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• Psalm 42 • Psalm 43 • Psalm 44 • Psalm 45 • Psalm 46 • Psalm 47 • Psalm 48 • Psalm 49 • Psalm 50 • Psalm 51 • Psalm 52 • Psalm 53 • Psalm 54 • Psalm 55 • Psalm 56 • Psalm 57 • Psalm 58 • Psalm 59 • Psalm 60 • Psalm 61 • Psalm 62 • Psalm 63 • Psalm 64 • Psalm 65 • Psalm 66 • Psalm 67 • Psalm 68 • Psalm 69 • Psalm 70 • Psalm 71 • Psalm 72
• Psalm 73 • Psalm 74 • Psalm 75 • Psalm 76 • Psalm 77 • Psalm 78 • Psalm 79 • Psalm 80 • Psalm 81 • Psalm 82 • Psalm 83 • Psalm 84 • Psalm 85 • Psalm 86 • Psalm 87 • Psalm 88 • Psalm 89
• Psalm 90 • Psalm 91 • Psalm 92 • Psalm 93 • Psalm 94 • Psalm 95 • Psalm 96 • Psalm 97 • Psalm 98 • Psalm 99 • Psalm 100• Psalm 101• Psalm 102• Psalm 103• Psalm 104• Psalm 105• Psalm 106
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The song of an earnest soul who pines for reconciliation with the God of his life.
Psalm 42 is the sad lament of one whose soul is downcast and longing for the comfort and strength of the presence of God. Although the prayer has no claim as to the authorship in the title, it has the decided feel of one of David’s compositions, a view commonly shared by Biblical scholars also.
It is the product of one who is in mourning, apparently a hunted fugitive hiding from the wrath of his enemies. The Psalmist is a man completely bound up in God. He is an intensely spiritual person, and is subject to the heightened pain and thirsting of his soul for God at a time when he appears to be in terrible danger. He longs for the renewal of the Divine presence, and for entrance to the House of God, and the outward ordinance and worship of God. Struggling with doubts and fear, he persists in maintaining his confidence and faith in God. The theme and mood of this psalm is very similar to that of Psalm 43, and it seems possible that David wrote both of these.
The anguished Psalmist expresses his thirst for the presence of God, and recalls a time of great joy in the House of God (verses 1-4). He questions himself why he feels so downcast, and tells himself to praise and put his hope in the Lord, yet he feels that God has forgotten him (verses 5-9). In his time of pain his enemies taunt him about his God (verse 10). He closes with an expression of the pain he feels in his downcast soul, and reminds himself to place his hope for the future in God (verse 11).
Psalm 42 is the psalm of one whose soul thirsts after God.
A Psalm of the Sons of Korah.
11 verses 290 words.
A prayer and song for God’s support from a disquieted soul.
Psalm 43 closely follows the theme and structure of Psalm 42, and it has been suggested that they originally were joined together as one and the same psalm, although there is no way of finding out if this was the case. Interestingly it is the only psalm in Book Two of the Book of Psalms that has no introduction. A short psalm, it consists of only five verses. It is a prayer of appeal by the Psalmist for deliverance from his enemies, and for reconciliation to God. The refrain in the final verse also appears twice in the preceding psalm.
The Psalmist cries out for deliverance from his wicked enemies, and questions why he is still mourning (verses 1, 2). Desiring reconciliation with God, the Psalmist prays for guidance to bring him to the temple, where he can go the altar of God and praise Him (verses 3-4). He asks himself again why his soul is so disturbed, and reminds himself to trust in God (verse 5).
Psalm 43: an appeal from an afflicted soul for the support of his God.
Author not stated.
5 verses 125 words.
An national appeal and a prayer to God for deliverance from an oppressed and downtrodden people.
Throughout the history of the nation of ancient Israel the Hebrew people were often subject to intense hostilities from the surrounding nations of the Middle East and Mediterranean regions. Historically the nation of Israel, being located in the corridor between the Middle East and Egypt, lay on the main route used by the armies of the nations as they undertook their various military campaigns. Consequently Israel over the centuries was almost constantly at war and subjected to bloody violence, and at times bitter conquest and oppression, as warring conquerors sought to establish and extend their empires through hostile action, capturing the land and looting the riches of the captive nations. In fact, during the ancient periods of both the judges and the kings (circa. 1300-586 BC), Israel was normally in a state of war with the surrounding nations.
It is from this background that Psalm 44 was written. Essentially the psalm is an earnest prayer to God beseeching Him to intervene and deliver His people Israel from their enemies. The psalm has four sections. It opens with a recollection of God’s protection and favour to Israel in days of old (verses 1-8), then expresses the terrible present dilemma of Israel (verses 9-16). The Psalmist asserts that this has happened to Israel in spite of the nation’s faithfulness to God (verses 17-26), closing with the Psalmist’s appeal to God to interpose and rescue His people (verses 23-26). The psalm has no claims of authorship attached, but is directed to the head musician from the Sons of Korah.
The Psalmist recounts the hand of God in the past victories of his people due to God’s favour and love for them (verses 1-5). He declares that God is the One who brings victory, not their weapons of war, and they will praise Him forever (verses 6-8). Then he laments that God is no longer with the armies of Israel, and in fact opposes them (verses 9-16). He believes that there is no reason for this abandonment, for they have continued to remember God (verses 17-22). He calls on God to awake and deliver them, because the Lord has hidden His face from them (verses 23, 24). The psalm closes with an appeal in the face of terrible suffering to the Lord to redeem Israel because of His faithful love (verses 25, 26).
Psalm 44: an appeal by the Psalmist for a return to God’s favour and protection.
A Psalm of the Sons of Korah.
26 verses 480 words.
A sacred verse and a love song for a royal wedding between an esteemed Dignitary and His bride.
Many of the one hundred and fifty prayers and spiritual poems that make up the Book of Psalms are indelibly linked to the experiences and to the Person of Jesus Christ. Indeed for Christian people of faith who personally know the Lord Jesus Christ, it may be difficult to perceive some of the psalms as pertaining to any one else other than Jesus. The Almighty God preplanned the life and ministry of the Messiah so carefully, so thoroughly, and so meticulously that the prophetic writings pointing to the Christ are intimately woven into the fabric of many psalms.
Psalm 45 is one such psalm. It is a wedding hymn, a celebration of the marriage between a king and his princess. To the Christian reader, it is almost a sacred rendition of that sacred and holy day when he or she will be sanctified to God forever, and granted the greatly elevated eternal status as the newly immortalised citizens of the Kingdom of God—alive forever and living with all the rights given to them as full citizens of the Kingdom of God. And on that day, they shall gaze upon the awesome beauty and majestic splendour of the Almighty God Himself, and afterwards dwell in the glory of His presence forevermore.
The solemn event of holy matrimony will be held between Jesus Christ, the Lamb of God, and His people—the saints, whom He will redeem from off the earth on the Day of the Lord, the Second Coming of Jesus Christ (the saints are symbolized in the Holy Bible as being a holy and pure woman). These are the precious ones for whom Jesus Christ came down from heaven as the true Messiah, and for whom He suffered a terrible agony of death of scourging and Roman crucifixion, then ministered to in heaven before the Throne of God as their great High Priest for an age, so the time would come when they will be able to live with God forever in the place where He dwells. The Most High God has determined that on that day, Christ’s wedding day, the eternal marriage of our Lord Jesus Christ, the Lamb of God, to the saints will be celebrated. The saints will be the precious and chosen ones finally redeemed from off the earth, and their sacred matrimony to the Lamb of God will be fulfilled with great fanfare and celebration before all the heavenly hosts and the entire Universe. On that day they will be inextricably bound forever to the One who died to set them free from death that they might live—the Lamb of God, anointed for death and raised to life for their redemption. Then the Lord’s saints will remain alive in the service of God forever, living as spiritually fulfilled immortal beings holistically remade to be like the angels of God—pure, holy, and sanctified.
The saints whom our Lord Jesus Christ shall save from off the earth He calls the bride, while He will be the Bridegroom (see Revelation chapter 19; verses 6-9). On the day of His matrimonial completion the saints will receive the confirmation of their transformation into the heavenly realm when Jesus, the greater One, shall be joined forever to His saints, the lesser ones. Then the beloved saints, the blessed and chosen ones, shall be made beautiful and holy to the Lord, and complete in their close eternal covenant bonding with Christ their Saviour. And from that time forth these precious chosen ones redeemed from out of this world will be shown great favour in the sight of God, and they will be granted full personal access to God, forever and ever, face to face in all their great eternal joy and in their servitude—the blessed, holy, and beloved saints.
Psalm 45 is very rich in Messianic content, so much so that many scholars even take the view that the entire psalm is completely centred around Jesus Christ, as does the website author also. It is to be noted, however, that in the ancient Hebrew Scriptures that is our Old Testament of the Holy Bible, many of the Messianic predictions are so frequently interwoven with local events at the time of writing, that is not possible to fully distinguish between both.
Although the author of this fine piece of inspirational poetry is unknown, some scholars view Psalm 45 as being the work of David. Part of Psalm 45 (verses 6 and 7) is even quoted in the New Testament book of Hebrews as actually being God the Father addressing God the Son. In Hebrews chapter 1, verses 8 and 9 the account is written: “But about the Son He says, ‘Your throne, O God, is forever and ever, and the sceptre of righteousness is the sceptre of Your kingdom. You have loved righteousness and hated lawlessness; therefore God, Your God, has anointed You with the oil of joy, rather than your companions’ ”.
The Psalmist is stirred by the noble theme of this psalm (verse 1). The inspired Poet addresses the Bridegroom directly, describing Him as being fairer than the children of men (verse 2). The Psalmist bids Him to harness His sword and take up His glory and majesty (verse 3) to ride forth victoriously for truth, humility, and righteousness, and kill the King’s enemies, leaving the nations to fall helplessly beneath His feet (verses 4, 5). God is righteous, and He has anointed the Bridegroom above His companions. He is adorned with fragrances and lives in ivory palaces (verses 6-8). The Psalmist then addresses the bride who is honoured among women (verse 9). She will turn from her former life, and in her beauty and honour many will seek her favour (verses 10-12). The glorious bride is dressed in a gown interwoven with gold, and with joy and gladness she and her virgin companions are led in gladness to the palace of the King (verses 10-15). The generations ahead will praise Him forever and ever (verses 16, 17).
Psalm 45 is the wedding verse of a victorious King.
A Psalm of the Sons of Korah.
17 verses 346 words.
A psalm of assurance of the watchcare and safekeeping of the all-powerful all-conquering God of His people.
Psalm 46 is the victory hymn of a mighty and all-powerful God. When our Lord Jesus Christ was on earth He said of His Father, the Almighty God, “He is not God of the dead, but of the living, for all live to Him” (Luke chapter 20, verse 38).
Mortal man is a fallen and fragile creature. His hold on life is at best tenuous, but God is the great and Almighty Carer of His people. This is the theme running through Psalm 46; in the midst of great danger and many trials, God’s people are kept safe. The Psalmist writes from the perspective of being one who has received great comfort and the renewing of his strength through the saving power of his God. As God lives, so He grants, where He will, that those who belong to Him also live, for no one can praise God and serve Him from the grave. The psalm also appears to have particularly appropriate relevance to the protection that God will grant His people through the final days of this world.
The psalm is divided into three stanzas, all of similar length, with the refrain and the Hebrew term ‘selah’ evenly placed. The Psalmist presents dramatically contrasting pictures of elements of nature and heaven. The earth is illustrated as being shaken and moved with the mountains quaking and the waters roaring and foaming (verses 1-3), while the next stanza speaks of a pleasant river in the City of God, the place where God dwells in its midst. Then the earth is pictured as being in tumult, with the nations raging with anger, and the earth melting (verses 4-7). In the final stanza God brings destruction on the earth, indelibly imposing His majesty and great power on the nations and the earth. But while the terrible destruction takes place God’s people rest in the safekeeping of His protection (verses 8-11).
Psalm 46: God is uplifted in this inspirational psalm as the Protector of His people.
A Psalm of the Sons of Korah.
11 verses 220 words.
A psalm of exaltation and praise to the Lord our God.
This sacred hymn is the first of the ‘psalms of enthronement’ celebrating the universal reign of God over the nations. Other Enthronement Psalms are Psalms 93, 95, 96, 97, 98, and 99.
In Psalm 47 the Psalmist expresses the sentiment of Israel, that God was the Foundation and the Guide to the historical path of the nation. God is rightly given pure praise, expressing the elevated spiritual joy of the Psalmist. It is also a foretaste of God’s ultimate victory over sin and rebellion, when He shall establish His Kingdom on earth forever.
The psalm consists of two sections, divided by a call to praise (verses 1 and 6). God is celebrated in the first section of the psalm for His victory over the nations (verses 2-5). In the second section God is praised for His dominion over all people (verses 7-9). Psalm 47 is read in the modern Jewish synagogue service to inaugurate the New Year.
Psalm 47 is a spiritual psalm of joy and praise to the Almighty God for His power and dominion.
A Psalm of the Sons of Korah.
9 verses 152 words.
A celebration of Zion, the City of the Great King!
This is a hymn praising the glory of Jerusalem. The city of Jerusalem (termed ‘Mount Zion’ in this psalm) was known by the name of Jebus through the time of the Judges (circa 1300-1035 BC). It was the stronghold fortress of the Jebusites, and was widely believed to be impregnable until David and his men captured the city in around 1000 BC. David built his capital city there, confirming the name of the city as Jerusalem, and the rest is history.
Under David and his son and successor Solomon, Jerusalem became the ‘City of the Great King’, and the centre of political and economic rule, while these kings in succession rapidly expanded their ancient empire across what is now Palestine and the central Middle East region. Astonishingly David’s son Solomon went on to amass around a quarter of the then world’s wealth.
Jerusalem was from antiquity the centre of Jewish religious, spiritual, and cultural life, in ancient times the location of their temple, and the capital city of the nation of Israel, the royal city of the great King. And because of the Divine covenant that was in place between God and the ancient Hebrews that was in place in Old Testament times, Jerusalem lay at the heart of the one true religion found among mankind on the earth in those days.
Jerusalem has been the central focus of the Jewish race for thousands of years. For Christians the city of Jerusalem is also of central importance, for it was the setting for some of the most significant events in the ministry of Jesus Christ, and the place where He where was condemned to death and crucified by the Romans, as well as being raised from the dead, in around 30 AD.
Psalm 48 is a song of deliverance, exalting and praising Jerusalem and glorifying God. It was most likely intended for use in the worship services at the temple in Jerusalem and follows on the theme of deliverance from Psalms 46 and 47.
This Psalmist opens with expressions of praise to the Lord, who dwells in Mount Zion, the City of God (verses 1, 2). God dwells within her citadels and protects her (verse 3). Kings assembled their forces and advanced on the city, only to flee in terror, even a great naval fleet is destroyed (verses 4-7), for Jerusalem is to be established forever (verse 8). God’s people meditate on His unfailing love, His praise reaches throughout the earth (verses 9-11). Zion is uplifted for the strength of her fortifications, that she may be spoken of even to the following generations (verses 12-14), for God is with His people (verse 15).
Psalm 48: the Lord is glorified in the City of Zion, “the City of the Great King”!
A Psalm of the Sons of Korah.
14 verses 238 words.
A psalm of wisdom that outlines the real value of a redeemed life in the great scheme of things, over a life merely enriched with the wealth of this world.
Psalm 49 is a psalm of wisdom and instruction addressing the age old issue of material prosperity. The Psalmist expounds the truth about the supposed advantage of those who prosper in this world. While mortal man certainly has a strong inclination to the pursuit of worldly wealth, the greatest test he or she can ever pass is his or her suitability and worthiness to eternity in the sight of God. The Psalmist writes wise words of counsel to those who would be God’s own people on earth about the nature of mortal life, death, immortality, and eternity.
The first four verses are an introduction to this revealing piece of wisdom poetry. The psalm opens with a call for all to listen to the words of the wise Psalmist (verses 1-4). He then describes the transitory nature of mortal man, appealing to common sense through reasoning that all pass through life, and that both the rich and the poor, the wise and the foolish together perish at the end of their days. God Himself has granted that mortal man has access to eternal life, but this is only given to those whom God counts as worthy, and the price of his or her ransom is costly. The wealthy and honoured of the world alike pass away and leave their wealth to others (verses 5-13). The Psalmist claims that the upright will have the victory in the end, and counsels the reader not to stand in awe of those who gain wealth and riches in this life (verses 14-20).
The psalm is entirely appropriate for this world, given that we live in an age of unprecedented materialism. Sadly, in these days there is no shortage of ruthless people who freely give themselves over to oppression, harassment, and dishonesty in their endless, ceaseless quest to selfishly increase their own wealth. Not a few readily trample over anyone who stands in the way of the riches these people crave, while people on earth are regularly lied to and ripped off, and our planet whilst currently heavily over-populated with human beings, is being poisoned, stripped, and denuded of its rapidly depleting natural resources—a profoundly toxic situation that cannot continue indefinitely.
Given the non-materialistic background of the life of Jesus Christ and the perfect example He has provided for us of the abundant spiritual fulfilment of true Christlikeness, it is a tragedy that so many relentlessly pursue their own material increase. For fallen man, the increase of wealth brings only a greater lust for even more wealth, and this normally results in the folly of greed, corruption, and sin in the sight of God. Some even claim their riches to be the blessing of God, yet our Lord counselled strongly against the personal service of ‘mammon’.
Psalm 49 is rich with wise words of spiritual counsel from the Psalmist against the folly of those greedy for material gain.
Author not stated.
20 verses 352 words.
An ode to the greatness and celestial majesty of our God, with wise counsel to His people on earth.
Psalm 50 is an instructional or didactic psalm, addressing the issue God faces of insincerity amongst His people on earth, and is of significant contemporary value. Apparently at the time the psalm was written the Israelites were largely outwardly compliant with God’s covenant, however many were not sincere towards God inwardly, but were merely going through the forms and ceremonies of worship. While people in their daily lives typically mostly only pay attention to outward appearances, God instead looks straight past the outward appearances and instead focusses directly upon the mind, the heart, and the soul of a person, studying out their motives, and their deep and hidden thoughts and secrets.
The psalm is presented by the Psalmist as an oracle, or Divine revelation, whereby God Himself directly addresses the reader. He exposes the hypocrisy of people offering sacrifices to Him while violating His covenant. The opening six verses present a spectacular and impressive description of God in His glory gathering the people together for judgment (verses 1-6). God the Sovereign Judge, in reference to insincere sacrifice, declares the truth of His ownership of the whole world, and all the animals therein (verses 7-13). He then makes the accusation of hypocrisy against the wicked, questioning them as to their right to partake in His covenant when their practices were disgraceful in His sight (verses 16-21). The psalm then concludes with two brief verses of wise instruction (verses 22, 23).
Psalm 50: the Lord our God, Sovereign Maker and Ruler of heaven and earth, judges the righteous and the wicked alike by the measure of His righteousness, wisdom, and truth.
A Psalm of Asaph.
23 verses 407 words.
A psalm that was composed from one carrying a strong sense of guilt and penitential shame.
Psalm 51 is the fourth of what are commonly known as the ‘penitential’ psalms (Psalms 6, 32, 38, 51, 102, 130, and 143). They were written by individuals who were ashamed and sorrowful for their sinful condition, and wanted to depart from evil in their lives.
David composed this reverent penitential psalm after he had been chastened by the prophet Nathan for committing adultery with the woman Bathsheba. After David had committed the sin of adultery, he then deepened the severity of his sins, and added to the number of God’s commandments that he broke by having Bathsheba’s husband Uriah the Hittite deliberately slain on the battlefield.
The psalm is a prayer for forgiveness, and a pleading for the return of God’s presence. It displays David’s deep heartfelt shame and guilt for his heinous crime. Indeed it is remarkable that one who composed so many beautiful and spiritually rich psalms became caught up in his own kingly folly to the point of destroying another man’s life in order to steal that man’s wife. David’s chastisement from the prophet Nathan was well deserved, and carried David’s own guilt home to him. The psalm illustrates David’s true repentance, and is a combination of confession, of guilt and shame, and of his yearning to return to God’s favour. Psalm 51 has long been frequently used by people of faith across many generations, illustrating the need that God’s people have felt to experience His forgiveness for their own sins also.
David is racked with guilt and pleads for mercy as he repents of his sins against God (verses 1-4). He acknowledges his sinful nature (verse 5), and asks God to cleanse him, blotting out his sinfulness (verses 6-9). He asks God to create in him a new heart, and have the Holy Spirit stay within him (verses 10-14). He acknowledges that the true sacrifice that God desires is a broken and contrite heart (verses 15-17). He asks for Zion’s restoration, so that righteous sacrifices can be offered (verses 18, 19).
Psalm 51 is one of David’s most prominent psalms of contrition, written when he was drowning in his guilt, scandal, and shame after his adulterous sin with the woman Bathsheba was brought to light and became commonly known.
A Psalm of David.
19 verses 357 words.
A sacred song conveying the contrasts between an unrighteous man and a man of God.
Psalm 52 was penned by David after the tragic incident when Doeg the Edomite committed a gross offence against the Lord by massacring eighty-five of God’s priests at the command of the psychopathic and melancholic King Saul, who by then had completely severed his favour with God.
David had gone up to Nob, the city of the priests, and consulted the Lord God with the help of the priest Ahimelech. Doeg saw David when he visited Nob, and treacherously betrayed him to Saul (see 1 Samuel 21:1-9ℝ and 22:9-23ℝ). Eventually Saul fell so far from God’s favour and grace he consulted the Witch of Endor, a terrible sin in the eyes of the Lord. Shortly after this incident Saul met his own untimely demise when he took his own life on the battlefield.
David wrote Psalm 52 after the Lord’s priests were put to the sword by the heinous and irreverent Doeg. It is a psalm of lament, written out of grief and anger at the treachery of the twisted and murderous Doeg. The Psalmist commences by directly addressing the man, attacking him for his evil arrogance when he was in fact a disgrace to God, and predicts his destruction (verses 1-5), at which the righteous would rejoice (verses 6, 7). David concludes the psalm with an analogy of his own blessed situation and then confirms his commitment to God (verses 8, 9).
Psalm 52 is the spiritual song of a grieving man seeking for help and encouragement from his God.
A Psalm of David.
9 verses 211 words.
An intimate portrait of atheism and the godless.
Psalm 53 paints a brief but vivid picture of widespread atheistic godlessness and moral degradation in a decadent world, and as such is highly applicable in our age. The Psalmist goes on to reveal that God looks down from heaven to see if any people on earth seek after Him, with the assurance that God will save His people. The psalm is almost identical to Psalm 14, with only a few slight variations, which may have made it suitable for use under different circumstances.
David declares the foolishness of the atheist, for nothing good is found in them (verse 1). God looks from heaven on mankind, but only sees unrepentant corruption in all men (verses 2-4). The fearful wicked will become overwhelmed with dread as God shames and despises them (verse 5). David concludes the psalm by praying for the salvation of Israel (verse 6).
Psalm 53 presents the theme that in spite of widespread godlessness, God still searches for souls on earth who seek after Him.
A Psalm of David.
6 verses 160 words.
A brief psalm extolling the saving grace of the God of David.
David wrote Psalm 54 when he was hiding from the wicked King Saul in the Wilderness of Ziph, south of Hebron. Saul travelled to the region with three thousand picked men hunting for David to kill him. The inhabitants of the area, the Ziphites, twice disclosed David's hideouts to Saul (see 1 Samuel chapter 23; verses 14 and 15; 1 Samuel chapter 23; verse 19; and 1 Samuel chapter 24; verses 1, 2).
The psalm consists of two parts; in verses one to three David makes an earnest prayer, pleading to God to save his life. The tone of the psalm changes in verses four to seven. David confidently predicts his own survival and success, and gives the promise that he will gratefully worship and serve God for saving his life.
Psalm 54 is a psalm of reassurance and hope for those who trust in God.
A Psalm of David.
7 verses 150 words.
The prayer of a man of God trying to survive through the violence and hostility of treacherous times.
David wrote this psalm when he was in great distress and danger. King Saul ruthlessly hunted David down to kill him, because of his jealousy of David. But God had chosen David the son of Jesse, to replace the disobedient Saul the son of Kish, on the throne of Israel. In a twist of fate twice David could have killed Saul, when Saul was hunting David down in the Judean wilderness, but refused because Saul was the anointed king, originally chosen for the kingship of Israel by the Lord God.
Essentially the psalm is a prayer for God’s help, against the Psalmist’s background of being hunted down for his life. The psalm commences with a plea to God outlining the Psalmist’s desperate plight (verses 1-5). Then the Psalmist expresses the desire to flee from his circumstances, and hide from the enemy in the wilderness (verses 6-8). He sees trouble all around and describes the malice and treachery of the city, and his hurt at being badly betrayed by someone who was once his close friend (verses 9-14). He then prays against the enemy, confident that God will protect him (verses 15-18), before giving a further description of his deceitful former friend (verses 19-21). The Psalmist then gives confident advice to the reader to turn to God (verse 22), and finishes with the foretelling of the dire end of his foes (verse 23).
Psalm 55 is a significant and historically revealing prayer of David the man of God, who throughout the psalm pleads to the Lord his God for help and support in his hour of dire need.
A Psalm of David.
23 verses 434 words.
The song of the Psalmist rendering praise to the Most High for his deliverance by the grace of his God.
David wrote this psalm at the time he had been captured and brought before his enemy Achish king of the Philistines in the city of Gath (possibly around 1020 BC). It is the prayer of a distressed man who is caught up in the mortal peril of his own extremely adverse circumstances.
According to the introduction it was set to a tune they obviously knew, called ‘A Dove on Distant Oaks’. Perhaps David, in his many troubles and persecutions, felt like fleeing ‘like a dove’ to a region where he could find safety.
Psalms 56 and 57 together have been called ‘twin psalms’ because of similarities in content and the development of the theme. They both begin with the same words, then complete an earnest prayer for deliverance, before concluding with an inspiring refrain. Written in very grievous circumstances, they both express the trust and intimate confidence in the Lord that were penned by a man of God being hunted down for his very life.
Psalm 56 is divided into two parts. In the first part the Psalmist confirms his faith and confidence in God, and prays for God’s mercy amidst the malice of his enemies (verses 1-7). In the second part he rests his faith on God’s promises, and declares his obligation and commitment to God’s mercy (verses 8-13).
Psalm 56 is an appeal by David for God’s protection.
A Psalm of David.
13 verses 250 words.
The Psalmist’s triumphant song of praise and victory through his God in a time of hardship and adversity.
David composed this beautiful psalm when he was taking refuge in the Cave of Adullam (see 1 Samuel chapter 22; verse 1). Psalms 56 and 57 were written by David when he was being hunted down for his life, and both reflect the mortal peril of the Psalmist in his dire predicament, however Psalm 57 has a more triumphant overtone.
Together Psalms 56 and 57 have been called the ‘twin psalms’ because of close similarities to their theme, structure, and style. Both are the work of one who finds comfort and reassurance in the tender mercy and love of God. They are sacred and noble expositions that add so much to the holiness, the spiritual nature, and the vitality of the Book of Psalms.
Psalm 57 consists of two parts, each closing with a refrain. It opens with David’s prayer to God for mercy, fully confident he will be heard (verses 1-3). Describing his enemies as lions, David goes on to thank God for his deliverance (verses 4-6), and concludes the psalm with joy and praise, purposing that he will publish the praise of God among the nations (verses 7-11).
Psalm 57: an innocent man praises God for helping him survive in the time of his greatest need.
A Psalm of David.
11 verses 257 words.
The song of a godly man fed up with the corruption and skulduggery constantly surrounding him.
In Psalm 58 David rebukes corrupt and wicked rulers, who judge the people, but use a crooked measure. While it was written some three thousand years ago, its message is still entirely relevant in the 21st century. It is a psalm that is both powerful in its message and its composition and uses forceful imagery and general style.
At the outset David questions and condemns corrupt rulers and leaders of the people (verses 1-5). He then calls on God to pass sentence of punishment against these corrupt officials, and foretells their downfall and destruction (verses 6-9). The psalm is concluded with the rejoicing of the righteous when they see the justice of God, the great Judge (verses 10, 11). The contrast between the corrupt and unjust rulers of the earth, and God, the righteous and upright Judge and Ruler is very striking.
Psalm 58: The condemnation of unjust rulers by a righteous man.
A Psalm of David.
11 verses 225 words.
The prayer of an innocent man seeking God’s deliverance from his would-be assailants.
According to the introduction David wrote Psalm 59 after his wife Michal (who was also Saul’s daughter) helped save him from certain death by letting him down from a window so he could escape. David’s house was being watched by King Saul’s men, who had been sent to watch the house and arrest David so he could be put to death (see 1 Samuel 19:11-18ℝ).
The psalm is similar in background to Psalms 56, 57, and 58. It is the prayer for deliverance from one who is in mortal fear for his life. The psalm has two major divisions. In the first part the Psalmist pleas for deliverance from his enemies who, although he is innocent, are vigorously persecuting him (verses 1-5). Even so, because of his intimate trust and faith in God, he expresses confidence that they will not harm him (verses 6-10). In the second part of the psalm David foresees the destruction of his enemies, asking God to visit them with punishment, yet not to slay them, that God’s sovereignty would be clearly demonstrated (verses 11-13). He then reverts to again describing the movements of his enemies (verses 14, 15), and purposes that he will continue to praise God for the benefits received, closing the psalm with a statement of faith and trust in God (verses 16, 17).
Psalm 59 is the song of a righteous man crying out to God for deliverance from wicked men.
A Psalm of David.
17 verses 372 words.
A song begging God for Israel’s deliverance in a time of war.
According to the introduction David wrote Psalm 60 during Israel’s wars with the Edomite nation. Although historically the Israelites were related to the Edomites through the patriarchs Abraham and his son Isaac, nevertheless up until the time of David’s reign and beyond these two nations were constantly at enmity and frequently at war against each other. However during the reign of David the Edomites were effectively defeated and subdued by the success of David’s military campaigns against them, and during the remainder of his reign they continued to be subject to Israeli domination, along with the Philistines, the Amalekites, the Moabites, the Ammonites and the Syrians.
Psalm 60 was written by David as a song and a prayer appealing to God to return to protecting the Israelite armies in their ongoing battles against their enemies. The opening verses portray Israel’s humiliation after a major defeat (verses 1-3). The Psalmist then appeals to God to grant His people the victories that He promised (verses 4, 5). God then answers the Psalmist, declaring Israel to be His people, with the assurance that the victory will be theirs (verses 6-8). The Psalmist then earnestly requests God to aid them in their battles against their enemies, and closes the psalm confident that through God they will certainly have the victory (verses 9-12).
Psalm 60 is an earnest appeal for the assurance of God’s help from on High.
A Psalm of David.
12 verses 252 words.
A royal prayer of supplication and reverence by the king of Israel to his God.
This beautiful psalm is the prayer of a king who is in exile from God’s Tabernacle, and from his own throne and his own people. Many believe that David wrote this psalm after he fled from his son Absalom’s rebellion (possibly around 1003 BC).
The psalm commences with the Psalmist’s plea to God to hear his prayer, even from the ends of the earth (verses 1, 2). He then reflects on the security and stability he has found in God’s protection in the past, and purposes to devote himself entirely to God’s service in the future, remembering God’s favour in the past (verses 3-5). He then prays for the king, and promises to perform his vows to the Lord every day (verses 6-8).
Psalm 61 is an inspiring psalm of supplication by the king to his God for safekeeping and protection.
A Psalm of David.
8 verses 145 words.
The Psalmist, the king of Israel, trusts in God alone.
David counsels people to trust wholly in God in this psalm. The phrases used are noble and profound, and are similar to those found in Psalm 39, however the theme is different. The psalm reflects David’s confidence and trust in God, in spite of opposition from deceitful enemies. It is a rejoicing in the protective and uplifting grace of God, with the Psalmist directly addressing God in the first eight verses.
The psalm is characterized by the use of the Hebrew word ak, which is translated as ‘only’, ‘truly’, and ‘surely’ in verses 1, 2, 4, 5, 6, and 9. The refrain occurs in verses one and two, and verses five and six, preceding the units of thought, rather than following them. The psalm contains three stanzas of four verses each.
David begins this sacred song by testifying that his security, strength, and salvation come from God alone (verses 1, 2). His enemies pay him lip service while plotting to overthrow him (verses 3, 4). The Psalmist again repeats his testimony from the opening verses, writing that his security, strength, and salvation come from God alone (verses 5-7). He encourages the reader to trust in God at all times (verse 8), and declares the insignificance of both human life, and the futility of trusting in riches (verses 9, 10). The Psalmist concludes by attesting that the Lord is strong and loving, and that men will be rewarded according to their deeds (verses 11, 12).
Psalm 62: God is the Rock and the Foundation of Hope for the king of Israel and his people.
A Psalm of David.
12 verses 250 words.
The Psalmist king delights in the fullness of his person in the God of Israel.
David composed this psalm when he was a fugitive on the run trying desperately to escape the wrath of King Saul in the Wilderness of Judah. (Read about his experiences in 1 Samuel chapters 23 and 24). It is a tender psalm, containing no petitions for mercy, but instead has expressions of joy, praise, and thanksgiving, and a strong thirsting after God.
God had revealed Himself to David in all His holiness, which David strongly reflects in this sacred hymn. David the Psalmist records his strong hunger for God, and declares his praises to the Omnipotent One, whom the Psalmist saw in all His glory (verses 1-4), and affirms his rich delight in God, through having communion with Him (verses 5-8). He speaks of the certain downfall of those who are trying to kill him, and of his own sure triumph in the hands of God, promising the rejoicing of the king and his people (verses 9-11).
Psalm 63: the prayer of a man who hungers for God day and night.
A Psalm of David.
11 verses 208 words.
The righteous Psalmist trusts in God to protect him and save his life from evil men.
David is the author of Psalm 64. It is the heartfelt prayer of an afflicted man, begging God to deliver him from his enemies. The Psalmist paints a forceful picture of wicked men who are scheming to take his life.
He opens the psalm praying for God’s protection from his enemies (verses 1, 2), describing the malicious activities of the wicked plotters (verses 3-6). But God will bring them to ruin (verses 7, 8), leading to a widespread realization of the outcome of the hand of God at work in the midst of the people (verse 9). The psalm concludes with a verse of encouragement and faith (verse 10).
Psalm 64: ruthless and scheming men seek the ruin of a man favoured by God, but God protects the beloved ones who belong to Him, according to His will.
A Psalm of David.
10 verses 194 words.
It is good and right to praise the Lord, for the Lord our God is greatly to be praised!
Psalm 65 is a delightful hymn of praise and thanksgiving to God for the abundance of the harvest. In God’s generous provision for life on earth His people above all others have many reasons for rejoicing in their God, and Psalm 65 is a spiritually rich and uplifting example of this.
This psalm of praise has three divisions. In the first division God is praised for His moral uprightness and mercy for the forgiveness of sins (verses 1-4), then He is praised for His power and majesty in Creation and in nature (verses 5-8), and finally He is praised for granting mankind the blessings of the harvest (verses 9-13). The final verses are exquisite in their content and phrasing, rendering excellent praise to the Living God for His abundant kindness and goodness as expressed in nature.
Psalm 65 is a sacred celebration of the God of His people on earth; the One who graciously gives us bountiful harvests and abundant food, and the sustenance of all life on earth.
A Psalm of David.
13 verses 262 words.
A moving song of praise to the Lord for His power and majesty, and for His preservation of life on earth.
Psalm 66 was probably written to be sang before the ritual of sacrifice, to be carried out in fulfilment of a vow that the Psalmist had made to God at a time of great personal distress (verses 10-15). It is made up of five stanzas, and closes with a doxology. The Psalmist has written verses 1-12 using plural pronoun terms such as ‘we, us, and our,’ then singular pronouns such as ‘I, me, and my’ in verses 13-20. Perhaps the Psalmist intended that through the psalm he would speak for the whole congregation in the first section, and then for himself as a member of the congregation in the second section. Or it may have been the Psalmist's intention that verses 1-12 were to be sang by a choir of Levites, and verses 13-20 by a solo voice.
The Psalmist commences this sacred song by calling on all people to shout for joy to God, to sing of His glory, and bow down in worship and praise to God (verses 1-4). The people are reminded of the great and awesome works God has done, and to rejoice in Him (verses 5-7). The Psalmist then urges us to bless and praise God, for God preserves life, but afflicts His people and refines them like silver, and brings them forth into a time of abundance (verses 8-12). The Psalmist promises to God that he will fulfil his vows, and go to the House of the Lord to offer sacrifices to God (verses 13-15). He proclaims the good God has done for him, a repentant sinner (verses 16-19). He closes the psalm in praise for His accepting his prayers and loving him (verse 20).
Psalm 66: a moving tribute of praise and acclaim to God for His power and majesty and for His mercy.
Author not stated.
20 verses 344 words.
A brief psalm of compliment and praise to the God of His people on earth.
The Psalmist commences this inspirational prayer with part of the blessing of Aaron (see Numbers chapter 6; verses 24-26). The psalm is a song of worship, fitted to give glory to God, and especially appropriate in the time of the harvest (verse 6).
The Psalmist calls on God's grace to bless them (verse 1), and on all people to praise God for His saving power (verses 2, 3), and for His justice and guidance (verses 4, 5). The earth brings forth its harvest, as the blessings of God flow out on His people (verses 6, 7).
Psalm 67: A tribute of honour to the God of heaven and earth.
Author not stated.
7 verses 127 words.
A song of high praise to the God of celestial majesty, who rules with justice and equity.
David, through the power and beauty of the psalms he wrote, revealed God to mankind in a profoundly rich manner. Psalm 68, a psalm of David, is a majestic psalm of praise extolling the virtues and goodness of the Lord God. It portrays God’s leading over Israel in striking detail, from their wanderings in the wilderness during the days of the Exodus, to the conquest of the patriarchal homeland of Canaan, and the flight and defeat of hostile kings. This in turn led to the overthrow of the Jebusites by David, and the subsequent establishment of Jerusalem as the religious centre of the Hebrew nation, and the spiritual centre of the Kingdom of God on earth.
Psalm 68 has significant Messianic overtones, particularly in the latter part. Paul the apostle, in reference to Jesus Christ, quoted from the psalm in the Book of Ephesians 4:8, where he states, When He ascended on High He led a host of captives, and He gave gifts to men. In fact this psalm has so much material specifically pertaining to God, that with a measure of meditational thought, and just a touch of imagination the reader can be led to perceive and understand a goodly measure of the greatness, omnipotence, and glory of the God of the Hebrews, the Creator of mankind, the Lord God the Almighty. Blessed are we that the Lord has given us this inspirational psalm, such is the extent of the significant witness of the majesty and glory of God attested to in its verses.
David begins this psalm by praying that God will act for him by scattering his enemies, for the wicked will perish at the presence of God (verses 1, 2). He calls the people to sing praises and rejoice in the Lord, the God who frees the oppressed (verses 3-6). He describes God leading the exodus from Egypt, blessing them along the way and leading them to the Promised Land (verses 7-10). The Lord announces His protection over Israel, and scattered the nations before them (verses 11-14). The mountain where God abides is majestic, the envy of the surrounding mountains. The Lord descends in the presence of tens of thousands of angels, and comes to His Sanctuary on Mount Sinai (verses 15-18). The God of the salvation of His people bears their burdens, saves them from death and crushes their enemies (verses 19-23). The order of the worshippers is established for the procession of God to the Sanctuary (verses 24-27). Kings will bring gifts to God in Jerusalem (verses 28-31). All are called to sing praises to the mighty and awesome God of Israel, who gives power and strength to His people (verses 32-35).
Psalm 68 is an outstanding psalm and song composed by David that reveals the glory of God to mankind.
A Psalm of David.
35 verses 697 words.
A song borne of sorrow and despair closely outlining the future sufferings of the Christ.
David wrote this lament out his experiences of suffering for the sake of his faith in God. The psalm is a heartfelt prayer for deliverance from the pen of one who has powerful enemies bent on destroying him. The Psalmist describes the torment of his adversaries and the undeserved hostility he suffered. It is a powerful psalm that also contains Messianic prophecy of the sufferings of the Christ, who in His day fulfilled and lived out the pain and anguish described in some of the verses. New Testament writers bear witness to the application of portions of this psalm to Jesus Christ, who, although He was innocent and upright, was strongly opposed, and eventually crucified by the Jewish priests and rulers who failed to recognize and honour their long-awaited Messiah.
David pleads with God to save him from his enemies (verses 1-4), reminding Him that even though he is a sinner, he is being made to suffer for the Lord’s sake (verses 5-8). David pleads with God to rescue him (verses 13-18), and reports the depth of his despair (verses 19-21). He then asks God to intervene and cause the downfall of the Psalmist’s enemies (verses 22-28) before expressing confidence that God will act on behalf of His people, and receive praise (verses 29-36).
Psalm 69 is a song of lament and an appeal by the Psalmist to the Lord for Divine assistance to achieve God’s will.
A Psalm of David.
36 verses 685 words.
Psalm 70 is a short psalm of supplication and encouragement.
This brief, urgent prayer written by David is an appeal to God to deliver the Psalmist from his enemies who desperately want to hurt him and kill him. Psalm 70 varies only slightly from Psalm 40, verses 13-17. It has been suggested that these verses may have been extracted from Psalm 40 for use in the temple worship. It is reasonable to assume this was likely the case, in view of the hostility that the Israelite nation suffered over many centuries.
David calls on the Lord to come quickly to save him (verse 1). He prays that his enemies be turn back shamed and disgraced (verses 2, 3). He prays that all who seek Him rejoice (verse 4). Then he confesses to God his weakness and his need for God’s help (verse 5).
Psalm 70: David seeks deliverance from the One he trusts—the Lord, the God of His people Israel.
A Psalm of David.
5 verses 116 words.
A prayer for deliverance by the ageing Psalmist.
The Psalmist has written Psalm 71 from the perspective of one who is of mature experience in his relationship with God. Through many trials and much adversity he has come to rest on God’s protection in the face of intense hostilities. Although the author of the psalm is not given, some scholars believe David wrote this prayer of appeal.
The Psalmist prays for Divine assistance (verses 1-4), before recounting God’s assistance in his life from the days of his youth, and looking forward into old age (verses 6-9). He describes the opposition and hatred he faces from his enemies (verses 10, 11), and pleads with God to save him and consume his adversaries (verses 12, 13), promising to praise God and proclaim His Name (verses 14-16). The Psalmist speaks of his past experiences, whereby God had graciously taught him from his youth (verse 17), and asks God to remain with him in his old age (verse 18). Despite life&lsdquo;s troubles the Psalmist is confident God will revive and restore him (verses 19-21), and commits himself to a life of praise (verses 22-24).
Psalm 71 is a psalm of praise to God for His assistance, and a revelation and an heartfelt request by the Psalmist for a life-long relationship with God.
Author not stated.
24 verses 469 words.
David’s final psalm, and a prayer of appeal to God for his son Solomon.
Psalm 72 is a royal psalm portraying an upright and goodly king ruling over an ideal kingdom. It blends the blessings borne of just and uncorrupted human leadership with the stamp of the authority of God over His earthly Kingdom. The psalm is a beautiful poem that describes at length the desired features of honour and true power received by the upright and benevolent king, in return for his wise and just leadership. Apparently David wrote this psalm for his son Solomon, his heir and successor to the throne of Israel.
Psalm 72 breathes the fragrance of the coming of the Christ, who in His day will rule as the perfect King over the ideal Kingdom, the Kingdom of God, following the demise of this world, and all that this represents to the citizens of God’s Kingdom. This is the closing psalm of Book Two of the Book of Psalms.
The Psalmist prays for the king, a royal son, that he might be just and righteous (verses 1-2). This son will bring prosperity, righteousness, and salvation to the people (verses 3-7). His kingdom will be to the ends of the earth. Kings of all nations will endow Him with gifts and bow down to Him (verses 8-11). He will take pity on the needy and the poor, saving them from oppressors (verses 12-14). The Psalmist prays for a long life for the king (verses 15-17). The psalm is concluded with praises to the Lord, and the blessed hope that the whole earth be filled with His glory (verses 18-20).
Psalm 72: a royal psalm of dominion and honour to the king and to God.
A Psalm by David for his son Solomon.
20 verses 376 words.