The MacArthur Study Bible, NKJV

by John MacArthur

  56:8 my tears…Your bottle. David asked God to keep a remembrance of all of his sufferings, so that God would eventually vindicate him.

  56:11 What can man do to me? No human has the power to overcome God’s providential control.

  56:12 Vows. Confident that the Lord would deliver him, David had already vowed to present a thank offering to God (cf. Lev. 7:12; Ps. 50:14).

  Psalm 57

  57:1–11 This is another lament expressing supreme confidence in the Lord in the midst of calamitous circumstances. Though David finds himself hiding from Saul (see Title), he knows that his real refuge is not in the walls of the cave (cf. 1 Sam. 22:1; 24:3), but in the shadow of God’s wings.

  I. The Plea for Protection (57:1-6)

  II. The Proffering of Praise (57:7-11)

  57:Title. “Do Not Destroy.” Possibly the opening words of a known song, implying that this psalm should be sung to the same tune. See note on Ps. 16:Title.

  57:1 the shadow of Your wings. Metaphorically, God cares for His own as a mother bird protects its young. Symbolically, there may be a reference here to the cherubim wings on the ark of the covenant where God was specifically present (cf. Ex. 37:1–16; Pss. 17:8; 36:7; 61:4; 63:7; 91:1, 4). I will make my refuge. When life becomes bizarre, only one’s relationship with his God calms the soul.

  57:2 God Most High. God is transcendent, elevated far above His creation and all powerful. performs all things for me. God’s transcendence (v. 2a) never removes Him from intimate involvement in His peoples’ lives.

  57:4 lions. The wicked are pictured as menacing animals, ready to destroy their prey with their razor-edged teeth (cf. Pss. 7:2; 10:9; 17:12; 22:13). set on fire. The wicked are like a consuming fire.

  57:5 Be exalted, O God. A truly godly person wants God’s glory to be exhibited more than he wants his own personal problems to be solved.

  57:6 a net…a pit. Set a trap, as a hunter might entangle an animal’s feet with a net.

  57:7–11 These verses were borrowed by David for Ps. 108:1–5.

  57:8 my glory! The mind, that rational, intellectual, emotional part of a person which interacts with and praises God. See note on 16:9. I will awaken the dawn. He cannot wait until morning to praise the Lord for all of His blessings. He must wake up the personified dawn so that he can praise the Lord.

  57:9 the peoples…nations. References to Gentiles, nations which would not normally know Jehovah God.

  57:10 unto the heavens. David is thinking as broadly (v. 9) and as highly (vv. 10, 11) as he can. God’s mercy, truth, and glory are immense and unfathomable (cf. Rom. 11:33; Eph. 3:17, 18).

  Psalm 58

  58:1–11 As a lament against tyranny, the first half of the psalm rehearses a series of charges against wicked leaders and judges; and the second half is an imprecatory prayer that they be obliterated. In the end, the psalmist is certain that God will act with ultimate justice.

  I. The Indictment of Unjust Leaders (58:1-5)

  II. The Imprecation Against Unjust Leaders (58:6-11)

  58:Title. “Do Not Destroy.” See note on Ps. 57:Title. See note on Ps. 16:Title.

  58:1 silent ones. The leaders were silent when they should have spoken up for righteousness.

  58:2 weigh out. These wicked rulers meditate on the strategy for wicked schemes.

  58:3 as soon as they are born. All people are born totally depraved. Without being made new creatures in Christ by God’s power, they are prevented by their wicked nature from pleasing God (cf. Ps. 51:5; Rom. 3:9–18; 2 Cor. 5:17).

  58:4 Their poison. The words and actions of these tyrants are like poisonous venom in a serpent’s fangs. deaf cobra. Like a cobra which cannot hear its charmer are these stubborn rulers, who ignore all encouragements to righteousness.

  58:6 Break their teeth…fangs. The psalmist prays that the means of doing evil would be destroyed.

  58:7 flow away as waters. An imprecatory prayer that the tyrants would disappear like water seeping into sand in a dry wadi. arrows…cut in pieces. Apparently a prayer that the intentions of evil would be rendered as ineffective as broken arrows.

  58:8 snail which melts away. A simile for that which is transitive, perhaps based facetiously on the idea that a snail depletes itself in its own trail as it moves along.

  58:9 Before your pots…thorns. An obscure metaphor implying swiftness. The Lord will quickly destroy the wicked rulers.

  58:10 wash his feet in the blood. The point of the figure is that the wicked will eventually be defeated and the righteous will share with the Lord in His victory.

  58:11 God who judges in the earth. In the end, the righteous will see that Jehovah is not indifferent to injustices.

  Psalm 59

  59:1–17 This is another in a series of laments in which the psalmist pleads for God to defend him against his oppressors. The psalm is a mixture of prayers, unfavorable descriptions of the adversary, imprecations, and praise to God. Though written when David was king of Israel, the psalm recalls an earlier time of anguish when Saul sought to kill David (1 Sam. 19:11). Ultimately David’s strong confidence in God’s sovereignty transforms the lament into a song of assurance.

  I. A Plea for God’s Deliverance (59:1-15)

  II. Praise for God’s Defense (59:16, 17)

  59:Title. “Do Not Destroy.” See note on Ps. 57:Title. Michtam. See note on Ps. 16:Title. Saul sent men…to kill him. The setting for the psalm is 1 Sam. 19:11. David’s wife (Saul’s daughter) helped David escape through a window in the middle of the night.

  59:5 God of hosts. “Hosts” represent God’s angels as His army.

  59:6 growl like a dog. Dogs of the ancient world were often wild scavengers. Here, they serve as a simile for the messengers of Saul outside David’s house setting an ambush.

  59:7 belch with their mouth. Pictures the coarse, uncouth character of Saul’s henchmen (cf. v. 12). swords are in their lips. Their conversation was dedicated to the assassination of David. they say, “Who hears?” A blasphemy implying that God either doesn’t exist or doesn’t know what happens in the affairs of mankind.

  59:8 all the nations. Gentiles (see note on Ps. 57:9). This phrase and “my people” in v. 11 imply that this psalm was written several years after the event when David was king and involved in international affairs. David wrote his psalms as a prophet under the superintendence of the Holy Spirit (2 Sam. 23:2).

  59:11 lest my people forget. The psalmist thinks that if the Lord were to destroy the wicked too quickly, the lesson of God’s hatred of evil might not be impressed on the minds of the people.

  Psalm 60

  60:1–12 This psalm is a national lament written after the unexpected military setback alluded to in 2 Sam. 8:13 and 1 Chr. 18:12. While David and the main part of his army were fighting in the northern part of the country, one of Israel’s other neighboring enemies, Edom, successfully attacked the southern part of Judah. David ultimately prevailed in victory. The psalm expresses the feelings of a people shocked and confused by a tragedy which suggested that God had abandoned them. Verses 5–12 are essentially repeated in Ps. 108:6–13.

  I. The People’s Contemplation of Abandonment (60:1-5)

  II. The Lord’s Control over the Nations (60:6-8)

  III. The People’s Confidence in God (60:9-12)

  60:Title. Joab…killed twelve thousand. The LORD soon rewarded their confidence in Him, enabling the armies of Israel to slaughter the Edomites.

  60:2 earth tremble. Earthquake imagery is used to illustrate that what appears secure sometimes is not.

  60:3 wine of confusion. This metaphor compares the impact of wine on the mind with the confusion which comes from a bewildering event in life.

  60:4 banner. God and His truth serve as a rallying point for the perplexed people.

  60:5 beloved. Probably a reference to David. There may be a play on words here in that the Heb. root for “David” and “beloved” is the same.

  60:6 Shechem…Succoth. These are two territories on opposite sides
of the Jordan, occupied by Israel. Jacob had settled in Succoth (E of the Jordan) when he returned from his sojourn with Laban (cf. Gen. 33:17).

  60:7 Gilead…Judah. All of these key geographical locations in Israel ultimately belonged to God, who was more interested in their welfare than anyone else. helmet. Ephraim was the primary source of defense to the N of Israel. lawgiver. Judah was the tribe which was to govern Israel, from which David and his descendants came.

  60:8 Moab…Edom…Philistia. The 3 principal enemies surrounding Israel to the NE, SE, and W, respectively. Moab is My washpot. The psalmist pictures Moab as a humble, menial servant to God, either being or bringing a washbasin for His use. Over Edom…shoe. The picture is that of a man entering his house and throwing his shoes to his servant. Edom, like Moab, was a servant under God’s sovereign control. Philistia, shout in triumph. Here is a victorious battle shout from the pagans, who must realize God’s power is behind Israel’s victory.

  60:12 Through God…valiantly. The nation relearned the truth that only God gives victory.

  Psalm 61

  61:1–8 David may have written this wonderful psalm when his own son, Absalom, temporarily drove him away from his throne in Israel (2 Sam. 15–18). The psalm is rich in metaphors and references to God’s covenants with Israel. David once again demonstrates a godly response to overwhelming and depressing developments in life.

  I. The Cry for Help (61:1, 2)

  II. The Confidence in God (61:3-7)

  III. The Commitment to Loyalty (61:8)

  61:2 From the end of the earth. David’s absence from his homeland compounds his feelings of discouragement and exhaustion. The phrase also hints at feelings of estrangement from God. my heart is overwhelmed. David’s hope and courage were failing. the rock that is higher. David expresses his disregard of personal autonomy and his reliance on his God in this metaphor for refuge.

  61:3 strong tower. One of 4 figures of speech in vv. 3, 4 for security; the strong towers stabilized the city walls and served as places of defense and refuge.

  61:5 heritage. Refers to the benefits, including life in the Promised Land (cf. Deut. 28–30), of participating in a covenant with God.

  61:6 prolong the king’s life. In the immediate context, David prays for himself in his struggle with Absalom. Beyond this, here is a prayer for the continuity of the divinely established monarchy. Because he realized that one of his descendants would be the Messiah, David sometimes does not distinguish himself from the messianic dynasty.

  61:7 forever. The Davidic Covenant guaranteed that on the basis of God’s merciful and faithful dealings with David and the nation, David’s descendants would rule on the throne of Israel forever (cf. 2 Sam. 7; Pss. 40:11; 89:4, 33–37).

  61:8 daily perform my vows. As a regular means of expressing thanksgiving for prayers answered, the psalmist promised daily obedience to his Lord (cf. Ps. 56:12).

  Psalm 62

  62:1–12 Whether Absalom’s rebellion is the setting or not (2 Sam. 15–18), David writes this psalm while facing treason from someone. David faces the problem of his adversaries forthrightly (vv. 3, 4), but his thoughts focus primarily on God (cf. Phil. 4:4–13).

  I. Affirming God’s Covenant Relationship (62:1, 2, 5, 6)

  II. Confronting One’s Treasonous Adversaries (62:3, 4)

  III. Trusting God’s Sovereignty (62:7-10)

  IV. Praising God’s Power and Mercy (62:11, 12)

  62:Title. To Jeduthun. An official temple musician. See note on Ps. 39:Title.

  62:1 silently waits for God. Silence indicates trust that is both patient and uncomplaining (cf. v. 5).

  62:2 greatly moved. Means “shaken,” or “demoralized.”

  62:3 leaning wall and a tottering fence. A metaphor for imminent collapse. Some apply it to the victim, but as translated here it refers to the attacker.

  62:6 I shall not be moved. David demonstrates his increased confidence in the Lord. At first he would not be “greatly moved” (v. 2). Here, on second thought, he would not be moved at all.

  62:9 low degree…high degree. All men, regardless of social status, are woefully inadequate objects of trust.

  Psalm 63

  63:1–11 In deepest words of devotion, this psalm expresses David’s intense love for his Lord. The psalm was written while David was in the Judean wilderness, either during his flight from Saul (1 Sam. 23), or more likely from Absalom (2 Sam. 15; cf. 63:11 “the king”). David writes from the perspective of these tenses:

  I. Present—Seeking God’s Presence (63:1-5)

  II. Past—Remembering God’s Power (63:6-8)

  III. Future—Anticipating God’s Judgment (63:9-11)

  63:1 Early will I seek You. Eagerness to be with the Lord in every situation is more in view than the time of day. My soul thirsts. David longs for God’s presence like a wanderer in a desert longs for water. in a dry and thirsty land. David writes this psalm while hiding in the wilderness of Judea, but longing to be back worshiping in Jerusalem.

  63:3 better than life. God’s covenant love is more valuable to David than life itself (cf. Phil. 1:21; Acts 20:24).

  63:4 lift up my hands. As an OT posture of prayer, the upheld hands pictured both the ascent of prayer and the readiness to receive every good gift which comes from God (cf. James 1:17). It was thus a posture of trust in God alone.

  63:5 marrow and fatness. A metaphor comparing the spiritual and emotional satisfaction of the divine presence with the satisfaction of rich banquet food.

  63:8 My soul follows close behind You. In response to God’s repeated invitation to “hold fast” to Him (Deut. 4:4; 10:20; 13:4), the psalmist clings to God. This signifies David’s unfailing commitment to his Lord.

  63:9 into the lower parts of the earth. A reference to the realm of the dead. See note on Eph. 4:9.

  63:10 jackals. Scavengers, feasting on unburied bodies (see note on Ps. 53:5).

  63:11 who swears by Him. The Mosaic Covenant instructed this practice expressing loyalty to the true God alone (cf. Deut. 6:13; 10:20; 1 Kin. 8:31; Jer. 12:16).

  Psalm 64

  64:1–10 This psalm begins with a vivid description of the devious ways of the wicked, especially their speech (vv. 3–5, 8). Still, the psalmist does not fear that God will lose control of the situation. After seeing His justice at work, the righteous will be glad and trust all the more in Him (64:10).

  I. The Malevolent Ingenuity of the Wicked (64:1-6)

  II. The Memorable Reciprocation by the LORD (64:7-10)

  64:1 Preserve…from fear. This word for “fear” means “dread,” and is a different Heb. word than the “fear” in verses 4 and 9. The psalmist recognized that the fear of an enemy can be as destructive as an actual assault.

  64:3 sharpen their tongue. Their intent was to slander with their speech (cf. Ps. 59:7).

  64:4 in secret. Anonymously.

  64:5 “Who will see them?” This was a question of brazen autonomy. They mock the omniscience of God (cf. Ps. 59:7).

  64:6 inward thought…heart…deep. The evil intent of the unrighteous flows from inward depravity.

  64:7 God shall shoot…arrow. The arrows of God, as OT history demonstrates, include natural judgments such as deadly disease, defeat, and calamity.

  64:8 stumble…own tongue. God providentially steers the plots of the wicked to their own demise.

  64:9 shall declare. Believers should glorify God, not only for His love and mercy, but also for His marvelous acts of judgment on the wicked.

  Psalm 65

  65:1–13 This is a praise psalm, full of hopeful, confident, even enthusiastic feelings in response to God’s goodness with no complaints or curses. The setting is a celebration at the tabernacle, perhaps at the Feast of Unleavened Bread in the spring, or the Feast of Tabernacles in the fall.

  I. Praise for Spiritual Blessings (65:1-5)

  II. Praise for Natural Blessings (65:6-13)

  65:1 Zion. Specifically the hill in Jerusalem where Israel worshiped Jehovah, but also syn
onymous with the Promised Land (cf. Ps. 48:2; also Pss. 3:4; 9:12; 24:3; 68:5; 87). vow…performed. This is likely a reference to vows made by the farmers because of an abundant harvest (cf. Pss. 56:12; 61:8).

  65:2 all flesh will come. Reference to the future millennial kingdom when all the world will worship the Lord (cf. Zech. 14:16–19).

  65:3 atonement. The word, found 3 times in the Psalms (78:38; 79:9), means to cover sin and its effects. In the OT, atonement was symbolized in sacrificial ritual (cf. Ex. 30:10; Lev. 16:10, 11), though actual forgiveness of sin was ultimately based on the death of Christ applied to the penitent sinner (cf. Heb. 9).

  65:5 confidence…earth…seas. Unlike local heathen gods, Jehovah God is not just the God of a single locality. The universal worship of the Lord is required of all men (cf. Rom. 1:18–32) and will be a reality in the messianic era when the kingdom of God will cover the earth (cf. Is. 2:1–4; Zech. 14:9).

  65:8 outgoings…morning…evening. The nations who live in the E where the sun first makes its morning appearance, and those who live in the W where the sun disappears into darkness rejoice in the Lord.

  65:11 paths drip with abundance. Like a farm wagon dropping its overflow along the cart path.

  Psalm 66

  66:1–20 This joyful psalm begins with group praise and then focuses on the individual worship. The psalmist rehearses some of the major miracles in Israel’s history and testifies that God has always been faithful in the midst of serious troubles.

  I. Communal Hymn of Praise to God (66:1-12)

  A. For Future Glory (66:1-4)

  B. For Previous Faithfulness (66:5-7)

  C. For Continual Protection (66:8-12)