The MacArthur Study Bible, NKJV

by John MacArthur

  OT Text: 1 Sam. 22:1; 24:3

  3:7 Arise, O LORD. This is a battle cry for God to engage the enemy and defend His soldiers (cf. Num. 10:35; Ps. 68:1).

  3:8 Salvation belongs to the LORD. This is a broad-sweeping, all-inclusive deliverance, whether in the temporal or eternal realm.

  Psalm 4

  4:1–8 There are certain similarities between Pss. 3 and 4. For example, the former is sometimes labeled a morning psalm (cf. 3:5), while the latter has been called an evening psalm (cf. 4:8). In both, David is besieged with suffering, injustice, and oppression. Additionally, Ps. 4 also exhibits the changing attitudes of the worshiper in his most difficult circumstances. David’s movement will be from anxiety to assurance, as he travels down the road of prayer and trust in God. At the end of yet another day of pressure, pain, and persecution, David engages in 3 conversations which ultimately lead to a point of blessed relaxation:

  I. Praying to God for Preservation (4:1)

  II. Reasoning with His enemies about Repentance (4:2-5)

  III. Praising God for True Perspective (4:6-8)

  4:Title Psalm 4 introduces the first of 55 assignments to the master, director, or chief overseer of worship services in its title. Further instruction is given in the direction “with stringed instruments.” The chief musician, therefore, was to lead the great choir and the string portion of the orchestra in this celebration of worship.

  4:1 O God of my righteousness. The ultimate basis for divine intervention resides in God, not in the psalmist. On union with God’s righteousness based on His mercy, see Jer. 23:6 (cf. 1 Cor. 1:30). distress. This is an important word for trying circumstances in the psalms. It pictures the psalmist’s plight as being in straits, i.e., painfully restricted. Here his testimony to God’s historical salvation, “you have relieved me,“ conveys the picture that his LORD had provided space or room for him.

  4:2, 3 God’s agenda for David (v. 3) is radically contrasted with that of his enemies (v. 2). The term for “godly” or “pious” in the OT is above all else indicating a person blessed by God’s grace.

  4:4 Be angry, and do not sin. In this context, the admonition means to tremble or shake in the fear of the LORD so as not to sin (cf. Is. 32:10, 11; Hab. 3:16).

  4:5 trust. This command reflects the primary word group in the OT for faith-commitment.

  4:6–8 The taunting skeptics are cut off by the testimony of the psalmist to his rest because of God’s personal blessings.

  4:8 dwell in safety. The word “safety” introduces a play on words by going back to the term “trust” in v. 5. David evidences a total confidence in God amidst his crisis.

  Psalm 5

  5:1–12 Psalm 5 is basically a lament with elements of declarations of innocence and confidence and prayers for protection. David was standing in the presence of the LORD when he put his enemies before his God. His prayers have two major concerns: “Help me and harm them!” Therefore, David releases his respective prayers for divine intervention and imprecation upon two rounds of contrast which differentiate the enemies of God from the children of God.

  I. Round One: Theological Contrast of Retribution with Reconciliation (5:1-8)

  A. David’s Prayer for Intervention Expressed (5:1-3)

  B. David’s Prayer for Intervention Explained (5:4-8)

  II. Round Two: Practical Contrast of the Wayward with the Worshipful (5:9-12)

  A. David’s Prayer of Imprecation Expressed (5:10a-c)

  B. David’s Prayer of Imprecation Explained (5:9, 10d-12)

  5:Title Whereas the instructions to the worship leader in Ps. 4 pertain to a stringed accompaniment, Ps. 5 is to be celebrated in community worship with flute accompaniment (cf. 1 Sam. 10:5; 1 Kin. 1:40; Is. 30:29).

  5:1 Give ear. This command is built upon the word for “ear.” It takes its place alongside of parallel requests that God would pay careful attention to the supplicant and his sufferings (Pss. 17:1; 55:1, 2).

  5:2 My King and my God. David may have been the anointed theocratic king on earth, but he fully understood that the ultimate King of all Israel and of the whole earth is God (for God’s conditional allowance for mediatorial kingship, see 1 Sam. 8:19ff.).

  5:3 in the morning…In the morning. These words have led many to label this a morning psalm (cf. Ps. 3:5).

  5:4–6 not…Nor…not…hate…destroy…abhors. These 3 negatively phrased descriptions follow 3 directly stated affirmations. This reveals God’s perfect standard of justice both in principle and in practice.

  5:7 But as for me. The psalmist starkly contrasts himself with his enemies. They are haughty; he is humble.

  5:8, 9 To man’s “hoof” problem, David exposes man’s “mouth” problem, with special application to his slick-talking enemies. Proverbs is especially given to exposing the deadliness of mankind’s spiritual “hoof” and “mouth” disease, i.e., one’s walk and talk. Paul includes these assessments from Ps. 5:9 in his list of 14 terrible indictments of all mankind in Rom. 3:13.

  5:8 Lead me…Make Your way straight. Disciples are to walk in God’s way(s), being obedient to His direction(s) for their lives, yet they are fully dependent upon His grace for responsible progress (cf. Ps. 119:1–5, 26, 27, 30, 32, 33).

  5:10–12 He prays for the just ends of the wicked according to God’s revealed standard of justice (Deut. 25:1), and contrastingly urges those who are regarded as righteous by the LORD’s grace to joyfully celebrate His blessings.

  Psalm 6

  6:1–10 This lament seems to be quite intensive, for apparently David is sleepless. His circumstances seem hopeless and helpless. The early Christian church regarded this psalm as the first among the “penitential psalms” (cf. Pss. 32, 38, 51, 102, 130, 143). David’s cries, coming up from the depths of his personal pit of persecution, indicate a radical change in his frame of mind as he addresses two different audiences.

  I. Pouring out His Soul before God: A Defeatist Frame of Mind (6:1-7)

  A. A Tone of Helplessness (6:1-4)

  B. A Tone of Hopelessness (6:5-7)

  II. Turning His Attention to His Enemies: A Defiant Frame of Mind (6:8-10)

  A. His Boldness about It (6:8a)

  B. His Basis for It (6:8b-10)

  6: Title A new musical direction appears, lit. “Upon the eight,” indicating either “on an eight-stringed harp” or “upon the octave” (i.e., a lower bass melody to accompany these lyrics of intense lament).

  6:1 in Your anger…in Your hot displeasure. He does not ask for immunity from judgment, but for the tempering of God’s discipline with mercy.

  6:2, 7 bones…eye. Many assume that because the psalmist mentions bodily “parts” his affliction was a grave physical illness. Obviously, his circumstances would have had an affect on his physical dimension. However, in OT anthropology such references are picturesque metaphors for an affliction of his total being (cf. all the parallel, personal references, e.g., “me,” “my soul,” i.e., my being or person, “I,” etc.).

  6:3 how long? This is a common exclamation of intense lament (cf. Ps. 90:13; Hab. 2:6; Rev. 6:10).

  6:4 deliver me!…for Your mercies’ sake. This introduces a new synonym for salvation, connoting an action of drawing off or out. He desires the LORD to graciously extricate him (cf. Job 36:15; Pss. 18:19; 116:8).

  6:5 no remembrance of You. There is much about “death” and “the grave,” i.e., Sheol, in Psalms. Such language as that of v. 5 does not imply annihilation, but inability to participate temporally in public praise offerings (cf. Hezekiah’s reasoning in Is. 38:18).

  6:6, 7 Sleep has eluded him because of his severe sorrow.

  6:8–10 Out of his dire straits, boldness surprisingly breaks through as he addresses his enemies. This boldness also has only one basis, that the psalmist’s confidence is wholly grounded upon his LORD’s attention and ultimate intervention.

  Psalm 7

  7:1–17 This psalm is basically a plea for divine vindication in the light of the oppressor’s allegations and actions.
David’s confidence in the Divine Judge is the backbone of Ps. 7 (cf. Abraham in Gen. 18:25). As this truth grips him more and more, he will move from a tense anxiety to a transcendent assurance. This psalm follows David through 3 progressively calming stages of expression in response to the painfully false accusations that were being hurled against him.

  I. Stage One: David’s Concern as He Passionately Begs the Attention of the Divine Judge (7:1-5)

  II. Stage Two: David’s Court Appearance as He Painstakingly Argues His Case before the Divine Judge (7:6-16)

  III. Stage Three: David’s Composure as He Patiently Waits for the Verdict of the Divine Judge (7:17)

  7:Title This title introduces one of the more enigmatic terms found in superscriptions of the psalms—“a shiggaion (Heb.) of David.” It is probably related to the idea of wondering, reeling, veering, or weaving. Although the NKJV translates it “meditation,” it more than likely conveys shifting emotions or movements of thought. Consequently, the term may also indicate the song’s irregularity in rhythm (cf. Hab. 3:1). “He sang” also indicates that this was a vocal solo. The occasion, “concerning the words of Cush, a Benjamite,” cannot be readily identified from the historical books; however, whoever this was or whatever the name represented, some enemy had obviously been falsely charging David (cf. Shimei—2 Sam. 16:5; 19:16).

  7:2 Lest they tear me like a lion. Often the psalmist’s enemies are symbolized by vicious, attacking animals, with “the king of beasts” occurring frequently (Pss. 10:9; 17:12; 22:13, 16, 21).

  7:3–5 Such self-pronounced curses are powerful protestations of innocence (not sinlessness) in the context of being falsely charged (cf. the boldness of Job in 31:5ff.).

  7:6 Arise. The battle cry relating back to Num. 10:35 recurs (cf. Pss. 9:19; 10:12; 17:13; 44:26; 102:13).

  7:8 my righteousness…my integrity. These are not declarations of sinlessness but of innocence in this “court case.”

  7:9 the righteous God tests the hearts and minds. The Just Judge has perfect insight (cf. God examining the heart and mind in Jer. 17:10; also cf. Acts 1:24; 15:8).

  7:11–13 This shows yet another blending of the Divine Warrior and Divine Judge themes.

  7:14–16 Often the principle of exact retribution surfaces in the psalms (cf. the maxim of Prov. 26:27 and the judgment of Hab. 2:15–18).

  Psalm 8

  8:1–9 The beginning and ending of the psalm suggest that it is essentially a hymn of praise. Yet, a major portion qualifies it as a so-called nature psalm, i.e., a psalm of creation. Furthermore, there is a significant focus on the created dignity of man. Through this vehicle, the important subject of Adamic theology comes to the forefront, making this psalm ultimately suitable to the important association of the “One,” the Last Adam, i.e., Christ and the “many” (cf. Heb. 2:6–8). Structurally, Ps. 8’s beginning and concluding bursts of praise are driven by David’s contemplation of two pairs of radical contrasts.

  I. Introductory Praise (8:1)

  II. Two Pairs of Radical Contrasts (8:2-8)

  A. Between the Nature of “Infants” and Infidels (8:2)

  B. Between Unaided General Revelation and Unveiled Special Revelation (8:3-8)

  III. Concluding Praise (8:9)

  8:Title Another instrument is referenced in this title, most probably a guitar-like harp associated with Gath in Philistia.

  8:1 LORD…Lord. Of these twin nouns of direct address to God, the first is His specially revealed name Yahweh (Ex. 3:14) and the second puts an emphasis on His sovereignty. Your name. The name of God refers to the revealed Person of God, encompassing all of His attributes.

  8:2 The introductory irony about infants sets the stage for a contrast between the dependent and the foolishly self-sufficient.

  8:3 Your heavens, the work of Your fingers. The heavens are created by God (Pss. 33:6, 9; 102:25; 136:5). The anthropomorphism “Your fingers” miniaturizes the magnitude of the universe in the presence of the Creator.

  8:4–6 Quoted in the NT at 1 Cor. 15:27, 28; Eph. 1:22; Heb. 2:5–10.

  8:4 What is man. If the whole universe is diminutive in the sight of the Divine Creator, how much less is the significance of mankind! Even the word for “man” used in v. 4 alludes to his weakness (cf. Pss. 9:19, 20; 90:3a; 103:15, etc.). and the son of man. This phrase also looks upon man as insignificant and transitory (e.g., Ps. 90:3b). Yet, the Aram. counterpart of this phrase is found in Dan. 7:13, which has profound messianic overtones (cf. also Jesus’ favorite self-designation in the NT, Son of Man).

  8:5–8 These verses consistently emphasize the significance of man, who was created in the image and likeness of God to exercise dominion over the rest of creation (Gen. 1:26–28).

  Psalm 9

  9:1–20 Psalms 9 and 10 go together, so much so that early Gr. and Lat. vss. treat and number them as one. However, Pss. 9 and 10 evidence two different forms: the first is an individual hymn while the second is an individual lament.

  In the first part (vv. 1-12) praise is prominent, and in the second part (vv. 13-20) prayer is prominent. Many subtle patterns weave the thoughts of its verses and lines together. Shifting back and forth between the individual and corporate perspectives is characteristic, as are introverted (i.e., chiastic) structures. Basically, David’s hymn in Ps. 9 ebbs and flows through two respective tides of prayer and praise.

  I. First Tide: Divine Justice and Praise (9:1-12)

  A. Individual Praise and Divine Justice (9:1-4)

  B. Divine Justice and Corporate Praise (9:5-12)

  II. Second Tide: Divine Justice and Prayer (9:13-20)

  A. Individual Prayer and Divine Justice (9:13-16)

  B. Divine Justice and Corporate Prayer (9:17-20)

  9:Title The new element of this title lit. reads “upon death of a son.” Many conjectures have arisen about this puzzling phrase, but it is safest to regard these words as designating a particular tune.

  9:1, 2 I will…I will…I will…I will. These 4 “I wills” launch Ps. 9 with David’s dedication to exuberant worship of the LORD.

  9:1 Your marvelous works. This especially references God’s extraordinary interventions into history on behalf of His people (cf. the Exodus events).

  9:4 You have maintained my right and my cause. This is exactly what God is known to do (cf. Deut. 10:18; 1 Kin. 8:45, 49).

  9:5–10 Verses 5 and 6 reveal the Just Judge’s dealings with the godless, vv. 7, 8, His dealings with all men in general, and vv. 9, 10, His gracious dealings with dependent disciples.

  9:11 the LORD, who dwells in Zion. There is a both/and tension running throughout the OT, i.e., God is enthroned in and above the heavens, and also, He symbolically dwells locally in His tabernacle (cf. 1 Kin. 8; Ps. 11:4).

  9:12, 18 the humble…the needy…the poor. These designations often stand for the individual psalmist and/or the corporate community of disciples he represents. The terms all point to those who are afflicted, vulnerable, and therefore totally dependent upon the LORD.

  9:15, 16 The “boomerang” principle of exact retribution returns.

  9:17–20 Prominent theological themes from Pss. 1 and 2 also return as the psalmist draws this great hymn to a climax.

  Psalm 10

  10:1–18 Whereas Ps. 9 started out with praise, Ps. 10 begins in despair. In Ps. 9 the psalmist was confident of the sure coming of Divine justice; in Ps. 10 injustice is rampant and God seems disinterested. However, the psalmist’s walking more by sight than by faith will slowly turn around as he shifts his focus from empirical observations to theological facts. This is not an easy turn-around, especially since he is surrounded by so many practical atheists (cf. vv. 4, 11, 13). But hope will begin to dawn for the helpless (e.g., v. 12). In view of such kinds of general observations, the psalmist’s expressions in Ps. 10 exemplify how true believers seem to live in two different worlds at the same time.

  I. From His World of Hostility, Discouragement (10:1-11)

  II. From His World of Hope, Encouragement (10:12-18)<
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  10:1 Why…? Why…? Two “whys” of lament boldly blurt out the psalmist’s question: “God, why do You remain aloof?” (cf. Pss. 13:1; 22:11; 38:21; 44:24; 71:12; 88:14).

  10:3 blesses…renounces. The wicked’s modus operandi is the opposite of what God demands (Deut. 25:1).

  10:5 His ways are always prospering. God seems to be rewarding the ruthless. The psalmist’s questioning insinuation is, “Has God also abandoned His own standards for retribution and reward?” Cf. other why-do-the-wicked-prosper inquiries in Job 20:2ff.; Jer. 12:1.

  10:7–11 Evidences of “hoof” and “mouth” disease (walk/talk) return in application to the wicked. These are enhanced by a return also of the ungodly being described as stalking, rapacious beasts.

  10:12 Arise. The battle cry of Num. 10:35 also comes back again (cf. Pss. 7:6; 9:19). lift up Your hand. This is an idiom for God’s strength and power especially as it is used in the context of retaliation.

  10:14 You are the helper of the fatherless. God is pictured as Helper or Advocate again, but this time in association with orphans. He is the Defender par excellence of the defenseless (on the imagery, cf. Ex. 22:21ff.; Deut. 10:18ff.; 1 Sam. 1:17; Jer. 7:6).

  10:15 Break the arm of the wicked. The “hand” of God (vv. 12, 14) is more than sufficiently strong to shatter the arm (another figure for power) of ungodly men.

  10:16–18 The confident mood of this great climax outshines the psalm’s introductory protestations. The psalmist’s great LORD listens (v. 17) and acts (v. 18).

  Psalm 11

  11:1–7 The panic that launched this psalm was not David’s but that of his apparently well-meaning counselors. Their mood is panic, but David’s is peace. In view of David’s attitude, this psalm can be listed with the psalms of confidence (Pss. 4, 16, 23, 27, 62, 125, 131). Also, the solidarity of the theocratic king and the theocratic people is obvious, as indicated by the shifts back and forth between sing. and pl. phrasings. The developing verses and lines of this psalm reveal that, although two different “voices” were speaking to David in yet another context of personal and national crisis, he had made up his mind to trust only in the LORD.