The MacArthur Study Bible, NKJV

  35:3 Say to my soul, “I am your salvation.” David is longing for reassurance (cf. Ps. 3:8a).

  35:4–8 Cf. the imprecations of Pss. 7, 69, 109.

  35:7 without cause…without cause. This adds to his defense; all their attacks, from a covenant or legal standpoint, have been unjustified.

  35:10 LORD, who is like You. This had become a canonized expression of awe at the uniqueness of Israel’s great God (cf. Ex. 15:11; Mic. 7:18).

  35:11–14 A strong contrast is drawn between the psalmist’s attitude about the covenant agreement and that of his treaty partner.

  35:16 On the painful maimings of mockery, cf. Job 16:9; Pss. 37:12; 112:10; Lam. 2:16.

  35:17 how long…? On laments, cf. Ps. 13:1; Hab. 1:2.

  35:19 wrongfully. Cf. “without cause” twice in v. 7.

  35:21 “Aha, aha!” This taunting chorus will return in v. 25.

  35:21, 22 Our eyes have seen it. This you have seen, O LORD. What David’s enemy allegedly saw, the LORD has seen perfectly. David knew that his God would vindicate him based upon the true evidence, all in his favor.

  35:23 To my cause. He brings back the advocacy theme of v. 1.

  35:27 Cf. Ps. 40:16. His servant. Besides being a polite third person reference to the psalmist, the terminology was also used of an OT disciple regarding himself as bound to the LORD.

  Psalm 36

  36:1–12 At least 3 themes may be detected in this psalm: 1) wisdom, vv. 1–4; 2) praise, vv. 5–9; and 3) prayer, vv. 10–12. Psalm 36 resembles Ps. 14 in its description of human depravity; it also brings to mind David’s personal confession found in Ps. 32. Paul used Ps. 36:1 to summarize his list of 14 indictments against the whole race in Rom. 3:10–18. As to its overall structure, David’s two different moods in Ps. 36 exemplify his continuing quest for balance concerning the realities of human wickedness and divine benevolence.

  I. Mood of Deliberation (36:1-9)

  A. His Deliberations on Human Infidelity (36:1-4)

  B. His Deliberations on Divine Fidelity (36:5-9)

  II. Mood of Dependence (36:10-12)

  A. Implemented through Prayer (36:10, 11)

  B. Intimated through Perspective (36:12)

  36:Title The term “servant,” found in Ps. 35:27, appears in this title. It carries an association with covenant relationship emphasizing submission to and service for God. For its application to David within the texts of Psalms, cf. 78:70; 89:3.

  36:1 no fear. This is the opposite of the attitude which characterizes true disciples. The word here is actually “dread” or “terror” (cf. Deut. 2:25; Ps. 119:120; Is. 2:10, 19, 21; etc.).

  36:2 I.e., he flatters himself so much that he is unable to understand enough to hate his own iniquity.

  36:3, 4 Although Paul cites only Ps. 36:1b in Rom. 3, the same categories of characteristic sinfulness also show up in that context; cf. character: Ps. 36:2 with Rom. 3:10–12; communications: Ps. 36:3a with Rom. 3:13–14; and conduct: Ps. 36:3b–4 with Rom. 3:15–17.

  36:5, 6 These attributes of God are immeasurable.

  36:7 the shadow of Your wings. Although some would take this as referring to wings of the cherubim over the ark, it is probably more generally a reference to the protective care of a parent bird for its young (Deut. 32:11; Pss. 17:8; 91:4; Ruth 2:12; cf. Jesus’ allusion to the word picture in Matt. 23:37).

  36:9 In Your light we see light. It is likely that this phraseology bears both literal and figurative significance, i.e., God is the source of physical life and also of spiritual life. The LORD is the Source and Sustainer of all light and life.

  36:11 the foot of pride. This is likely military imagery referring to the practice of a victorious king-general symbolically placing his foot upon the neck of a prostrated, defeated king-general.

  36:12 Cf. Pss. 14:5a; 18:38; Prov. 24:16.

  Psalm 37

  37:1–40 Psalm 37, an irregular acrostic, is a wisdom poem addressed to man, not God. Verses 12–24 sound very much like the maxims of Proverbs. The covenant promises of the “land” for Israel are prominent in its verses (cf. vv. 3, 9, 11, 22, 29, 34). Its basic theme deals with the age-old question “Why do the ungodly prosper while the godly painfully struggle through life?” An intricate arrangement puts forth David’s answer. In Ps. 37, David mixes and matches 6 thoughts in order to advance his major message on the eventual arrival of divine justice.

  I. An Introductory Overview (37:1, 2)

  II. An Initial Expansion (37:3-11)

  III. Some Proverbial Perspectives (37:12-24)

  IV. An Initial Testimony (37:25, 26)

  V. A Final Expansion (cf. vv. 3-11) (37:27-34)

  VI. A Final Testimony (cf. vv. 25, 26) (37:35-40)

  37:2 Here-today-gone-tomorrow illustrations about the wicked characterize this psalm. On this theme, cf. Job 14:1, 2; Pss. 90:5, 6; 103:15, 16; Is. 40:6–8; Matt. 6:30; James 1:10, 11; 1 John 2:17.

  37:7, 8 The message of “Relax! Don’t react!” returns (cf. v. 1).

  37:10 yet a little while. Cf. similar terminology in Jer. 51:33; Hos. 1:4. The LORD’s intervention is imminent.

  37:17 the arms of the wicked shall be broken. Their members will be shattered for grabbing and getting wealth (v. 16b). Cf. Job 38:15; Ps. 10:15; Jer. 48:25; Ezek. 30:21.

  37:18 Cf. Ps. 1:6.

  37:21 The OT contains both precepts and proverbs about borrowing and lending; cf. Deut. 15:6; 28:12, 44; Ps. 112:1–6; Prov. 22:7.

  37:24 For corroborations of such divine comfort, cf. Ps. 145:14; Prov. 24:16; Mic. 7:8.

  37:31 The law of his God is in his heart. On God’s internalized instruction, cf. Deut. 6:6; Pss. 40:8; 119 (throughout); Jer. 31:33; Is. 51:7.

  37:38 cut off. On this truth of judgment, cf. vv. 9, 22, 28, 34, and Ps. 109:13. For a positive presentation in reference to the faithful, cf. Prov. 23:18; 24:14, 20.

  37:39 salvation…from the LORD. Since salvation belongs to Him (Ps. 3:8), He is the perennial Source of it (cf. Ps. 62:1, 2).

  Psalm 38

  38:1–22 Prayers surround a core of intense lament (vv. 2–20). In many ways David’s laments parallel those of Job. David’s perspective is that his painful plight is due, at least in part, to his personal sin. Organizationally, David’s opening and closing prayers in Ps. 38 relate to two onslaughts by enemies.

  I. Introductory Prayer (38:1, 2)

  II. First Onslaught: The Enemy Within (38:3-10)

  III. Second Onslaught: Enemies Without (38:11-20)

  IV. Concluding Prayers (38:21, 22)

  38:Title. To bring to remembrance. Lit. “To cause to remember” (cf. the title to Ps. 70). The psalmist either 1) reminds God of his plight so that He might act, or 2) reminds himself and the community of his historic predicament so that both he and they would fervently pray in similar contexts of acute suffering.

  38:1 Cf. Pss. 6:1; 39:11; Jer. 31:18.

  38:2 Your arrows. The language relates to the Divine Warrior motif; on God as Archer, cf. Deut. 32:23; Job 6:4; 16:13; Ps. 7:12; Lam. 3:12, 13; etc.

  38:5 my foolishness. On culpable ethical folly, cf. Ps. 69:5. David views this as the reason for the divine chastisements of v. 3ff.

  38:11 loved ones…friends…relatives. Those near and dear to him had abandoned him to his adversity, adding insult to injury.

  38:13, 14 The ultimate example of non-response to tauntings and torturings may be seen in the Suffering Servant of Is. 53:7; cf. 1 Pet. 2:23.

  38:19, 20 Although he had confessed personal sins, he remained legally innocent in comparison with his persecutors.

  Psalm 39

  39:1–13 Psalm 39 is an exceptionally heavy lament, which compares with Job 7 and much of Ecclesiastes. It also carries on the here-today-gone-tomorrow emphasis of Ps. 37 with a new twist, an application to all men, especially the psalmist. In this intense lament, David will break his initial silence with two rounds of requests and reflections about the brevity and burdens of life.

  I. Introduction: David’s Silence (39:1-3)

&n
bsp; II. Round One: The Brevity and Burdens of Life (39:4-6)

  A. His Request for Perspective (39:4)

  B. His Reflections on Perspective (39:5, 6)

  III. Round Two: The Brevity and Burdens of Life (39:7-13)

  A. His Reflection on Hope (39:7)

  B. His Requests and Reflections on Providence (39:8-11)

  C. His Requests for Relief (39:12, 13)

  39:Title. To Jeduthun. This is most likely a specifically designated worship director (cf. 1 Chr. 9:16; 16:37ff.; 25:1–3; Neh. 11:17).

  39:1 I will…I will. The form of these expressions intimate strong volitional commitments. Lest I sin with my tongue. This sinning could have been in one or both of two ways: 1) directly, by criticizing God for not bringing retribution on the wicked, and 2) indirectly, by complaining in the hearing of the wicked.

  39:2 His silence did not ease his pain; it seemed to make it all the worse.

  39:3 Cf. Jeremiah’s predicament in Jer. 20:9. Then I spoke with my tongue. Contrast the silence of v. 1. Yet, he did not violate the conditions of his original commitment, since he did not vent before men, but unloaded his burdens before God (cf. vv. 4ff.)

  39:4 For similar prayers about the brevity and burdens of life, cf. Job 6:11; 7:7; 14:13; 16:21, 22; Ps. 90:12; Eccl. 2:3.

  39:5 handbreadths. He measures the length of his life with the smallest popular measuring unit of ancient times (1 Kin. 7:26); cf. “four fingers” (i.e., about 2.9 in.) in Jer. 52:21. and my age is as nothing before You. On “measuring” God’s age, cf. Ps. 90:2. vapor. For the same Heb. word, cf. Eccl. 1:2ff., “vanity” (a total of 31 occurrences of this term are in Eccl.); Ps. 144:4. On the concept in the NT, cf. James 4:14.

  39:6 Surely they busy themselves in vain. On the futility and irony of this phenomenon, cf. Job 27:16 in context; Eccl. 2:18–23; Luke 12:16–20.

  39:9 In this verse, the terminology of Pss. 38:13; 39:2 reappears, accompanied by the theology of Job 42.

  39:11 like a moth. The moth normally represented one of the most destructive creatures, but here the delicacy of the moth is intended (cf. Job 13:28; Is. 50:9; 51:8; Matt. 6:19ff.).

  39:12 stranger…sojourner. He considers himself to be a temporary guest and squatter in the presence of God; on the terminology, cf. Lev. 25:23; Deut. 24:19ff.; 1 Chr. 29:15; Ps. 119:19; and for the concept in the NT, cf. Heb. 11:13; 1 Pet. 2:11.

  39:13 This stark request is parallel in its intention with v. 10.

  Psalm 40

  40:1–17 Psalm 40 begins with a high-flight of thanksgiving and ends with a mixture of prayer and lament (cf. the movement of Ps. 27). Furthermore, the last 5 verses of Ps. 40 are nearly identical to Ps. 70. Crucial associations surface throughout this psalm. The first is between the theocratic king as an individual and the community of the theocratic people. Beyond this, from the vantage point of NT revelation, an association with the Greater David is contained in seed form in vv. 6–8 (cf. Heb. 10:5–7). Historical precedent and prayers for a present plight move the psalm along from beginning to end. Attitudinally, David understood the importance of what would be explicitly commanded through Paul in Rom. 12:1, 2. These elements constitute only a part of the richness of Ps. 40. The following notes will help to follow David’s mental movements through these 17 verses: Two situations constitute the framework for the psalmist’s publicized expressions of worship in Ps. 40.

  I. Precedent from a Past Situation (40:1-10)

  A. The Merciful Rescue by God (40:1-3)

  B. The Multiple Resources in God (40:4, 5)

  C. The Motivational Responses to God (40:6-10)

  II. Prayers for a Present Situation (40:11-17)

  40:2 a horrible pit…the miry clay. The imagery describes his past hopeless and helpless situation; cf. the language of Ps. 69:2, 14; Jer. 38:6ff. God by His grace had taken him from no footing to sure footing.

  40:3 a new song. See note on Ps. 33:3.

  40:3, 4 trust in the LORD…the LORD his trust. The verb and the noun forms of this important Heb. root connote a faith of confident commitment, here in the right object, God alone (cf. the teaching of Jer. 17:7). David’s desire was always to make such commitment contagious.

  40:5 Cf. the psalmist’s pleasant “frustration” in Ps. 139:12–18.

  40:6–8 The author of Hebrews dramatically applies these verses to the Greater David (10:5–7).

  40:6 Sacrifice and offering You did not desire. He is not negating the commandment to offer sacrifices, but is emphasizing their being offered with the right attitude of heart (contra. Saul, 1 Sam. 15:22, 23; note the emphases on proper spiritual prerequisites for sacrifices in Pss. 19:14; 50:7–15; 51:15–17; 69:30, 31; Is. 1:10–15; Jer. 7:21–26; Hos. 6:6; Amos 5:21–24; Mic. 6:6–8; Matt. 23:23). My ears You have opened. Lit. “ears” or “two ears You have dug for me.” This pictures obedience and dedication.

  40:7 In the scroll of the book it is written of me. Deuteronomy 17:14–20 would apply to the lesser David; cf. likely applications regarding the Greater David in passages like Luke 24:27; John 5:39, 46.

  40:9 the good news of righteousness. This word for “good news” in Heb. (cf. the root in Is. 40:9; 41:27; 52:7; 60:6; 61:1) is the precursor of the NT terminology for the “gospel” and “preaching the gospel,” i.e., “announcing the good news.” “Righteousness” is identified as God’s righteousness in the next verse (v. 10).

  40:10 David’s spirit here was encountered previously in Ps. 22:22, 23.

  40:12 Cf. both external persecution and internal perversity in Ps. 38.

  40:13–17 See notes on Ps. 70.

  Psalm 41

  41:1–13 The words of this psalm are general and apply to anyone who might be considered “down.” The most painful and specific factor addressed here is the insult which is being added to the psalmist’s injury (cf. Pss. 6, 38; and portions of Job and Jeremiah). While the form and structure of Ps. 41 are quite complex, “blessed” serves as bookends in vv. 1, 13. Within these, other elements include 1) confidence (vv. 1b–3, 11, 12), 2) prayers (vv. 4, 10), and 3) lament (vv. 5–9), with moments of wisdom and praise. David’s message in Ps. 41 speaks of God’s tender, loving care in the critical care unit of life.

  I. Recognizes Human Compassion (41:1a)

  II. Revels in God’s Care for the Compassionate (41:1b-3)

  III. Requests Grace, Health, and Forgiveness (41:4)

  IV. Rehearses the Meanness that He Has Experienced (41:5-9)

  V. Requests Grace, Health, and Retribution (41:10)

  VI. Revels in God’s Care for Him Personally (41:11, 12)

  VII. Recognizes Divine Compassion (41:13)

  41:1 Blessed. On this “blessed,” cf. Pss. 1:1; 2:12.

  41:2 And he will be blessed on the earth. The verb “be blessed” is from the same Heb. root as the exclamatory description “blessed” of v. 1 (on other occurrences of the verb, cf. Prov. 3:18; 31:28; Song 6:9).

  41:3 You will sustain him on his sickbed. This pictures God as Physician dispensing His tender, loving care

  41:4 for I have sinned against You. The ancient Near Eastern association of sin and sickness returns (cf. Pss. 31:10; 32:5; 38:3, 4, 18; 40:12; etc.). On the explicit combination of “sinning against,” cf. Ps. 51:4. This perspective of the psalmist does not negate the reference to his basic “integrity” in v. 12.

  41:6 And if he comes…he goes out. This hypocritical “sick call” really adds insult to injury. The visitor lies to the sick one and gathers “information” for more slander.

  41:9 Even my own familiar friend…lifted up his heel against me. David’s close companion betrayed him; he kicked him while he was “down.” The Greater David’s experience and the employment of this reference in John 13:18 was to Judas (cf. Matt. 26:21ff.).

  41:13 Blessed be. The essence of the Heb. root of “amen” is “it is true,” i.e., reliable, confirmed, verified. Note that Book I of the Psalms (Pss. 1–41) closes with a doxology; cf. the endings of the other 4 books (Pss. 72:18, 19; 89:52; 106:48; 150:6).


  Psalm 42

  42:1–11 As in the case of Pss. 9 and 10, Pss. 42 and 43 were originally probably one. Some ancient manuscripts put them together; Ps. 43 has no title while the rest around it do. In form, Ps. 42 may be considered an individual lament. This psalm also exemplifies a primary characteristic of Book II of the Psalms, the preference of the ascription “God” (or parallels to it) for the Deity. The occasion and situation of Ps. 42 are historically unspecified; however, what is obvious is that the psalmist’s situation was intense and greatly aggravated by his surrounding mockers. Consequently, Ps. 42 is a dirge of two stanzas.

  I. Stanza One: The Psalmist Sings of His Drought (42:1-5)

  A. The Content of This Stanza (42:1-4)

  B. The Chorus of This Dirge (cf. v. 11) (42:5)

  II. Stanza Two: The Psalmist Sings of His Drowning (42:6-11)

  A. The Content of This Stanza (42:6-10)

  B. The Chorus of This Dirge (cf. v. 5) (42:11)

  42:Title The references to “the chief musician,” i.e., the worship director, and Maskil, a “contemplation” or lesson (see marginal note; cf. Ps. 32:1) are not new, but the reference to “the sons of Korah” is. On the ancestry of “the sons of Korah,” cf. Num. 26:10ff.; 1 Chr. 6:16ff.; 2 Chr. 20:19. A total of 11 psalms are associated with this group, and 7 of them are found in Book II (Pss. 42, 44, 45, 46, 47, 48, 49). These people are probably better regarded as the Levitical performers, rather than the authors of these psalms (i.e., “For the sons of Korah”).

  42:1 As the deer pants…so pants. On this simile from nature, cf. Joel 1:20. In the psalmist’s estimation, he is facing a severe divine drought.

  42:2 My soul thirsts for God. On this desire for the water of God, cf. Ps. 36:8, 9; Is. 41:17; 55:1; Jer. 2:13; 14:1–9; 17:13; John 4:10; 7:37, 38; Rev. 7:17; 21:6; 22:1, 17.

  42:4 When I remember these things, I pour out my soul. Such language also characterizes Jeremiah’s Lamentations, indicating a heavy dirge. On “pouring out one’s soul” or “heart,” cf. 1 Sam. 1:15; Ps. 62:8; Lam. 2:19. These are attempts at trying to unburden oneself from intolerable pain, grief, and agony.