, as Cain raged against Abel, the unrighteous against the righteous, because they are captive to jealousy and envy.
  • Genesis 4.6–7 corresponds to Psalm 2.12

Questions

• k: How are we to take the Psalms as a genre, and in their respective genres? A related question is how we understand the doctrine of the inspiration of Scripture, re. 2 Timothy 3:16-17--that all Scripture is given by inspiration of God, and is profitable for teaching, reproof, instruction, and training in righteousness. C.S. Lewis does not deny, but affirms, the divine inspiration of Scripture in Reflections on the Psalms. His interpretation of the purpose of the imprecatory psalms, if not correct in whole, is at least partially correct in my opinion, i.e. that we should place ourselves in the shoes of the "wicked."

a: The psalms as a genre should be taken the book of prayer for believers. It covers the full range of human emotions and experiences, and demonstrates how we are to engage with our God.

• k: Related to the prophetic nature of this Psalm, which the author probably did not realize, we accept that "before Abraham was, I AM," but did pre-Christ Israel understand this? Did they understand Trinity, or that anything concerning the fact that the messianic christ would be God's Son? How is salvation worked out in the Old Covenant?

a: They understood in part, and they prophesied in part. ( 1 Cor. 13, Hebrews 1). There were Old Testament epiphanies which showed the trinity and the pre-Incarnate Christ, but they were shadowy. e.g. Genesis 18.2 and Joshua 5.13-15

• k: Another related question is this: does the fact that an author/recorder is in the canon, necessitate their salvation? Concerning the perseverance of the saints, how are we to read passages where complete communion with God is lost--the prominent examples being where Adam sins and is, not "snatched out of My hand," but rather driven out by God himself, and also where Lucifer, from the presence of God, is cast down with a third of the stars?

a: Adam was driven out of paradise, as we remain to this day, but he was not cast off forever. He was given the gospel promise of Genesis 3.15, and subsequently we read of sacrifices and of men "calling on the name of the LORD." Adam was saved in hope.

Psalm 3¶

• A Contra Mundum psalm, where despite the hostile opposition of many around us, we find our hope and refuge in God.

k: David's adversaries are not just mocking him; they are deriding his faith, hope, and salvation, and thus God himself. Psalm 3:2 - "there is no salvation for him in God." Our adversaries, and the one adversary, wish us to lose this hope; to listen to the cries or actions of those whom may be close to us. In other words, if the devil can make us feel that we are failures in all our relationships with others, etc., then he has succeeded. In Christ, the LORD is a shield about us, he gives us glory and lifts our heads, and turns our tears into gladness. In God, we have sleep. In Him, we are sustained, despite a thousand that have set themselves against us.

• As in many other psalms, the suffering of David prefigures the sufferings of Christ his seed to come.

Psalm 4¶

Observations

• k: The life of the believer who puts his trust in God despite various trials is more blessed and has a far greater meaning than the lives of the wicked "when their grain and wine abound."

• k: Even a fool is counted wise when he keeps his mouth shut. "Be angry, and do not sin; ponder in your own hearts on your beds, and be silent."

• k: God is not an impersonal being, as the Islamic heresy proclaims. He has set apart the godly unto himself, and into his fold: He hears when his sheep call to Him, gives them joy, and laid them down to sleep in peace beside still waters of safety.

• k: There is a sharp contrast between the man who rests in Christ, and the one who is all about the honor of this world. In the end, this honor (pursuit of academic excellence, knowledge, fitness, etc.) will be turned into shame and exposed for vain words, which are in essence "lies" that point away from salvation.

a: Great insights above. Lord, grant us grace to trust in You, call upon You, find our joy in You.

Questions

• k: What does righteous anger look like? In what situations, if ever, should this be physical?

a: Here is what it looks like: Matthew 21.12. For ourselves, being fallen sinful beings, I think that it would be extremely rare, if ever, that holy anger manifests itself in physical action. For we know that "the anger of man does not accomplish the righteousness of God." (James 1.20). But that is not to say "never." This requires a close relationship with God, being filled with the Spirit, and walking in the Spirit, to get this right.

• k: A related question is this: when is it appropriate to fight? I mean this outside the context of war, simply in life.

• a: I think the 6th commandments implies its converse, viz. You shall prevent murder, you shall preserve life. Hence it is appropriate to fight to protect another from harm.

Psalm 5¶

• k: Sin cannot abide with the LORD. The Christian cannot indulge casual sin; he must be up early with sacrifices of prayer and worship, watching for God.

a: Amen. Let us work to do so faithfully. "O Lord, in the morning you will hear my voice"

• k: The inmost self of the wicked man is self destruction. His "wise words" dig his own grave. His foundational motivation is naught but vain rebellion.

• k: The Christian life is a wakeful life (point 1), but also one upon which blessing his poured. We are called to exult, to praise, to worship, to bless Him who covers us with his shield: to experience true joy.

a: Also notice that it is through the abundance of His steadfast love, that we enter His presence. (Psalm 5.7). i.e. We only can draw near to God as a result of His mercy and grace towards us. As also in Hebrews 4.15-16

Psalm 6¶

• David teaching by his example how to pray when we are in deep distress.

• He is not shy about expressing his complaint, and he appeals to God's covenant love (Psalm 6.4) and God's glory (Psalm 6.5).

• Having reminded himself of God's character, he takes comfort and expresses confidence. (Psalm 6.8-10).

Psalm 7¶

• k: The author of this Psalm acknowledges the LORD as righteous judge.

Psalm 8¶

• k: It is not through the intellectuals and wise men, but the humble, through which the Lord has ordained strength.

• k: God is not an impersonal deity. These questions - "what is man that you are mindful of him, and the son of man that you care for him?" are addressed in incredulity. In actuality, the Lord has made man a little lower than the heavenly beings, and crowned him with glory and honor, giving him dominion over the earth.

• k: The "name" of the Lord, that is his reputation, his power, his works, is majestic and awesome.

Psalm 9¶

• k: The Lord is a righteous judge, the avenger of blood.

• k: The nations sink in no other pit than that which they themselves make.

• a: David rejoices in the Lord's character of justice, and uses it his means of appeal in prayer

Psalm 10¶

• We may complain when justice seems to be delayed, and the wicked prosper. But psalmist encourage his soul in God, reminding himself of His justice and faithfulness. God is not slow to avenge His elect (Luke 18.7-8)

Psalm 11¶

• The seed of the woman is persecuted and oppressed by the seed of the serpent. It has always been so.

• "if the foundations be destroyed" is set against "The LORD is in His holy temple." Sometime it seems like everything right has been overturned, but the Lord still reigns.

Psalm 12¶

• The words of the Lord are pure and perfect, and by them he strengthens and saves His people.

Psalm 13¶

• The familiar themes of complaint, courage and comfort. They are so frequent because of the depth of David's suffering, as a man after God's heart

Psalm 14¶

• The folly of atheism, whether professed or just practiced. Though we profess faith, we can live like practical atheists, as though God is not, and will bring us all to account.

Psalm 15¶

• k: Who shall dwell on your holy hill? He who walks blamelessly and does what is right ... in whose eyes a vile person is despised. Jesus speaks Luke 6:27-29 in the same spirit in which he says "because of the hardness of your hearts Moses permitted you to divorce, but from the beginning it was not so." How do you reconcile this?

Psalm 16¶

• k: "At Thy right hand are pleasures forevermore." God will not, as the psalmist declares, abandon the souls of his holy ones to Sheol.

• k: related q: what is the old testament concept of "sheol"?

Psalm 17¶

• k: What is the attitude with which we should approach our intellectual, spiritual, and/or physical enemies or those who wish to do us harm?

Psalm 18¶

Psalm 19¶

Psalm 20¶

Psalm 21¶

Psalm 22¶