PSALMS

Since the book of psalms is not a united work but rather a collection of individual psalms, a more detailed study of this book will have to be a more detailed study of individual psalms.
Following some thoughts on 4 psalms are given, Psalm 19 (praise, meditation and conviction), Psalm 32 (personal testimony and thanksgiving), Psalm 1 (a wisdom psalm) and Psalm 70 (an imprecatory psalm).

PSALM 19

To the leader. A Psalm of David.
1 The heavens are telling the glory of God;
and the firmament proclaims his handiwork.
2 Day to day pours forth speech,
and night to night declares knowledge.
3 There is no speech, nor are there words;
their voice is not heard;
4 yet their voice goes out through all the earth,
and their words to the end of the world.

In the heavens he has set a tent for the sun,
5 which comes out like a bridegroom from his wedding canopy,
and like a strong man runs its course with joy.
6 Its rising is from the end of the heavens,
and its circuit to the end of them;
and nothing is hid from its heat.

7 The law of the Lord is perfect,
reviving the soul;
the decrees of the Lord are sure,
making wise the simple;
8 the precepts of the Lord are right,
rejoicing the heart;
the commandment of the Lord is clear,
enlightening the eyes;
9 the fear of the Lord is pure,
enduring forever;
the ordinances of the Lord are true
and righteous altogether.
10 More to be desired are they than gold,
even much fine gold;
sweeter also than honey,
and drippings of the honeycomb.

11 Moreover by them is your servant warned;
in keeping them there is great reward.
12 But who can detect their errors?
Clear me from hidden faults.
13 Keep back your servant also from the insolent;
do not let them have dominion over me.
Then I shall be blameless,
and innocent of great transgression.

14 Let the words of my mouth and the meditation of my heart
be acceptable to you,
O Lord, my rock and my redeemer.

Background of Psalm 19

It is identified as a psalm of David. Roughly half of the psalms in the Book of Psalms are by David or attributed to David. It has no further historical context.“To the leader” suggests that though this psalm probably was first David’s personal meditation, prayer and song to God, it later made it into the first collection of psalms, called “Book 1” (see headline before Psalm 1) and was given this practical instruction. “Book 1” contains Psalms 1 to 41, mostly personal psalms by David. It is assumed that David himself is the publisher and editor of “Book 1” and so it is usually dated at roughly 1000 BC.

First part of the Psalm 19                                        Psa 19:1-10

David is meditating on the greatness, vastness and awesomeness of the sky, both at night (maybe contemplating the endless stars in a night sky, the expanse of the universe, Psa 19:1-4) and during the day, with the sun as the central feature (Psa 19:4b-6). David meditates on God’s creation, his handiwork. The physical creation was created by God, wanted by God, is sustained by God and is worthy of human contemplation, even awe.

The night or day sky is ‘silent’ in one sense “there is not speech, nor are there words; their voice is not heard”, but yet it “pours forth speech … declares knowledge … their voice goes out through all the earth, and their words to the end of the world”. This contrast or paradox is expressed eloquently in verses 3 to 4. God’s creation speaks loudly about its Creator, creation reveals the Creator. Creation is “telling the glory of God”, it “proclaims his handiwork” (Psa 19:1). These words reach “the end of the world” (Psa 19:4), meaning that the witness of creation to its Creator is universal, it is something understood by everybody to one degree or another (Rom 1:20).

David’s words surely imply that he cannot but draw conclusions: Behind creation he sees the “glory of God”, the greatness, vastness, awesomeness of the sky, so far above, so beautiful, so powerful. He describes the sun and the course it is running across the sky as a bridegroom, coming out of his wedding canopy, and like a strong man that “runs its course with joy” (Psa 19:4b-5). The metaphor “bridegroom” implies the sun being the ‘star of the show’, the ‘central figure’, strong, active, attractive, revealed and celebrated, a happy and appropriate picture of both joy and strength (Psa 19:6).

The second part of the Psalm 19                          Psa 19:7-11

In a quite abrupt change David starts focusing on the Law, the decrees, the precepts, the commandments, the ordinances or (in some translations) the Word of God (Psa 19:7-11). These terms are really used interchangeably, in multiple parallel lines and thoughts. David’s meditation and description of the Law of God is remarkable: The Law is perfect, reviving the soul, sure, making wise the simple. It is right, rejoicing the heart. It is clear, enlightening the eyes. It is pure, enduring forever. It is true, altogether righteous, desirable (more than gold) and sweet (more than honey). It warns humans. In the keeping of the law is great reward.

What ‘word of God’ is David reading? At best the books David has access to are Genesis to Samuel, the other books are yet to be written. David clearly refers to the Law of Moses. Would we call the Law of Moses perfect? Reviving? Desirable? Sweet? We surely have a different view of the Law. We look at the Law as the thing we are glad we are no longer under. That is about the best we can manage. How unbelievably high David’s view of the Law is! Maybe we are missing something? Maybe we are not understanding?

As with creation, David thinks the Law as simply amazing and utterly excellent. Like creation was a revelation of God, so the Law is a revelation of God. What does the Law reveal about God? The Law basically is a revelation of the will of God, what he wants and doesn’t want. What is good and what isn’t good. What humans are meant to do and what they are not meant to do. More foundationally the Law is a revelation of the character of God. It is because God is just that he wants to see justice among humans. It is because God values life and the individual, that murder is forbidden. It is because God is committed to all humans that the weak have to be protected. It is because humans are in the image of God that unalienable rights are theirs. The Law contains the wisdom of God, the values of God, the right placing of priorities. The Law anchors human value, human rights and freedom. The Law is the basis of all Biblical Worldview. We would not know how to think about God, ourselves, our neighbors, nations and this physical world unless we had Genesis. We would not know how evil came to be and why it is is not all-powerful, nor the ‘final reality’. The Law explains the condition of man and the world – and predicts what God will do to rectify it. The Law is reviving, rejoicing and enduring. It does us good. In keeping it there is great reward.

The third part of the Psalm 19                            Psa 19:12-14

The third part starts with David asking himself a question: “But who can detect their errors?” (Psa 19:12). It seems that in the light of this pure Law David’s thoughts invariably end up with his own unworthiness, he prays: “Clear me from hidden faults.” This assumes that David has long ago and continually since asked God’s forgiveness for any known sin. But now – in the light of the justice and perfection of the Law – he wonders how much he is not seeing and not repenting of. David is humbled, aware of his need, of his impurity. He asks for forgiveness for wrong he is not seeing that he is committing, and for protection from the insolent, those who don’t care about right and wrong.
David is well aware of his role and responsibility in this – he must confess sin, he must want purity, ask for help. But he equally knows that none of this can be achieved by human effort or will, however heroic, it is the grace of God. He confesses God as his Rock and Redeemer, the one to steady him, the one to save him. He ends with a humble request, that – somehow – his word and thoughts may be pleasing to God

Progression in Psalm 19

At first glance the three parts of this psalm may not be overly connected, especially the first and second part. But really they are very strongly connected: It seems that David starts with a meditation on creation that meets his eye, the vast star sky, the sun in all its glory. He is overwhelmed with the greatness and beauty of creation, and even more so with the Creator who is behind all this – powerful, vast, awesome.
But this God is not only powerful and awesome – and far away, this God has given revelation of himself into this world in the form of the Law. God is not only the remote Creator way back when, he is the God who has a claim on our lives. And the claims he has – his Law – are pure and just – but they also reveal just how far away we humans are from what we were supposed to be. David loves the Law, he recognizes it as a reflection of the good, eternal and excellent character of God, entirely just, entirely right, entirely good, fully beneficial – if only we keep it.

In front of the awesome God of creation whose character is also the basis for the just and true claims of the Law – David feels unworthy, and rightfully so. Every real revelation of God through Creation or through the Word of God will leave us humbled, aware of your smallness, aware of our need. So to this awesome and just God he turns – for who else is there to turn to? – humbly, requesting that somehow he could be accepted.

The reformators thought of creation as the “first of God’s book”, the Bible being the second and the Spirit inspired conscience or community the third (?). The three together constituted “Veritas”, truth. This concept is depicted on the coat of arms of Harvard University. This also shows the reformators positive view of science and the physical world.

PSALM 32

Of David. A Maskil.
1 Happy are those whose transgression is forgiven,
whose sin is covered.
2 Happy are those to whom the LORD imputes no iniquity,
and in whose spirit there is no deceit.
3 While I kept silence, my body wasted away
through my groaning all day long.
4 For day and night your hand was heavy upon me;
my strength was dried up as by the heat of summer.
5 Then I acknowledged my sin to you,
and I did not hide my iniquity;
I said, “I will confess my transgression to the LORD,”
and you forgave the guilt of my sin.” Selah
6 Therefore let all who are faithful offer prayer to you;
at a time of distress, the rush of mighty waters shall not reach them.
7 You are a hiding place for me;
you preserve me from trouble;
you surround me with glad cries of deliverance.” Selah
8 I will instruct you and teach you the way you should go;
I will counsel you with my eye upon you.
9 Do not be like a horse of a mule, without understanding,
whose temper must be curbed with bit and bridle,
else it will not stay near you.
10 Many are the torments of the wicked,
but steadfast love surrounds those who trust in the LORD.
11 Be glad in the LORD and rejoice, O righteous,
and shout for joy, all you upright in heart.

Background of Psalm 32

It is identified as a psalm of David. Roughly half of the psalms in the Book of Psalms are by David or attributed to David. This psalm has no historical context given. “A maskil” is a term no longer understood. It could have to do with the form, the structure or the use of the psalm. Maybe it had to do with the tune or instruments used. There are twelve psalms called “maskils”: Psalm 32, 42, 44-45, 52-55, 74, 78, 88-89.
Psalm 32 is part of “Book 1”, which contains Psalms 1 to 41, mostly personal psalms by David. It is assumed that David himself is the publisher or editor of “Book 1” and so it is usually dated at roughly 1000 BC.

Getting into the Psalm

The psalm starts of with a double “Blessed are …” (Psa 32:1-2), a type of statement used in wisdom literature (to show what behavior is good, pleasing to God and likely to be rewarded). Jesus picks up on this form of sentence or style of teaching in his beatitudes (Mth 5:1-12).
Who is blessed? “those whose transgression is forgiven, whose sin is covered, to whom the LORD imputes no iniquity, in whose spirit there is no deceit” (Psa 1:1-2). This is not only a description of acceptable behavior (as used in wisdom teaching), it is very much also a sigh of relief. The writer is not listing his good behavior, rather he is expressing his great gratitude for a forgiveness he is not really worthy of. He doesn’t say ‘blessed those who don’t sin’ (though that would be theologically correct), he says “blessed are those who are forgiven”. His unworthiness is implied: he has sinned, he needed forgiveness, he needs “covering”, “not imputing” of sin he really committed. It’s a sigh of relief, it’s a declaration of gratefulness.
Why was he forgiven? What lead to his forgiveness? The next few verses give a clue:

Progression of Psalm 32

There is a progression here:

• verses 1-2     are a sigh of relief
• verses 3-4     describes how he felt when he hadn’t yet confessed his sin
• verse   5        describes the moment he confessed and was forgiven
• verses 6-7     he focuses on the God who saves
• verses 8-9     he encourages others not to be stubborn but rather go straight to God
• verse   10       declares God’s faithfulness and in
• verses 10-11 he encourages his readers to be grateful, joyful and upright in heart.

Psalm 32:3-4

He starts verse 3 with “while I kept silence …” which is contrasted with verse 5 “Then I acknowledged my sin to you and did not hide my iniquity”. So verse 3-4 is his honest description of himself in an unrepentant state: “my body wasted away … groaning all day long … your hand was heavy upon me … my strength was dried up”. He describes a mental and emotional turmoil that has very strong physical effects, so much so that his body is “wasting” and “drying up”.
It is also clear that he sees God’s hand in this, and though it is not stated outright, it seems from the whole psalm that he sees this as the grace of God, though not pleasant at the time: “your hand was heavy upon me”. This is probably mostly conviction, the bite of conscience, resulting unpeace, maybe sleeplessness, maybe fear, shame, resentment … it’s not entirely clear. What is clear is that he couldn’t continue, of that it was enough to bring him to his senses.

Psalm 32:5

Finally he is miserable enough, under pressure enough or can get a hold of himself enough to do what is really needed: come to God, confess to him: “then I acknowledged my sin to you, and I did not hide my iniquity; I said, “I will confess my transgression to the LORD,” and you forgave the guilt of my sin.” He acknowledges the need to come forward, to ‘not hide’, to confess and acknowledge, just to think ‘God knows anyway’ is not enough. Why?
There is a humbling in calling sin ‘sin’, in acknowledging what I did. To speak it out (to God or possibly another person) is essential. It is also essential to call a sin a ‘sin’, meaning is is essential to take responsibility for my action and acknowledging my wrong decision. To ‘feel bad’ about something or to ‘be miserable’ with a situation, even to ‘confess that something bad happened’ is not yet the same thing as taking responsibility. There still can be a full blaming of others, circumstances or even God is a ‘confession of what happened’. What is needed is to own up: ‘I did this. It was wrong. I knew it was wrong and still did it. I could have done otherwise. I should have done otherwise’.
Though for us humans to humble ourselves is truly a struggle, and we evade it as long as we can, the verse also show that any delay is due to us, not due to God: God is willing and ready to forgive, to remove guilt, to take away the shame. This is important: the limitations on forgiveness are not from God’s side, God has promised he will forgive any and every repentant heart. But our coming to God, confessing and taking responsibility, that is where the limitations lie. We limit forgiveness, not God.

Psalm 32:6-7

The writer confesses God’s forgiveness, his answering of prayer, his saving of his faithful, his preserving, his delivering “You are a hiding place for me; you preserve me from trouble; you surround me with glad cries of deliverance.” This could be description of being freed from sin, from shame, from turmoil, from un-peace and the bite of conscience. It could also be gratefulness for being back in relationship with God, an assurance of God’s favor, goodwill and salvation. It could also have to do with a deliverance from a difficult situation which may have been the reason for the sin (maybe false accusations leading to the writer reacting with anger or resentment, or a persecution leading to the writer reacting with revenge and hatred). There could easily have been an event which triggered the sin.

Psalm 32:8-9

These verses are as if God speaks to us humans, it is the writer now putting himself in ‘God’s shoes’. First there is a promise of God “I will instruct you and teach you the way you should go; I will counsel you with my eye upon you.” Then there is a challenge “Do not be like a horse or a mule, whose temper must be curbed with bit and bridle, else it will not stay near you.”
This is clearly linked with what went before. Though God is graciously forgiving, the goal is for humans to learn his ways, to understand what is good, to understand God and to live accordingly. That’s why there is God’s promise to teach and counsel, to lead and guide. The negative example of horse or mule is the same basic message: become somebody who is not stubbornly resisting God’s conviction and will, somebody whom God doesn’t have to lead by force, by bit and bridle. The goal of all this is “stay near you”, which means God seeks fellowship, close communion and deep relationship, where not force or superior power makes for cooperation, but a common understanding. He wants to lead with “my eye upon you”, expressing care and attention, but also implying ‘eye contact’, meaning a form of guidance based on freedom and mutual understanding.
So the writer is not looking for “forgiveness upon demand”, a “clean slate at will”, that would mean to make God a tool for me to obtain ‘peace’. The writer instead is commenting on his own stubbornness and unwillingness to come to God in humility (Psa 32:3-4), he himself was the horse of mule that God had to ‘force’ to come to him (“your hand was heavy upon me”). But now he knows better, and also understands that though God will go to great lengths to ‘get us back’, and he is grateful for that, that this should not really be continually necessary: The willing, obedient, humble, responsive human is the one God doesn’t have to ‘force’ or ‘pull by bit and bridle’. God has no joy in having to do that, though he will do it for our sake. It is not honoring to him at all.

Psa 32:10-11

So the writer concludes: “Many are the torments of the wicked” (Psa 32:10). This refers in part to those committing evil and tempting others to sin, but it probably also refers to those with an unwilling heart, living in conflict with their conscience, with God and others.
In contrast to the torments are those who respond to God: “Be glad in the LORD and rejoice, O righteous, and shout for joy, all you upright in heart.” God is gracious, forgiving and inviting us into relationship with him.

PSALM 1

1 Happy are those who do not follow the advice of the wicked,
or take the path that sinners tread,
or sit in the seat of scoffers;
2 but their delight is in the law of the LORD,
and on his law they meditate day and night.
3 They are like trees, planted by streams of water;
which yield their fruit in its season, and their leaves do not wither.
In all they do, they prosper.
4 The wicked are not so,
but are like chaff that the wind drives away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6 for the LORD watches over the way of the righteous,
but the way of the wicked will perish.

Introduction to Psalm 1

No author is mentioned and no historical context or any other detail is given. This psalm is in “Book 1” (Psalms 1-41), a collection of mostly personal psalms by David. It is assumed that David himself is the publisher and editor of “Book 1” and so it is usually dated at roughly 1000 BC.
Psalm 1 is a wisdom psalm, not so much a prayer in a specific situation but more a didactic text not unlike Proverbs, reminding the audience of what is good and right and wise under God and in this world.

Psalm 1:1-2

Verse 1-2 is a description of those who please God, and are therefore “blessed” or “happy”, depending on translation. The first verse (Psalm 1:1) shows what the person doesn’t do, the wrong behavior he stays away from: “happy are those who do not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers”.
This is a triple parallelism, the three lines mean the same, or expand on each other: wicked, sinners, scoffers are parallel, and follow advice, take path and sin in the seat are parallel.

• “do not follow the advice of the wicked”, to not be lead, guided by, convinced by the advice of evil people. Their arguments, logic, slogans and reasoning may sound convincing, easy, smart, but it deceives, it doesn’t take God into account, it doesn’t think long-term and it corrupts.
• “do not take the path that sinners tread”, to not be where they are, to avoid their ways, to not hand out with them, to not spend time. Even though a wise person may move among people of a very different worldview, reach out to them and in turn influence them (as Jesus did, or Joseph, Daniel, etc.) but in average for the less experienced, the less wise, the younger or the one easily influenced the safe way to go it to stay away from people like that. This often means to geographically, physically remove oneself.
• “do not sit in the seat of scoffers”, again somewhat geographical, though more in the metaphorical sense: to not think like scoffers, keeping a distance, commenting smartly, thinking they can analyze everything and know everybody’s motivations. This kind of attitude and talk will rub off on those hearing it. Scoff means to treat or address others with derision, scorn, contempt. Scoff means to feel superior, to not see any value or quality in the other, to put down everybody.

The second verse (Psalm 1:2) shows what the person does do, the good behavior he is engaging in “but their delight is in the law of the LORD, and on his law they meditate day and night.” This expresses the opposite of scoffing, it is to see value in, delight in, focus on, give importance to, commit myself to the word of God, to a wisdom greater than my own. It’s a willful giving attention, continued importance (“day and night”), a putting oneself under (not over, as in scoffing), letting the greater wisdom of God, the bigger perspective speak to me.

Psalm 1:3                           Metaphor: tree

The fruit of this is “they are like trees, planted by streams of water; which yield their fuit in its season, and their leaves do not wither.” We find the metaphor of a tree, well planted, well watered and provided for, fruitful – though that may take a moment to show, green, not easily rendered dry or killed.
The metaphor of tree implies the ability to provide for others (shade, oxygen, fruit, medicinal purposes, beauty, protection, stability, maintaining the soil etc. … a picture of life itself). Those humans under God will become rich, giving, able, fruitful, influential, soothing, comforting, stabilizing, contributing.

Psalm 1:4-6                       Metaphor: chaff

In contrast to the evergreen, fruitful tree the metaphor of “chaff” is used to describe the wicked: “The wicked are not so, but are like chaff that the wind drives away. Therefore the wicked will not stand in judgment, nor sinners in the congregation of the righteous … but the way of the wicked will perish.”
The metaphor “chaff” implying useless, valueless, not permanent, easily burnt, easily lost, light, of no substance, empty shells. Chaff is annoying as it flies in the eye, nose, ears, mouth but that is a big show only, there is nothing behind it. In the end it comes to nothing.
There is a triple mention of judgment on the wicked: they are “driven away”, they “will not stand in the judgment” and “the way of the wicked will perish.” God assures his people that evil will not last, it will not keep the upper hand, it will be judged and disappear.

Psalm 1:6                        Reason and promise

Why will the wicked not last? What is the reason? “for the LORD watches over the way of the righteous.” Or said differently, if God didn’t watch, the wicked may well have lasted. The promise of God is that he will interfere and not let evil last for ever.

Time elements in Psalm 1

Why is this promise needed? It is worth noting all things that pertain to time in this psalm: the righteous meditate on the law of the LORD “day and night”, they are like trees yielding “their fruit in its season”, and two future predictions: the wicked “will not stand in the judgment” and “the way of the wicked will perish.”
Our normal experience as humans is precisely the opposite of what this psalms claims: we see those who commit injustice and evil, those who scoff do well and if often looks like they are the ‘happy’ ones, they seem to prosper. On the other hand we often see people trying to do the right thing defrauded, cheated, pressured, committed injustice against and often they seem to neither be ‘happy’ nor ‘prosper’ that much.
The Psalm claims otherwise, encourages otherwise. Hence the time elements: yes, it takes ongoing commitment and daily resolve to maintain God’s view. And it will take time for the “fruit” of this to truly show. But God has guaranteed us that he will see to it, he will “watch over” it.
We need that assurance, we need that ‘long breath’ to help us stay on track, especially at times where everything seems truly different and the wicked seem to win every time. The Psalm is an encouragement, that though it will take time to fully show itself, the wicked will be judged, the righteous will be vindicated, and we will no longer feel stupid for doing the right thing. Not wickedness but righteousness will ultimately last.

PSALM 70

To the leaders: Of David, for the memorial offering.
1 Be pleased, O God, to deliver me.
O LORD, make haste to help me!
2 Let those be put to shame and confusion who seek my life.
Let those be turned back and brought to dishonor who desire to hurt me.
3 Let those who say, “Aha, Aha!” turn back because of their shame.
4 Let all who seek you rejoice and be glad in you.
Let those who love your salvation say evermore, “God is great!”
5 But I am poor and needy; hasten to me, O God!
You are my help and my deliverer; O LORD, do not delay!

Introduction

This psalm is part of “Book 2” (Psalms 42-72), which contains more national psalms and is thought to have been collected by Solomon around 900 BC. But psalm 70 is a personal psalm of David, recording his prayer in yet another life-threatening situation in which he does his best to rely on God.

Imprecatory psalms

This psalm is an imprecatory psalm, meaning a psalm which asks for God to take vengeance on those committing evil or persecuting that writer. The 4 times repeated “Let those …” in verses 70:2-3 are imprecatory statements. David is calling on God to shame, confuse and bring to dishonor those who pressure, threaten to hurt and possibly kill him or his people.
With our ‘New Testament’ ears, we can easily be shocked at such statements, because we have Jesus’ sentences in our ears “pray for those who persecute you”. One reason we have a hard time with imprecatory psalms is because few of us have dealt with these measures of injustice, of attack, of fear for one’s life. Seeing how hard we find it to forgive even smaller offenses like bad words spoken, we should not be quick to judge the imprecatory psalms.
David is working through his fear, his panic, his thoughts of revenge, his anger, his hatred while writing these sorts of statements. He releases them to God, calls on God for justice, which is an incredible step up from self-righteous vigilante-type revenge actions. He hands it over to God, knowing that he also has no clean slate, though in this particular case it might be an attack which is not warranted by David’s behavior (like Saul’s pursuit of him).
To trust God, to not take justice or vengeance into one’s own hands, to call on the one who is totally just above all human contenders, is a great victory.