June 2, 2025
How does science relate to the Bible?
Psalm 1-8
Jackie Michael
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 8:3
When I look at your heavens, the work of your fingers,
the moon and the stars, which you have set in place . . . .
Psalm 1-8
Book One
Chapter 1
The Way of the Righteous and the Wicked
1
Blessed is the man
1
1:1
The singular Hebrew word for man (ish) is used here to portray a representative example of a godly person; see Preface
who walks not in the counsel of the wicked,
nor stands in the way of sinners,
nor sits in the seat of scoffers;
2
but his delight is in the law
2
1:2
Or instruction
of the LORD,
and on his law he meditates day and night.
3
He is like a tree
planted by streams of water
that yields its fruit in its season,
and its leaf does not wither.
In all that he does, he prospers.
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 knows the way of the righteous,
but the way of the wicked will perish.
Chapter 2
The Reign of the LORD's Anointed
1
Why do the nations rage
3
2:1
Or nations noisily assemble
and the peoples plot in vain?
2
The kings of the earth set themselves,
and the rulers take counsel together,
against the LORD and against his Anointed, saying,
3
“Let us burst their bonds apart
and cast away their cords from us.”
4
He who sits in the heavens laughs;
the Lord holds them in derision.
5
Then he will speak to them in his wrath,
and terrify them in his fury, saying,
6
“As for me, I have set my King
on Zion, my holy hill.”
7
I will tell of the decree:
The LORD said to me, “You are my Son;
today I have begotten you.
8
Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.
9
You shall break
4
2:9
Revocalization yields (compare Septuagint) You shall rule
them with a rod of iron
and dash them in pieces like a potter's vessel.”
10
Now therefore, O kings, be wise;
be warned, O rulers of the earth.
11
Serve the LORD with fear,
and rejoice with trembling.
12
Kiss the Son,
lest he be angry, and you perish in the way,
for his wrath is quickly kindled.
Blessed are all who take refuge in him.
Chapter 3
Save Me, O My God
A Psalm of David, when he fled from Absalom his son.
1
O LORD, how many are my foes!
Many are rising against me;
2
many are saying of my soul,
“There is no salvation for him in God.” Selah
5
3:2
The meaning of the Hebrew word Selah, used frequently in the Psalms, is uncertain. It may be a musical or liturgical direction
3
But you, O LORD, are a shield about me,
my glory, and the lifter of my head.
4
I cried aloud to the LORD,
and he answered me from his holy hill. Selah
5
I lay down and slept;
I woke again, for the LORD sustained me.
6
I will not be afraid of many thousands of people
who have set themselves against me all around.
7
Arise, O LORD!
Save me, O my God!
For you strike all my enemies on the cheek;
you break the teeth of the wicked.
8
Salvation belongs to the LORD;
your blessing be on your people! Selah
Chapter 4
Answer Me When I Call
To the choirmaster: with stringed instruments. A Psalm of David.
1
Answer me when I call, O God of my righteousness!
You have given me relief when I was in distress.
Be gracious to me and hear my prayer!
2
O men,
6
4:2
Or O men of rank
how long shall my honor be turned into shame?
How long will you love vain words and seek after lies? Selah
3
But know that the LORD has set apart the godly for himself;
the LORD hears when I call to him.
4
Be angry,
7
4:4
Or Be agitated
and do not sin;
ponder in your own hearts on your beds, and be silent. Selah
5
Offer right sacrifices,
and put your trust in the LORD.
6
There are many who say, “Who will show us some good?
Lift up the light of your face upon us, O LORD!”
7
You have put more joy in my heart
than they have when their grain and wine abound.
8
In peace I will both lie down and sleep;
for you alone, O LORD, make me dwell in safety.
Chapter 5
Lead Me in Your Righteousness
To the choirmaster: for the flutes. A Psalm of David.
1
Give ear to my words, O LORD;
consider my groaning.
2
Give attention to the sound of my cry,
my King and my God,
for to you do I pray.
3
O LORD, in the morning you hear my voice;
in the morning I prepare a sacrifice for you
8
5:3
Or I direct my prayer to you
and watch.
4
For you are not a God who delights in wickedness;
evil may not dwell with you.
5
The boastful shall not stand before your eyes;
you hate all evildoers.
6
You destroy those who speak lies;
the LORD abhors the bloodthirsty and deceitful man.
7
But I, through the abundance of your steadfast love,
will enter your house.
I will bow down toward your holy temple
in the fear of you.
8
Lead me, O LORD, in your righteousness
because of my enemies;
make your way straight before me.
9
For there is no truth in their mouth;
their inmost self is destruction;
their throat is an open grave;
they flatter with their tongue.
10
Make them bear their guilt, O God;
let them fall by their own counsels;
because of the abundance of their transgressions cast them out,
for they have rebelled against you.
11
But let all who take refuge in you rejoice;
let them ever sing for joy,
and spread your protection over them,
that those who love your name may exult in you.
12
For you bless the righteous, O LORD;
you cover him with favor as with a shield.
Chapter 6
O LORD, Deliver My Life
To the choirmaster: with stringed instruments; according to The Sheminith. 9 6:1 Probably a musical or liturgical term A Psalm of David.
1
O LORD, rebuke me not in your anger,
nor discipline me in your wrath.
2
Be gracious to me, O LORD, for I am languishing;
heal me, O LORD, for my bones are troubled.
3
My soul also is greatly troubled.
But you, O LORD—how long?
4
Turn, O LORD, deliver my life;
save me for the sake of your steadfast love.
5
For in death there is no remembrance of you;
in Sheol who will give you praise?
6
I am weary with my moaning;
every night I flood my bed with tears;
I drench my couch with my weeping.
7
My eye wastes away because of grief;
it grows weak because of all my foes.
8
Depart from me, all you workers of evil,
for the LORD has heard the sound of my weeping.
9
The LORD has heard my plea;
the LORD accepts my prayer.
10
All my enemies shall be ashamed and greatly troubled;
they shall turn back and be put to shame in a moment.
Chapter 7
In You Do I Take Refuge
A Shiggaion 10 7:1 Probably a musical or liturgical term of David, which he sang to the LORD concerning the words of Cush, a Benjaminite.
1
O LORD my God, in you do I take refuge;
save me from all my pursuers and deliver me,
2
lest like a lion they tear my soul apart,
rending it in pieces, with none to deliver.
3
O LORD my God, if I have done this,
if there is wrong in my hands,
4
if I have repaid my friend
11
7:4
Hebrew the one at peace with me
with evil
or plundered my enemy without cause,
5
let the enemy pursue my soul and overtake it,
and let him trample my life to the ground
and lay my glory in the dust. Selah
6
Arise, O LORD, in your anger;
lift yourself up against the fury of my enemies;
awake for me; you have appointed a judgment.
7
Let the assembly of the peoples be gathered about you;
over it return on high.
8
The LORD judges the peoples;
judge me, O LORD, according to my righteousness
and according to the integrity that is in me.
9
Oh, let the evil of the wicked come to an end,
and may you establish the righteous—
you who test the minds and hearts,
12
7:9
Hebrew the hearts and kidneys
O righteous God!
10
My shield is with God,
who saves the upright in heart.
11
God is a righteous judge,
and a God who feels indignation every day.
12
If a man
13
7:12
Hebrew he
does not repent, God
14
7:12
Hebrew he
will whet his sword;
he has bent and readied his bow;
13
he has prepared for him his deadly weapons,
making his arrows fiery shafts.
14
Behold, the wicked man conceives evil
and is pregnant with mischief
and gives birth to lies.
15
He makes a pit, digging it out,
and falls into the hole that he has made.
16
His mischief returns upon his own head,
and on his own skull his violence descends.
17
I will give to the LORD the thanks due to his righteousness,
and I will sing praise to the name of the LORD, the Most High.
Chapter 8
How Majestic Is Your Name
To the choirmaster: according to The Gittith. 15 8:1 Probably a musical or liturgical term A Psalm of David.
1
O LORD, our Lord,
how majestic is your name in all the earth!
You have set your glory above the heavens.
2
Out of the mouth of babies and infants,
you have established strength because of your foes,
to still the enemy and the avenger.
3
When I look at your heavens, the work of your fingers,
the moon and the stars, which you have set in place,
4
what is man that you are mindful of him,
and the son of man that you care for him?
5
Yet you have made him a little lower than the heavenly beings
16
8:5
Or than God; Septuagint than the angels
and crowned him with glory and honor.
6
You have given him dominion over the works of your hands;
you have put all things under his feet,
7
all sheep and oxen,
and also the beasts of the field,
8
the birds of the heavens, and the fish of the sea,
whatever passes along the paths of the seas.
9
O LORD, our Lord,
how majestic is your name in all the earth!
Footnotes
[1] 1:1 The singular Hebrew word for man (ish) is used here to portray a representative example of a godly person; see Preface[2] 1:2 Or instruction
[3] 2:1 Or nations noisily assemble
[4] 2:9 Revocalization yields (compare Septuagint) You shall rule
[5] 3:2 The meaning of the Hebrew word Selah, used frequently in the Psalms, is uncertain. It may be a musical or liturgical direction
[6] 4:2 Or O men of rank
[7] 4:4 Or Be agitated
[8] 5:3 Or I direct my prayer to you
[9] 6:1 Probably a musical or liturgical term
[10] 7:1 Probably a musical or liturgical term
[11] 7:4 Hebrew the one at peace with me
[12] 7:9 Hebrew the hearts and kidneys
[13] 7:12 Hebrew he
[14] 7:12 Hebrew he
[15] 8:1 Probably a musical or liturgical term
[16] 8:5 Or than God; Septuagint than the angels
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Pits
Pits were used for everything from water collection and food storage to animal traps and prisons. Pits were often seen as signs of danger, representing the final destination of the wicked (33:18). Often the wicked are described as falling into the very pits that they themselves dug (Ps. 7:15; Prov. 26:27).
Fact: Where is Zion?
Where is Zion? Zion (2:6) is the mountain where Jerusalem and the temple were built. The term “Zion” sometimes refers to ancient Jerusalem and sometimes stands for the permanent home where God’s people will live forever with him (see Isa. 4:2–6; 12:1–6; 65:17–25).
Fact: A shield for his people
A shield for his people. Without the proper shield, an ancient warrior had little chance in battle. Psalms uses the term “shield” (3:3) to describe God’s protection of his people.
Psalms Based on Incidents in David’s Life
| Psalm | Incident in David’s Life | References |
|---|---|---|
| 3 | David flees from and battles Absalom | 2 Samuel 15–17 |
| 7 | The words of Cush, a Benjaminite (persecution by Saul?) | Unknown |
| 18 | David delivered from enemies and from Saul | 2 Samuel 22 |
| 30 | Dedication of the temple | Nothing in David’s lifetime; see 1 Kings 8:63 |
| 34 | David delivered from danger by feigning madness in the presence of King Achish of Gath | 1 Sam. 21:12–22:1 |
| 51 | Nathan confronts David about his adultery with Bathsheba | 2 Samuel 11–12 |
| 52 | Doeg the Edomite tells Saul that David went to the house of Ahimelech | 1 Sam. 22:9–19 |
| 54 | The Ziphites tell Saul that David is hiding among them | 1 Sam. 23:19 |
| 56 | The Philistines seize David in Gath | 1 Sam. 21:10–11 |
| 57 | David flees from Saul into a cave | 1 Sam. 22:1 or 24:3 |
| 59 | Saul sends men to watch David’s house in order to kill him | 1 Sam. 19:11 |
| 60 | David’s victory over Transjordan | 2 Sam. 8:1–14 |
| 63 | David in the desert of Judah | 2 Samuel 15–17?; 1 Sam. 23:14–15? |
| 142 | David flees from Saul into a cave | Same as Psalm 57 |
Terms in Psalms
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 1:1 Blessed. The truly happy person is happy because God showers him with favor. the man. A specific, godly individual is presented as an example for others to imitate. Such teaching by use of a concrete example is common in OT wisdom literature. wicked . . . sinners . . . scoffers. These are people who refuse to live by the covenant. The godly person will not imitate such people’s immoral way of life.
Ps. 1:2 The law of the LORD may refer to the Law of Moses. Meditates describes concentrated thinking. day and night. One should face every situation in life with a desire to please the Lord.
Ps. 1:3 As a tree bears fruit not for itself but for others, so also, when the faithful person prospers, he brings benefit to others. See Jer. 17:8 for the same image.
Terms in Psalms
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
Ps. 1:5 The judgment on the wicked is likely the final judgment, which allows some to enter the congregation of the righteous while excluding others (Eccles. 12:14).
Psalm Ps. 1. The first psalm serves as the gateway into the entire book of Psalms. Those who would worship God genuinely must embrace his Law (or Torah), his covenant instruction. They must love the Law, and must see themselves as the heirs and stewards of its story of redemption.
Ps. 1:6 Knows means “knows with affection and approval” (compare Gen. 18:19; Amos 3:2).
Ps. 2:2 The word “Messiah” comes from transliterating the Hebrew word for Anointed, and the word “Christ” comes from translating “Anointed” into Greek. For the Gentiles to rebel against the Davidic king is to rebel against the Lord who made him king (see Acts 4:25–26).
Fact: Where is Zion?
Where is Zion? Zion (2:6) is the mountain where Jerusalem and the temple were built. The term “Zion” sometimes refers to ancient Jerusalem and sometimes stands for the permanent home where God’s people will live forever with him (see Isa. 4:2–6; 12:1–6; 65:17–25).
Ps. 2:7 The decree is the divine word spoken when the king took his throne. The LORD said. The past tense indicates that the king recalls the divine word at a time of trouble after his coronation. You are my Son. In 2 Sam. 7:14, God says that he will take the heir of David as a “son.” The people of Israel as a whole are called the “son of God” (see Ex. 4:22–23; Ps. 80:15; Hos. 11:1), and the king is called the “son of God” because he represents the people (see Ps. 89:27). Hebrews 1:5 combines Ps. 2:7 with 2 Sam. 7:14 to identify Jesus as the messianic heir of David. In Acts 13:33 and Rom. 1:4, Paul portrays the resurrection of Jesus as his coronation as the Davidic king.
Ps. 2:8 The Gentile nations of the earth will find blessing in the heir of David who makes them his subjects (see Gen. 22:18; also Ps. 72:8–11, 17). This includes those nations who were in revolt (2:1). Thus Paul looks forward to a day when people from all nations will come to faith (Rom. 1:5).
Psalm Ps. 2. God made David and his descendants kings in order to fulfill the purpose for which Abraham was called: to bring blessing to all nations (Gen. 12:1–3). At a time when Gentile kingdoms sought to throw off Israelite rule, this psalm recalls the promises made to the Davidic king at his coronation. Gentiles will find lasting joy only as subjects of this king. The psalm also looks to the future, when the Davidic Messiah will rule all nations.
Ps. 3:2 As is usually the case in the OT, salvation here refers to both physical and spiritual deliverance from danger. The fact that the enemies are saying this of David’s soul means they are implying that his sins are so bad that God cannot save him.
Fact: A shield for his people
A shield for his people. Without the proper shield, an ancient warrior had little chance in battle. Psalms uses the term “shield” (3:3) to describe God’s protection of his people.
Ps. 3:7 Arise. Compare Num. 10:35. For you strike . . . you break. David can boldly ask God for help because God has often protected him from enemies.
Psalm Ps. 3. This is the first psalm with a title. The title names David as the author and ties the psalm to Absalom’s rebellion (2 Samuel 15–16). Fourteen of the Davidic psalms add further information in their titles, connecting the psalm to a specific incident in David’s life (see chart). Since David as king is the representative of God’s people, it is likely that this psalm emphasizes David as the ideal member of the people of God. Thus it can be considered an individual lament. The information in the title helps readers to apply the lesson of the psalm: David shows genuine faith in his difficult circumstances, and readers can do the same.
Ps. 3:8 Salvation belongs to the LORD. It is the decision of the Lord, not of the enemies (v. 2), that makes the difference.
Psalms Based on Incidents in David’s Life
| Psalm | Incident in David’s Life | References |
|---|---|---|
| 3 | David flees from and battles Absalom | 2 Samuel 15–17 |
| 7 | The words of Cush, a Benjaminite (persecution by Saul?) | Unknown |
| 18 | David delivered from enemies and from Saul | 2 Samuel 22 |
| 30 | Dedication of the temple | Nothing in David’s lifetime; see 1 Kings 8:63 |
| 34 | David delivered from danger by feigning madness in the presence of King Achish of Gath | 1 Sam. 21:12–22:1 |
| 51 | Nathan confronts David about his adultery with Bathsheba | 2 Samuel 11–12 |
| 52 | Doeg the Edomite tells Saul that David went to the house of Ahimelech | 1 Sam. 22:9–19 |
| 54 | The Ziphites tell Saul that David is hiding among them | 1 Sam. 23:19 |
| 56 | The Philistines seize David in Gath | 1 Sam. 21:10–11 |
| 57 | David flees from Saul into a cave | 1 Sam. 22:1 or 24:3 |
| 59 | Saul sends men to watch David’s house in order to kill him | 1 Sam. 19:11 |
| 60 | David’s victory over Transjordan | 2 Sam. 8:1–14 |
| 63 | David in the desert of Judah | 2 Samuel 15–17?; 1 Sam. 23:14–15? |
| 142 | David flees from Saul into a cave | Same as Psalm 57 |
Psalms Based on Incidents in David’s Life
| Psalm | Incident in David’s Life | References |
|---|---|---|
| 3 | David flees from and battles Absalom | 2 Samuel 15–17 |
| 7 | The words of Cush, a Benjaminite (persecution by Saul?) | Unknown |
| 18 | David delivered from enemies and from Saul | 2 Samuel 22 |
| 30 | Dedication of the temple | Nothing in David’s lifetime; see 1 Kings 8:63 |
| 34 | David delivered from danger by feigning madness in the presence of King Achish of Gath | 1 Sam. 21:12–22:1 |
| 51 | Nathan confronts David about his adultery with Bathsheba | 2 Samuel 11–12 |
| 52 | Doeg the Edomite tells Saul that David went to the house of Ahimelech | 1 Sam. 22:9–19 |
| 54 | The Ziphites tell Saul that David is hiding among them | 1 Sam. 23:19 |
| 56 | The Philistines seize David in Gath | 1 Sam. 21:10–11 |
| 57 | David flees from Saul into a cave | 1 Sam. 22:1 or 24:3 |
| 59 | Saul sends men to watch David’s house in order to kill him | 1 Sam. 19:11 |
| 60 | David’s victory over Transjordan | 2 Sam. 8:1–14 |
| 63 | David in the desert of Judah | 2 Samuel 15–17?; 1 Sam. 23:14–15? |
| 142 | David flees from Saul into a cave | Same as Psalm 57 |
Ps. 4:3 set apart. God gives his special attention and affection to a person or a people in order to distinguish them. The Hebrew word for the godly is related to the Hebrew word for “steadfast love.” Thus “the godly” are those who have sincerely responded to God’s steadfast love.
Psalm Ps. 4. This psalm expresses quiet trust amid troubling circumstances, combining the categories of individual lament and confidence.
Ps. 5:2 my King and my God. Even a king such as David should be subject to God’s divine kingship.
Ps. 5:4–6 The singer praises God for loving what is right.
Ps. 5:10 Let them fall . . . cast them out describes the judgment that must fall on those who persecute the godly. for they have rebelled against you. To harm the godly is to attack God himself.
Psalm Ps. 5. This individual lament from David is the first psalm that prays for the downfall of one’s enemies. Such Psalms relate to situations where one is faced with bloodthirsty and deceitful persecutors.
Ps. 5:11–12 The psalm closes by expressing the assurance enjoyed by the faithful.
Ps. 6:4 for the sake of your steadfast love. Those who are repentant appeal to God’s love and mercy, and not to their own well-doing.
Ps. 6:1–5 These verses describe a life-threatening situation, such as a sickness. The situation has arisen from God’s displeasure at some particular sins. The psalm provides a way for people to properly express their concerns to God in such circumstances.
Ps. 6:5 If Sheol refers to the grave here, the idea is that the dead do not have the privilege of praising God in public worship.
Ps. 6:8 Depart from me, all you workers of evil seems to be spoken to those who would take advantage of the singer’s distress. But if the LORD has heard, then these enemies have no real power. See Luke 13:27.
Psalm Ps. 6. An individual lament from David. It describes a person whose hard circumstances have led him to see his sins and to repent. Thus, it is often considered one of the “penitential” Psalms (compare Psalms 32; 38; 51; 130; 143).
Ps. 7:1–2 Amid desperate circumstances, David express trust (my God, refuge).
Ps. 7:6–11 The singers see their requests as part of the larger picture: God is a righteous judge (v. 11), to whom all the peoples of mankind are accountable (vv. 7, 8). In the Psalms, God is often described as “judging” on behalf of the innocent and oppressed.
Fact: Pits
Pits were used for everything from water collection and food storage to animal traps and prisons. Pits were often seen as signs of danger, representing the final destination of the wicked (33:18). Often the wicked are described as falling into the very pits that they themselves dug (Ps. 7:15; Prov. 26:27).
Ps. 8:1 God’s covenant name (LORD) is majestic . . . in all the earth, even if not all people acknowledge it.
Ps. 8:2 Perhaps the babies and infants are the people of Israel, seen as weak in comparison with the mighty unbelieving Gentiles, who are the foes, the enemy, the avenger. It is through the insignificant mouths of infants (that is, of Israel) that God reveals his majesty.
Ps. 8:6 This echoes Gen. 1:26. put all things under his feet. Paul quotes this verse along with the explicitly messianic Ps. 110:1 (see 1 Cor. 15:25–27; Eph. 1:22). This verse is also quoted in Heb. 2:6–9.
Psalm Ps. 8. This hymn of praise helps the Lord’s people celebrate their glorious Creator, and their privileged place in his creation. With Genesis 1–2 as a background, the Psalm presents mankind as the pinnacle of creation, as the rulers over the animal world, and as the object of God’s special attention. At the same time, the mention of “foes,” “enemy,” and “avenger” (Ps. 8:2) reminds readers of Genesis 3 and God’s plan for fallen mankind. Israel was to be the firstfruits of restored humanity. This helps explain why Heb. 2:6–8 quotes Ps. 8:4–6: Jesus, as Davidic king, is the ideal Israelite, and thus the ideal human being. He is crowned with glory and honor after his suffering on behalf of mankind.
How do we avoid sinning in our anger?
Listen NowDive Deeper | Psalm 1-8
The book of Psalms is a profound collection of 150 poems, divided into five sections. Today's readings are chapters 1-8 of this first section, which delves into the theme of God as the King of all creation and His promise of hope through the Messiah. The passage reminds us that He will redeem us as we lament in response to sin, leading us to find life through Christ, our righteousness (Psalm 8:3-4). God's love, honor, and favor are bestowed upon us for our redemption.
I am humbled by the profound realization of God's intricate and thoughtful design in all aspects of creation and His purpose for humanity. His love, thoughtfulness, and detailed creation compel me to acknowledge God's majesty as the Creator. It makes me love Him even more to see how God, King of all creation, has given us His favor and love.
In my pursuit of God, I realized that mere knowledge of Him is insufficient to comprehend His nature and will. Instead, walking with God intimately and knowing Him personally allows us to gain wisdom and insight. Life's experiences brought me to the point of desperate brokenness, leading me to seek Him and desperately rely on His Word. Through many challenging phases in life, I found hope and strength from an understanding of God's love for me and my daughter.
By staying in the Word, I found the strength to choose Him and live for Him with an eternal focus. The Word of God has helped me gain perspective, wisdom, and discernment that honors God and acknowledges His greatness (Psalms 8:3-4). Furthermore, I find strength and hope in God's plan through Christ, who died for our sins, rose from the dead, ascended to heaven, and is coming back for us. This truth fills my heart with gratitude, hope, and purpose, enabling me to live in Him and for Him, regardless of life's challenges.
This month's memory verse
"How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you."
– Psalm 119:9-11
Discussion Questions
1. Life is overwhelming and challenging. When did you last ask God to enter your life with its unknown and daunting responsibilities, fears, needs, and anxieties?
2. God's Word and His promises are true and unchanging. Which promises in the Bible are you praying over and believing God will make possible for you?
3. God is majestic and all-powerful and loves us in our brokenness and weakness. What impossible things would you like to see God change in your life?