Tag: Psalm

Psalm 27

Psalm 27 has no reference to time in the title. However, after reading through this Psalm, similarities to the circumstances of En-Gedi and Adullam are evident where David was being pursued by friends (verse 12) and where his family met with him (verse 10).

Psalm 27 has no reference to time in the title (cf. Psalm 102, read the study of Psalm 102). However, after reading through this Psalm, similarities to the circumstances of En-Gedi and Adullam (1 Samuel 21-24) are evident where David was being pursued by friends (verse 12) and where his family met with him (verse 10).

Verse 1-David expresses his confidence in God, even though the situation is not hopeful. We have no need to fear because God is sovereign. He allows the circumstances for His glory. When we can confidently believe that, our lives will be shaped by His purpose not our fear. Fear comes to us when we respond emotionally, without correct knowledge, to a situation. What area of your life do you have fear? What is it about God you doubt?

Verses 2-3-David expresses not fear but confidence in an omnipotent God. Do we?

Verses 4-6-David has confidence that God will allow him to be with Him in His holy temple. God will deliver him. Would that be a prayer of yours? God, bring me through this week that I may stand and praise You at church on Sunday.

Verses 7-10-David is expressing his desire to know God better. He expresses his confidence in God not in humanity because he knows people offer conditional acceptance while God offers unconditional acceptance. The reference to father and mother relates to his father and mother joining him and being sent to safety in 1 Samuel 22.3. Even though they did not reject him, they could have because they are human.

Verses 11-12-David is facing danger from those he knows due to the adversaries being false witnesses and not an enemy nation. Could this be a reference to Doeg from 1 Samuel 22? He asks for God to give him a straight path. He is approaching God and seeking God. Remember that God promises a level path to all who seek Him and not their own ways (Proverbs 3.5-6)

Verses 13-14-David maintains his hope. He knows if he waits for the Lord to do His work, all will be good. These verses should remind you of Joshua 1, Isaiah 40, and Psalm 103.

What confidence do you have in God? Is He truly God in whom we seek refuge and of whom we worship? Or, is He something less than He claims to be? Who is He in your life?

Psalm 7

For a few more days we will be looking into the Psalms. These ten psalms (Psalms 7, 27, 31, 34, 52, 56, 12, and 140-142) have to do with the time David was fleeing from Saul in 1 Samuel 21-24.

For a few more days we will be looking into the Psalms. These ten psalms (Psalms 7, 27, 31, 34, 52, 56, 12, and 140-142) have to do with the time David was fleeing from Saul in 1 Samuel 21-24.

Psalm 7 was written by David concerning a man named Cush from the tribe of Benjamin. Remember that Saul was from the tribe of Benjamin. This is the only time Cush is mentioned in the Scripture. He may have been the leader of the clan who was sent by Saul to persecute David.

Verses 1-2-David appears to make a reference to the kingly line of Judah. Judah is the lion. Does he make reference to the tribe of Benjamin as usurping the throne of Judah in verse two?

Verses 3-5-David proclaims innocence of wrong doing. David felt bad for cutting the robe of Saul. Other than that, he did no wrong (1 Samuel 21-24).

Selah-David needs to pause and think about this validity of his statement, or the reader needs to consider his own innocence in matters of dealing with others. How are you treating those in your area of influence?

Verses 6-8-David calls for judgment on those who do wrong. Notice that David does not take vengeance on Cush but asks God to do so. In other places (1 Samuel 21-24), David chooses to be God’s tool of judgment on the Philistines because God called him for this purpose but chooses not to touch Saul because God called him not to harm Saul. When we feel we are in need of vindication are we walking in the purpose of God in what we do? And, as with David, can we ask God to judge us in the same breath?

Verses 9-11-The prayer of David for the wicked to end would include himself if he had done wickedly. He is not placing himself above judgment. He, in this moment, has not done wickedly. We will see a different tone of prayer after David commits adultery with Bathsheba.

Verses 12-16-These verses may have another reference to the tribe of Benjamin overstepping their role and purpose in the nation of Israel. It was already mentioned in verses 1-2 that the Benjamites attempted to overthrow Judah as the rightful ruling tribe. In these verses, they are judged for taking God’s role as Judge. God will destroy them with the arrow. The Benjamites were skilled in archery (1 Samuel 20).

Verse 17-David gives thanks to God, regardless of the outcome or even if God does nothing.

Can we thank God for doing nothing? Can we proclaim praise to the Most High God merely for who He is in His righteousness? Can we allow things to go unexplained and still fall to our knees in gratitude?

David was being pursued due to the jealous rage of a dethroned king. He did nothing. What do we do when people pursue us without cause? Or, with cause?

1 Samuel 21-24

For the next few chapters, until the conclusion of the book, David is fleeing from Saul. We begin with David seeking sanctuary in a sanctuary. Good place to go, but not for bread and weapons. However, he found both there. Edomites are descended from Esau and are judged by God in Obadiah.

For the next few chapters, until the conclusion of the book, David is fleeing from Saul. We begin with David seeking sanctuary in a sanctuary. Good place to go, but not for bread and weapons. However, he found both there. Edomites are descended from Esau and are judged by God in Obadiah. We see their beginnings in Genesis 26.34-35 and Genesis 36. Esau rebels against his parents and pursues Canaanite women for wives. From this, an enemy of the Israelites springs. Saul has an Edomite as one of his leading shepherds. His name was Doeg. He tells Saul that David was protected and fed by the priests in Nob. In chapter 22 Saul orders the execution of the priest Ahimelech’s family because he helped David. The only person willing to carry out the order was Doeg. We will see David’s response to this later in 1 Samuel and in Psalm 52.

David goes to Gath with a sword of Goliath who was from . . . that’s right, Gath. When David goes to the city, the people recognize him as the soon-to-be-king. He fakes insanity and is let go.

In chapter 22 David is running from Saul toward the desolate cave of Adullum where the outcasts of Israel join his army. He takes care of his family by sending them to the Moabites. Refer to Ruth for background on the Moabites. This chapter shows the insane paranoia of Saul when he slaughters the descendants of Ahimelech for giving David bread (1 Samuel 21). Ahimelech gives Saul the background of David’s commitment to Saul. Saul still rejects David and kills Ahimelech’s family by the hand of Doeg. One, as always, escapes. His name is Abiathar. He proved faithful to David until David died. He was his high priest (Abiathar was the fourth generation from Eli).

Chapter 23 provides accounts of the relentless pursuit of Saul to kill David and David’s elude him. David stays in the wilderness of En-gedi during these days (cf. En-gedi and another En-gedi). As a bit of relief, David is introduced to Abiathar and Jonathan pledges his loyalty to David. It is strange that Saul could not find David but Jonathan could. When David wants to be found, he is; when he doesn’t want to be found, he isn’t. Does this sound like God?

Saul’s relentless pursuit continues in chapter 24. This time David could have killed Saul. Instead, David shows his loyalty to Saul because of his loyalty to God. Saul was relieving himself. The Hebrew states: “he covered his feet.” In other words, he was “dumping a load.” Saul relents from his relentless pursuit for a while. He will continue it in chapter 26.  Here, however, Saul acknowledges that David will be king.

There are times we need to hide from those who pursue us, there are times we need to confront those who pursue us, and the time is always that we remain loyal to God’s Word and call in our life. Despite the circumstances, we need to remain true to His calling and purpose for us. How are you doing?

Introduction to the Psalms

The book of Psalms was written by various writers such as David, and Moses even wrote a psalm. These chapters reflect life in the community of Israel. These are, at times, a reaction to the circumstances God allows in our lives.

The book of Psalms was written by various writers.  These chapters reflect life in the community of Israel. These are, at times, a reaction to the circumstances God allows in our lives.

Writers of the Psalms:

A possible division of the Psalms can be in terms of the Pentateuch. For example

  • Psalms 1-41 reflect the Sovereign God of creation in Genesis
  • Psalms 42-72 reflect the Redeeming God of Exodus
  • Psalms 73-89 reflect the holy God whom we worship in Leviticus
  • Psalms 90-106 reflect the God who is with us in our wanderings as in Numbers
  • Psalms 107-150 reflect the God of the Word whom we praise as in Deuteronomy

Each of these divisions ends with a doxology, a blessing reflecting the theme of the previous chapters.

  • Altaschith means “Do not destroy.” It occurs in Psalms 57-59 and 75 (see our study of Psalm 57, 58, 59, and 75). Although the meaning is not clear, some have conjectured that it was a tune of a popular song. Isaiah 65.8 seems to reference it.
  • Gittith may refer to a musical instrument created and used by the people of Gath.  Since David stayed with them for a time, it seems plausible.  This term is used in Psalms 8, 81, 84.
  • Higgaion may refer to a musical interlude; a grand pause like Selah (Psalm 9 and 92).  In Psalm 19 the term is translated as “meditate.”
  • Jeduthun, meaning praising, refers to a Levitical family whose duties were to organize the temple music service (1 Chronicles 15.17, 19; 1 Chronicles 16.41, 42; 1 Chronicles 25.1, 3, 6; 2 Chronicles 35.15). Jeduthun’s name is in the inscription found in Psalms 39, 62, 77, and 89.  These Psalms were written by others and were probably written specifically for his choir.
  • Lily of the Covenant (Psalm 60 and Psalm 88) might refer to a tune the psalm is to be sung to.
  • Mahalath is found in the title of Psalm 53 and Mahalath-Leannoth is found in the title of Psalm 88. The meaning of these words is uncertain as it seems with most of the superscriptions in the Psalms. The thought is that mahalath is a guitar, and that leannoth has reference to the character of the psalm. Some see it as equivalent to Maëstoso, which is a direction for performers to play the passage in a majestic manner.
  • Maskil (or Maschil) is a term used to indicate a psalm that was sung at an annual festival.  The NASB describes it as “Possibly Contemplative, or Didactic, or Skillful Psalm” term means skillful instruction.  It is used in thirteen psalms (Psalm 32, 42, 44, 45, 52, 53, 54, 55, 74, 78, 88, 89, and 142).
  •  A Miktam is a Hebrew word meaning “writing” or “psalm” and could mean that it is an epigrammatic poem or atonement Psalm.  It is found in the superscriptions for Psalm 16 and  Psalms 56–60 (Psalm 16, 56, 57, 58, 59, and 60).  These are Psalms written in the form of a prayer due to persistent danger.  In Isaiah 38.9-20 it is translated as “writing.”  Because the Septuagint translates it as “inscription,” it should be understood as “writing.”  Since we do not have a clear understanding of the term, we should go with the interpretation found closest to the source itself unless the understanding contradicts other portions of Scripture.
  • Muth-Labben may refer to the death (מות) of a son of David (Absalom) or the death of Goliath or the death of a fool (a play on Laban’s name).   It is only found in Psalm 9.  It could also be a musical term indicating that soprano boys should sing this tune.
  • Neginoth means stringed instrument (Psalm 4, 6, 54, 55, 61, 67, and 76).
  • Nehiloth or flute or other wind instrument with holes in it (Psalm 5).
  • Selah is a musical term asking us to stop and pause in order to reflect on what has been said.
  • Shemeninth means “an eighth” and is unknown to us.  It could mean an octave, a tune, or a pitch.

Types of Psalms

  • Imprecatory (7, 35, 40, 55, 58, 59, 69, 79, 109, 137, 139, 144).  These psalms are cries to God to bring destruction on those who stand against God and God’s people.
  • Individual Lament (3, 4, 5, 6, 7, 12, 13, 22, 25, 26, 27, 28, 35, 38, 39, 40, 42, 43, 51, 54, 55, 56, 57, 59, 61, 63, 64, 69, 70, 71, 86, 88, 102, 109, 120, 130, 140, 141, 142, and 143).  These psalms are passionate pleas to God for help in personal situations.
  • National or Community Psalms of Lament (12, 44, 58, 60, 74, 79, 80, 83, 85, 89, 90, 94, 123, 126, 129).  These are passionate pleas to God for national deliverance.
  • Nature Psalms (8, 19, 29, 33, 65, 104). These relate to God’s creative work, which inspires these poetic writings.
  • Song of Ascents or Pilgrimage Psalms (43, 46, 48, 76, 84, 87, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, and 134).  These are songs the pilgrims sung as they went to Jerusalem for the three major holy days of Passover, Pentecost, and Tabernacles (Leviticus 23).
  • Royal Psalms (2, 18, 20, 21, 45, 72, 89, 101, 110, 132, 144).  These relate to the reign of the king.  These can also refer to the coming King, Jesus the Messiah.
  • Messianic Psalms (22, 102,…..) relate to the coming Messiah.
  • Penitential Psalms (Psalms 6, 32, 38, 51, 102, 130, and 143).  When seeking to confess sins, these are great psalms to read as part of confession when asking God to restore our fellowship with Him (1 John 1.9).
  • Songs (Psalm 65, 66, 67, and 68). These psalms all contain the word “Song” in their heading along with the regular word of Psalm. They begin with the phrase “Praise is due to You” and end with “Blessed be God.”
  • Historical (Psalms 78, 104, 105, 106, 136).  Reading these Psalms will provide an historical perspective on the nation of Israel.
  • The Hallelujah or Hallel Psalms, i.e. Psalms 105, 106, 107, 111–118, 135, 136, 146–150.  Most of these Psalms begin or end with the Hebrew word  הלליה, translated as “Praise the LORD”.