Psalm 31 An Individual Complaint (HBH) David professed his confidence in GOD (31:1-8) and only then voiced his complaint (31:9-13). He mixed his appeal with trust (31:14-18) and concluded in praise (31:19-22) and encouragement for others (31:23-24). Compare 31:5 to Luke 23:46; the sufferings of David typify the sufferings of Christ. David prayed that the wicked might lie silent in the grave so that they could no longer slander him (Ps. 31:17-18).
Sensitive readers of the Psalms have long been troubled by the harsh expression of vengeance uttered by psalmists, often attributed to David himself. Take for example the statements: "Break the arm of the wicked and evil man: call him to account for his wickedness" (Ps. 10:15); "Let the wicked be put to shame and lie silent in the grave" (Ps. 31:17); "Break the teeth in their mouths...The righteous will be glad when they are avenged, when they bathe their feet in the blood of the wicked" (Ps. 58:6-10). Such unloving statements raise serious ethical questions about the vindictive spirit reflected in these statements. Other prominent curses are found in Psalms 3:7; 5:10; 28:4; 35; 40:14-15; 55; 69; 79; 109; 137; 139:19-22; 140:9-10. Attempts to explain such fierce expressions fall into several categories.
First, some think that these curses only reflect the humanity of the author expressing his deepest desires for vindication when wronged by the wicked. Thus, he was reflecting a lower standard of morality than that found in the NT. This explanation does not adequately account for the fact that the verses in which these curses occur are inspired by the very GOD who taught the virtue of turning the other cheek.
We must also recognize that I Samuel portrays David in a very different light. Although provoked almost beyond imagination, David did not respond vengefully but by tolerance and patience. The occasions on which David refused to kill his mortal enemy Saul provide eloquent testimony to this. Furthermore, Leviticus 19:18 forbids any attempt to exact vengeance against personal enemies, arguing against interpreting these curses as personal vendettas.
Second, another explanation sees the curses as only predictions of the enemy's ruin rather than as expressions of the psalmist's desire that the enemy meet an unhappy end. But Psalm 59 is clearly a prayer to GOD in which the psalmist asks GOD to wreak havoc on his enemies.
A plausible understanding of these difficult sayings must take account of the significant role enemies play in the Book of Psalms. Their presence goes far beyond the relatively limited number of psalms that curse the psalmists's enemies. The psalmists were often kings or represented the king in some official capacity. GOD mandated Israel's king to rule over GOD's covenant people in order to safeguard them and all GOD had promised to do through them.
Thus, any threat to GOD's people was also a threat to the very promise of GOD. In this unique situation, to oppose the GOD-anointed king was to oppose GOD Himself. So the king/psalmist prayed that GOD would judge those evildoers who intended to hinder the work of GOD, desiring that GOD and His work on earth would be vindication.
Because of the unique position held by the king as GOD's anointed, he represented GOD's will in a measure unlike that of anyone today. For this reason believers today must not pray curses, for they are not in a position like that of the king/psalmist in ancient Israel.
Psalm 31:1 This psalm presents the human soul's trust in GOD, in the midst of tears and afflictions, until the triumph (v.19). See I John 5:4.
Psalm 31:5 Committing (KJV-I commit): Jesus cites these words of extreme confidence in GOD while dying on the cross (Luke 23:46).
Psalm 31:9-13 The subject matter flows toward a plea to be delivered from the anguish and persecution that seem to pursue the righteous (John 17:14,15).
Psalm 31:15 The eye of faith sees that the times of tribulation are in GOD's hands as much as the times of triumph.
Psalm 31:19 That GOD has saved his goodness (rewards) for those who fear him and for those who hope in Him, Jesus confirms in Matthew 5:11,12.
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Psalm 31:19 Great, rab; Strong #7227: Great, abundant, much, numerous; of great importance; principal, heavy, significant, noble. Rab appears more than 400 times in the Old Testament. It's derived from the verb rabab, which is to say "numerous or grand". The title rabbi comes from rab. Although rabbi is generally translated as "master" it implies the idea of someone "grand", i.e., filled with knowledge. It could also be translated as "my great instructor". Thus it is that our Savior counselled his followers that they shouldn't be called thus; we can have only one Rabbi and he is no other than the Messiah (Matt. 23:8).
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Psalm 32 A Testimony Song (HBH) The theme and lesson of the psalm (32:1-2) is followed by a personal testimony to its truth (32:3-5) and further encouragement and exhortation (32:6-11). Paul cited 32:1-2 in Romans 4:7-8. Forgiveness is by GOD's sovereign mercy, and righteousness comes from faith in Christ rather than by human effort. AT the same time, those who genuinely confess live in true obedience rather than mule-headed stubbornness (Ps. 32:9).
Psalm 32:1-5 See section 6 of "TRUTH IN ACTION" at the end of book 1 of Psalms.
Psalm 32:1,2 The Apostle Paul used these verses to describe the happiness of the human being whose sins are forgiven by GOD's grace, not by his efforts to comply with the Law (Rom. 4:6-8). Transgression signifies rebellion. Sin is missing the target; iniquity is moral depravity; and also is deceit. The sin is forgiven, covered, and not imputed to the individual, so that the spirit of the man or woman appears totally justified before GOD's eyes.
Psalm 32:3 Groan: Complaining, instead of confessing sins to GOD, has physical and moral repercussions.
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| Psalm 32:8 teach, yarah; Strong #3384: Instruct, direct, indicate, launch (or throw), point out, shoot, throw directly. The primary meaning of yarah is "point out directly" or "direct the flow" of something. Thus one of the derivatives of yarah is yoreh, "rain". Moreh is also derived from yarah and means "master", or that person who points and throws his directives immediately; in other words, he who points out the truth. The most important biblical word derived from yarah is Torah, which refers to the law. In spite of the fact that Torah is generally translated as "law", it means "instruction" or "teaching". The Law of Moses is really the instruction that Moses received from GOD for Israel. |
Psalm 33 A Hymn (HBH) After an opening exhortation to praise (33:1-5) the body of the hymn is taken up with the reasons GOD should be praised (33:6-19). GOD's power in creation merges into His sovereign control of human history (33:6-11). National security is in the LORD, not in military power (33:12-19). A communal profession of trust and a prayer conclude the psalm (33:20-22).
Psalm 33:3 New Song: Expression that appears seven times in Psalms and brings to mind the "spiritual songs" of which the Apostle Paul speaks (Eph. 5:19; Col. 3:16). As such, it's a fresh and spontaneous manifestation of worship and praise offered to GOD from the depths of the consecrated believer's heart. The lyrics as well as the melody are sometimes improvised. According to I Corinthians 14:15, the new song can be intoned in a vernacular language or in tongues. Jubilation (KJV-loud noise) is a vital part of true worship.
Psalm 33:5 Mercy [KJV-goodness] (in Hebrew, chesed) is also translated as "faithful love", "goodness" and "grace". See the notes for 17:7 and 23:6.
Psalm 33:6 The heavens were made by the Word of GOD. No scientific theory can contradict it.
Psalm 33:11 Counsel: That is, GOD's entire plan for mankind throughout history.
Psalm 33:12 The people who are assured that the Creator of the universe, the sovereign of all the nations, chose them especially to be a part of his own people, cannot be called anything but blessed. See the notes for 1:1 and I Peter 2:9.
Psalm 33:17 Refers to a horse of war, which the armies of pagan peoples relied on to achieve victory.
Psalm 34: The Happiness of Those Who Trust in GOD
Psalm 34 A Testimony Song (HBH) This psalm is an acrostic. Its primary purpose is to teach the hearer moral lessons about GOD. The personal testimony is in 34:4-6. The rest of the psalm is made of theological proverbs. The theme is GOD's continuous care for His own. The psalm does not say that the righteous have no troubles but that GOD delivers them from their troubles (34:19).
Psalm 34 Abimelech (title) could have been a title or other name attributed to King Achish of Gath (I Sam. 21:10-15).
Psalm 34:1-22 One of the most cited psalms in the New Testament; it's an acrostic poem, although incomplete, that begins each verse with a successive letter of the Hebrew alphabet.
Psalm 34:7 Angel: For other examples of the ministry of angels, see II Kings 6:16,17; Daniel 3:24,25.
Psalm 34:8 This same metaphor about fasting was used by Peter on inviting those who seek to examine GOD's wonders (I Pet. 3:10-12).
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Psalm 34:8 Taste, ta'am; Strong #2938: Taste, eat, discern, perceive, evaluate. This verb refers to savoring something through the sense of taste. From the first sense of physical taste, ta'am evolved toward the idea of evaluating things that have nothing to do with food. As a substantive, ta'am came to refer to "discernment", that is, the capacity to choose and delight oneself with good things. Proverbs speaks of a woman who has no "reason [taste]" (11:22), and of one with "good taste", who realizes (ta'am) that her goods ("transactions') possess a high quality (31:18).
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Psalm 34:12 See section 7 of "TRUTH IN ACTION" at the end of book 1 of Psalms.
Psalm 34:13 See the admonition about the tongue in James 1:26.
Psalm 34:19 Paul applies this to the persecutions of which he was an object in Asia Minor (II Tim. 3:11,12) and adds that all Christians have to suffer afflictions.
Psalm 34:20 This is a prophecy that Jesus fulfilled, because none of his bones were broken (John 19:36). The bones of the Passover lamb, which is a symbol of Christ, must not be broken (Exod. 12:46).
Psalm 35 An Individual Complaint (HBH) In this prayer David called down curses on his enemies for their treachery and malice. Above all, David condemned false friendship and ingratitude (35:12-16). The angel of the LORD appears in the psalms only here (35:5-6) and in 34:7. (See "Vengeance and Vindication in the Psalms".)
Psalm 35:1-28 This psalm eloquently expresses the frustrations of someone whose mind suffers the tortures of injustice.
Psalm 35:13-15 Sackcloth: A vestment used to mourn and show sympathy for those who suffer. As payment, David was the object of ingratitude and betrayal.
Psalm 35:16 Crushed (KJV-gnashed): David's reputation was torn to shreds by unjust calumnies.
Psalm 35:23The Son of David, Jesus, who was also falsely accused, also invoked divine justice (John 17:1), and warned those who rejoiced (v.26) in their evils, that GOD's judgment would fall upon them (Matt. 23:34-36).
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Psa. 35:27: Happy, holy, healthy and at peace, GOD'S PROSPERITY. GOD rejoices when his servants prosper! The Hebrew word, translated as "peace" in this passage, is full of significance: "security, happiness, prosperity, abundance". When our needs are satisfied we have peace. Furthermore, if GOD rejoices in the prosperity of his servants, how much more will he rejoice with the prosperity of his progeny: those who have been bought with the blood of Jesus and adopted by Him? Think how that must please GOD that we, his sons and daughters, prosper in all aspects of life. (III John 2/Mark 10:17-27) F.P.
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