June 3, 2025
How might God feel about our words?
Psalm 9-17
Livvi Holland
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 12:6
The words of the LORD are pure words,
like silver refined in a furnace on the ground,
purified seven times.
Psalm 9-17
Chapter 9
I Will Recount Your Wonderful Deeds
1 9:1 Psalms 9 and 10 together follow an acrostic pattern, each stanza beginning with the successive letters of the Hebrew alphabet. In the Septuagint they form one psalm To the choirmaster: according to Muth-labben. 2 9:1 Probably a musical or liturgical term A Psalm of David.
1
I will give thanks to the LORD with my whole heart;
I will recount all of your wonderful deeds.
2
I will be glad and exult in you;
I will sing praise to your name, O Most High.
3
When my enemies turn back,
they stumble and perish before
3
9:3
Or because of
your presence.
4
For you have maintained my just cause;
you have sat on the throne, giving righteous judgment.
5
You have rebuked the nations; you have made the wicked perish;
you have blotted out their name forever and ever.
6
The enemy came to an end in everlasting ruins;
their cities you rooted out;
the very memory of them has perished.
7
But the LORD sits enthroned forever;
he has established his throne for justice,
8
and he judges the world with righteousness;
he judges the peoples with uprightness.
9
The LORD is a stronghold for the oppressed,
a stronghold in times of trouble.
10
And those who know your name put their trust in you,
for you, O LORD, have not forsaken those who seek you.
11
Sing praises to the LORD, who sits enthroned in Zion!
Tell among the peoples his deeds!
12
For he who avenges blood is mindful of them;
he does not forget the cry of the afflicted.
13
Be gracious to me, O LORD!
See my affliction from those who hate me,
O you who lift me up from the gates of death,
14
that I may recount all your praises,
that in the gates of the daughter of Zion
I may rejoice in your salvation.
15
The nations have sunk in the pit that they made;
in the net that they hid, their own foot has been caught.
16
The LORD has made himself known; he has executed judgment;
the wicked are snared in the work of their own hands. Higgaion.
4
9:16
Probably a musical or liturgical term
Selah
17
The wicked shall return to Sheol,
all the nations that forget God.
18
For the needy shall not always be forgotten,
and the hope of the poor shall not perish forever.
19
Arise, O LORD! Let not man prevail;
let the nations be judged before you!
20
Put them in fear, O LORD!
Let the nations know that they are but men! Selah
Chapter 10
Why Do You Hide Yourself?
1
Why, O LORD, do you stand far away?
Why do you hide yourself in times of trouble?
2
In arrogance the wicked hotly pursue the poor;
let them be caught in the schemes that they have devised.
3
For the wicked boasts of the desires of his soul,
and the one greedy for gain curses
5
10:3
Or and he blesses the one greedy for gain
and renounces the LORD.
4
In the pride of his face
6
10:4
Or of his anger
the wicked does not seek him;
7
10:4
Or the wicked says, He will not call to account
all his thoughts are, “There is no God.”
5
His ways prosper at all times;
your judgments are on high, out of his sight;
as for all his foes, he puffs at them.
6
He says in his heart, “I shall not be moved;
throughout all generations I shall not meet adversity.”
7
His mouth is filled with cursing and deceit and oppression;
under his tongue are mischief and iniquity.
8
He sits in ambush in the villages;
in hiding places he murders the innocent.
His eyes stealthily watch for the helpless;
9
he lurks in ambush like a lion in his thicket;
he lurks that he may seize the poor;
he seizes the poor when he draws him into his net.
10
The helpless are crushed, sink down,
and fall by his might.
11
He says in his heart, “God has forgotten,
he has hidden his face, he will never see it.”
12
Arise, O LORD; O God, lift up your hand;
forget not the afflicted.
13
Why does the wicked renounce God
and say in his heart, “You will not call to account”?
14
But you do see, for you note mischief and vexation,
that you may take it into your hands;
to you the helpless commits himself;
you have been the helper of the fatherless.
15
Break the arm of the wicked and evildoer;
call his wickedness to account till you find none.
16
The LORD is king forever and ever;
the nations perish from his land.
17
O LORD, you hear the desire of the afflicted;
you will strengthen their heart; you will incline your ear
18
to do justice to the fatherless and the oppressed,
so that man who is of the earth may strike terror no more.
Chapter 11
The LORD Is in His Holy Temple
To the choirmaster. Of David.
1
In the LORD I take refuge;
how can you say to my soul,
“Flee like a bird to your mountain,
2
for behold, the wicked bend the bow;
they have fitted their arrow to the string
to shoot in the dark at the upright in heart;
3
if the foundations are destroyed,
what can the righteous do?”
8
11:3
Or for the foundations will be destroyed; what has the righteous done?
4
The LORD is in his holy temple;
the LORD's throne is in heaven;
his eyes see, his eyelids test the children of man.
5
The LORD tests the righteous,
but his soul hates the wicked and the one who loves violence.
6
Let him rain coals on the wicked;
fire and sulfur and a scorching wind shall be the portion of their cup.
7
For the LORD is righteous;
he loves righteous deeds;
the upright shall behold his face.
Chapter 12
The Faithful Have Vanished
To the choirmaster: according to The Sheminith. 9 12:1 Probably a musical or liturgical term A Psalm of David.
1
Save, O LORD, for the godly one is gone;
for the faithful have vanished from among the children of man.
2
Everyone utters lies to his neighbor;
with flattering lips and a double heart they speak.
3
May the LORD cut off all flattering lips,
the tongue that makes great boasts,
4
those who say, “With our tongue we will prevail,
our lips are with us; who is master over us?”
5
“Because the poor are plundered, because the needy groan,
I will now arise,” says the LORD;
“I will place him in the safety for which he longs.”
6
The words of the LORD are pure words,
like silver refined in a furnace on the ground,
purified seven times.
7
You, O LORD, will keep them;
you will guard us
10
12:7
Or guard him
from this generation forever.
8
On every side the wicked prowl,
as vileness is exalted among the children of man.
Chapter 13
How Long, O LORD?
To the choirmaster. A Psalm of David.
1
How long, O LORD? Will you forget me forever?
How long will you hide your face from me?
2
How long must I take counsel in my soul
and have sorrow in my heart all the day?
How long shall my enemy be exalted over me?
3
Consider and answer me, O LORD my God;
light up my eyes, lest I sleep the sleep of death,
4
lest my enemy say, “I have prevailed over him,”
lest my foes rejoice because I am shaken.
5
But I have trusted in your steadfast love;
my heart shall rejoice in your salvation.
6
I will sing to the LORD,
because he has dealt bountifully with me.
Chapter 14
The Fool Says, There Is No God
To the choirmaster. Of David.
1
The fool says in his heart, “There is no God.”
They are corrupt, they do abominable deeds;
there is none who does good.
2
The LORD looks down from heaven on the children of man,
to see if there are any who understand,
11
14:2
Or that act wisely
who seek after God.
3
They have all turned aside; together they have become corrupt;
there is none who does good,
not even one.
4
Have they no knowledge, all the evildoers
who eat up my people as they eat bread
and do not call upon the LORD?
5
There they are in great terror,
for God is with the generation of the righteous.
6
You would shame the plans of the poor,
but
12
14:6
Or for
the LORD is his refuge.
7
Oh, that salvation for Israel would come out of Zion!
When the LORD restores the fortunes of his people,
let Jacob rejoice, let Israel be glad.
Chapter 15
Who Shall Dwell on Your Holy Hill?
A Psalm of David.
1
O LORD, who shall sojourn in your tent?
Who shall dwell on your holy hill?
2
He who walks blamelessly and does what is right
and speaks truth in his heart;
3
who does not slander with his tongue
and does no evil to his neighbor,
nor takes up a reproach against his friend;
4
in whose eyes a vile person is despised,
but who honors those who fear the LORD;
who swears to his own hurt and does not change;
5
who does not put out his money at interest
and does not take a bribe against the innocent.
He who does these things shall never be moved.
Chapter 16
You Will Not Abandon My Soul
A Miktam 13 16:1 Probably a musical or liturgical term of David.
1
Preserve me, O God, for in you I take refuge.
2
I say to the LORD, “You are my Lord;
I have no good apart from you.”
3
As for the saints in the land, they are the excellent ones,
in whom is all my delight.
14
16:3
Or To the saints in the land, the excellent in whom is all my delight, I say:
4
The sorrows of those who run after
15
16:4
Or who acquire
another god shall multiply;
their drink offerings of blood I will not pour out
or take their names on my lips.
5
The LORD is my chosen portion and my cup;
you hold my lot.
6
The lines have fallen for me in pleasant places;
indeed, I have a beautiful inheritance.
7
I bless the LORD who gives me counsel;
in the night also my heart instructs me.
16
16:7
Hebrew my kidneys instruct me
8
I have set the LORD always before me;
because he is at my right hand, I shall not be shaken.
9
Therefore my heart is glad, and my whole being
17
16:9
Hebrew my glory
rejoices;
my flesh also dwells secure.
10
For you will not abandon my soul to Sheol,
or let your holy one see corruption.
18
16:10
Or see the pit
11
You make known to me the path of life;
in your presence there is fullness of joy;
at your right hand are pleasures forevermore.
Chapter 17
In the Shadow of Your Wings
A Prayer of David.
1
Hear a just cause, O LORD; attend to my cry!
Give ear to my prayer from lips free of deceit!
2
From your presence let my vindication come!
Let your eyes behold the right!
3
You have tried my heart, you have visited me by night,
you have tested me, and you will find nothing;
I have purposed that my mouth will not transgress.
4
With regard to the works of man, by the word of your lips
I have avoided the ways of the violent.
5
My steps have held fast to your paths;
my feet have not slipped.
6
I call upon you, for you will answer me, O God;
incline your ear to me; hear my words.
7
Wondrously show
19
17:7
Or Distinguish me by
your steadfast love,
O Savior of those who seek refuge
from their adversaries at your right hand.
8
Keep me as the apple of your eye;
hide me in the shadow of your wings,
9
from the wicked who do me violence,
my deadly enemies who surround me.
10
They close their hearts to pity;
with their mouths they speak arrogantly.
11
They have now surrounded our steps;
they set their eyes to cast us to the ground.
12
He is like a lion eager to tear,
as a young lion lurking in ambush.
13
Arise, O LORD! Confront him, subdue him!
Deliver my soul from the wicked by your sword,
14
from men by your hand, O LORD,
from men of the world whose portion is in this life.
20
17:14
Or from men whose portion in life is of the world
You fill their womb with treasure;
21
17:14
Or As for your treasured ones, you fill their womb
they are satisfied with children,
and they leave their abundance to their infants.
15
As for me, I shall behold your face in righteousness;
when I awake, I shall be satisfied with your likeness.
Footnotes
[1] 9:1 Psalms 9 and 10 together follow an acrostic pattern, each stanza beginning with the successive letters of the Hebrew alphabet. In the Septuagint they form one psalm[2] 9:1 Probably a musical or liturgical term
[3] 9:3 Or because of
[4] 9:16 Probably a musical or liturgical term
[5] 10:3 Or and he blesses the one greedy for gain
[6] 10:4 Or of his anger
[7] 10:4 Or the wicked says, “He will not call to account”
[8] 11:3 Or for the foundations will be destroyed; what has the righteous done?
[9] 12:1 Probably a musical or liturgical term
[10] 12:7 Or guard him
[11] 14:2 Or that act wisely
[12] 14:6 Or for
[13] 16:1 Probably a musical or liturgical term
[14] 16:3 Or To the saints in the land, the excellent in whom is all my delight, I say:
[15] 16:4 Or who acquire
[16] 16:7 Hebrew my kidneys instruct me
[17] 16:9 Hebrew my glory
[18] 16:10 Or see the pit
[19] 17:7 Or Distinguish me by
[20] 17:14 Or from men whose portion in life is of the world
[21] 17:14 Or As for your treasured ones, you fill their womb
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: The right hand
The right hand is often a symbol of authority and power. Kings wore their signet rings on their right hand (Jer. 22:24), and a father blessed his oldest son with his right hand (Gen. 48:14, 17). In Psalm 110, the right hand describes a place of honor and distinction. The Bible often refers to God’s right hand in his acts of blessing and deliverance (Ex. 15:6; Ps. 16:11).
Fact: What is “Sheol”?
What is “Sheol”? In the OT, the Hebrew word “Sheol” (9:17) refers to the place where people go when they die. It is similar to the Greek word “Hades.” Both words are usually translated “death” or “the grave.”
Fact: What is parallelism?
What is parallelism? Parallelism is one of the main features of Hebrew poetry. All 150 Psalms include parallelism. Typically, the main lines in a psalm are followed by secondary lines that either repeat or expand upon an idea in the main line.
Fact: Shadow of your wings
The phrase shadow of your wings (36:7) is also found in two other psalms (17:8; 57:1). It symbolizes the protection and safety of the Lord.
Fact: Wonders
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
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. 9:1 with my whole heart. The biblical ideal is for people to love and praise God (compare Deut. 6:5), both in private and in public.
Fact: Wonders
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
Ps. 9:10 To know God’s name, to put trust in him, and to seek him are all ideals in the OT, even though the people of Israel often fell short of those ideals.
Ps. 9:11 Tell among the peoples his deeds. God called Abram and Israel to be a blessing to the whole world (Gen. 12:3). Israel should long for the time when the Gentiles would receive that blessing. Compare Rom. 15:8–12.
Ps. 9:13–14 The song now becomes a prayer for deliverance from affliction. The result of God’s answer to the prayer will be further praise in worship.
Fact: What is “Sheol”?
What is “Sheol”? In the OT, the Hebrew word “Sheol” (9:17) refers to the place where people go when they die. It is similar to the Greek word “Hades.” Both words are usually translated “death” or “the grave.”
Ps. 9:15–18 God defends the poor by defeating their oppressors. The wicked (vv. 16, 17) are those Gentiles who oppose God’s purposes (vv. 15, 17). The needy and poor are the people of Israel who are threatened (v. 18).
Psalm Ps. 9. Psalms 9–10 together follow a basically acrostic pattern, with the first word of each line beginning with successive letters of the Hebrew alphabet. The acrostic is not perfect, however. Several letters of the alphabet are missing or are out of order. Both psalms say that God cares about those who are “oppressed” (9:9; 10:18); both mention “times of trouble” (9:9; 10:1); both call on God to “arise” (9:19; 10:12); and both are sure that God will not “forget the afflicted” (9:12; 10:12). The key difference between the two psalms is that Psalm 9 is full of praise and thanks while Psalm 10 is mostly a lament.
Ps. 10:6 I shall not be moved. It is irritating to the pious person when impious people feel safe in their impiety.
Ps. 10:14 The OT law is full of warnings about oppressing such people as the fatherless (see Ex. 22:22; Deut. 10:18). The true Israelite will care for them.
Ps. 10:12–15 These verses call God to action in response to vv. 1–11. Verses 12–15 repeat many words from vv. 1–11: “mischief” (vv. 7 and 14); “forget” (vv. 11 and 12); “see” (vv. 11 and 14); “renounce” (vv. 3 and 13); “helpless” (vv. 8, 10, and 14); and “wicked” (vv. 2–4, and 13, 15). The repetition shows that God’s action will be a direct answer to the injustice described.
Ps. 10:15 till you find none. That is, until there is no more wickedness.
Psalm Ps. 10. See note on Psalm 9. Psalm 10 is a lament, relating to cases in which “the wicked hotly pursue the poor” (v. 2). These wicked could be faithless, wealthy Israelites (vv. 4, 13), and the poor are Israelites who are faithful but are also defenseless against the wicked. It was the task of the Davidic king to ensure justice, by force if necessary. It was the task of the general public to pray, perhaps by reciting a psalm like this.
Ps. 11:3 The foundations would be either the people who lead Israel (compare the “pillars” of Isa. 19:10) or the principles of justice upon which Israel was founded. what can the righteous do? What security does he have?
Ps. 11:5 The wicked are those among God’s people who would exploit and harm others.
Ps. 11:6 fire and sulfur. See Gen. 19:24. portion of their cup. That is, the judgment God has assigned for them, whether in this life or the next (Jer. 13:25).
Psalm Ps. 11. This psalm describes the confidence that the faithful may have, even in times of severe crisis.
Ps. 12:1–2 The particular kinds of lies described are flattering lips and insincere speech (a double heart). Such people manipulate others for the sake of gain (v. 2).
Ps. 12:5 True Israelites will not oppress the poor and needy but will care for them (see Deut. 15:11; 24:14). When the poor are oppressed, God takes action (compare Ps. 9:18).
Ps. 13:1 How long? The question, repeated four times, is not asking for information but is expressing despair. If this psalm were a sermon, it would explain that the abandonment described here (forget, hide . . . face) is only apparent. But a song, whose goal is to describe feelings, does not need the same level of precision as a sermon.
Ps. 13:2 The enemy is typically one who hates. The enemy’s hatred of the singer’s faithfulness leads him to gloat over the singer’s misfortunes.
Ps. 13:3 For God to consider and answer would be for him to relieve the singer’s circumstances.
Psalm Ps. 13. This is an individual lament. The worshiper is on the verge of despair.
Ps. 13:5–6 Confidence in the steadfast love of God, as revealed in his covenant with Israel (Ex. 34:6), leads to a trusting expectation of salvation. Compare Ps. 3:2 and note.
Ps. 14:1 A fool is someone who stubbornly rejects wisdom. there is no God. Godless fools believe that God takes no interest in human affairs and will not judge people for their deeds.
Ps. 14:4 To eat up my people is to consume their wealth and freedom, and possibly even their lives (see Mic. 3:1–3).
Ps. 14:5–6 In the face of such threats (v. 4) the faithful must remember that the God of the covenant (LORD) is their refuge. He will protect them and defeat the evildoers.
Ps. 15:1 The tent (compare 27:4–6) and holy hill describe the sanctuary where God is especially present with his people. To sojourn or dwell there is to be a welcomed guest in God’s house (compare 61:4; 65:4).
Psalm Ps. 15. This hymn celebrates the ideal worshiper of the Lord. The singers do not claim to have achieved these character qualities. They simply yearn to have them more and more.
Ps. 15:2–5 These verses give specific examples of the kind of person who walks blamelessly and does what is right. Such a person is concerned about the well-being of fellow believers.
Ps. 15:5 does not put out his money at interest. When the law forbids Israelites to charge interest to fellow Israelites, it is referring to private loans to a neighbor rather than commercial transactions. In such cases, Israelites are forbidden to charge interest to their fellow Israelites (see Deut. 23:19–20, “your brother”), but they may charge interest to a foreigner. This psalm seems to suggest that the ideal person deals generously and fairly with all people, whether they are fellow Israelites or not. He goes beyond what the law requires.
Ps. 16:1–2 The Lord is the only one on whom the psalmist relies for well-being (no good apart from you, v. 2).
Ps. 16:3 The saints are those who have embraced their privilege as God’s people. Since God has declared them holy, they live in a holy way.
Ps. 16:4 Those who run after another god are idolaters, including unfaithful Israelites. Their names probably refers to the names of the false gods being worshiped.
Ps. 16:5–6 The psalmist is satisfied with the Lord and his provision. The terms portion, lot, lines, and inheritance recall the allocation of the Promised Land into tribal and family plots.
Ps. 16:7–8 God’s presence is seen in the moral instruction the psalmist receives (v. 7). It gives him assurance of stability (v. 8). The psalmist’s heart instructs him during the night, as he thinks about God’s word (compare 1:2).
Psalm Ps. 16. When the faithful sing Psalm 16, they entrust themselves to the Lord. They experience confidence and contentment in his care. The psalm uses imagery from Israel’s allocation of the land under Joshua (vv. 5–6) to express contentment in this life. It also looks forward to everlasting life in God’s presence (vv. 9–11).
Ps. 16:9–11 The psalm is cultivating the hope of everlasting glory for the faithful, with the resurrection of Jesus (the ultimate holy one) as the first step in bringing this hope to fulfillment (compare Acts 2:25–28; Rom. 8:23; 1 Cor. 15:23).
Ps. 16:11 path of life. The covenant provides a “path” by which one walks toward life in all its fullness (Prov. 6:23; 10:17; Matt. 7:14). This is what the Lord makes known to his followers. To enjoy God’s presence is the goal of the covenant (compare Ex. 33:14–15; Num. 6:24–26). The word pleasures is related to “pleasant places” (Ps. 16:6). The pleasure that the psalmist has begun in this life will reach its fullness in the world to come (forevermore).
Fact: The right hand
The right hand is often a symbol of authority and power. Kings wore their signet rings on their right hand (Jer. 22:24), and a father blessed his oldest son with his right hand (Gen. 48:14, 17). In Psalm 110, the right hand describes a place of honor and distinction. The Bible often refers to God’s right hand in his acts of blessing and deliverance (Ex. 15:6; Ps. 16:11).
Ps. 17:3–5 The singer proclaims his innocence (tried, visited, tested), and he recounts his efforts to stay pure.
Ps. 17:8 apple of your eye. See Deut. 32:10; Prov. 7:2.
Fact: Shadow of your wings
The phrase shadow of your wings (36:7) is also found in two other psalms (17:8; 57:1). It symbolizes the protection and safety of the Lord.
Ps. 17:10 The singer cannot appeal to the attackers’ pity or remorse, since they close their hearts to such feelings. Instead, they speak arrogantly.
Ps. 17:13–14 Amid such threats, when it seems unlikely that the attacker will repent (v. 10), the proper response is prayer for the enemy’s defeat.
Psalm Ps. 17. This is an individual lament, dealing especially with cases in which a person considers himself unjustly accused of wrong (compare Psalm 7). The psalm is a prayer for vindication, and it ends with a feeling of confidence (compare Psalm 16).
Ps. 17:15 behold your face. Compare 11:7; Rev. 22:4. when I awake. The beholding and the satisfaction refer to the everlasting bliss that the godly look for in the general resurrection.
Fact: What is parallelism?
What is parallelism? Parallelism is one of the main features of Hebrew poetry. All 150 Psalms include parallelism. Typically, the main lines in a psalm are followed by secondary lines that either repeat or expand upon an idea in the main line.
Why do our words matter?
Listen NowDive Deeper | Psalm 9-17
While serving with The Watermark Life Initiative ministry, I oversee Family Restore, which is a side of the ministry that supports foster and adoptive families at Watermark. The words of Psalm 12:6-8 resonate deeply in our mission because we frequently encounter the harsh realities of a world that can often feel lost and broken.
Psalm 12:7-8—A Source of Strength:
"You, O LORD, will keep them;
you will guard us from this generation forever.
On every side, the wicked prowl,
as vileness is exalted among the children of man."
In these verses, David encapsulates the cry of our hearts, acknowledging God's perfect and constant protection in a world that sometimes seems dominated by wickedness. Despite our struggles, we are reminded that God's words and guardianship are unwavering.
In the reality of foster care, there are challenging scenarios, particularly when biological parents wish to reclaim their child but may not yet be equipped for full-time parenthood. With outcomes often hinging on a judge's decision, foster parents can feel powerless. In such moments, we turn to prayer, guided by Scriptures like Psalm 12:6-8, entrusting each situation to divine oversight. We acknowledge that while we cannot control the evils of this world on our own, we find comfort in God's Word and acknowledge His sovereignty.
Additionally, Matthew 6:34 instructs us: "Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble." This verse further instills in us the practice of focusing on today's work without being overwhelmed by concerns about the future. It's an integral part of maintaining our faith-focused approach to each family.
These psalms provide encouragement and perspective. As we navigate the complexities of the world we live in, we hold fast to the assurance that the Lord is our keeper, shielding us and those we serve from the tumult of the times. Let us continue to carry these truths within every aspect of our lives.
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. Have you ever questioned the Lord's promises? If so, what did you do?
2. What other Scriptures can you turn to for solutions and comfort for anxiety and doubt?
3. Do you rely on the Lord through the good times and the bad?
4. What steps can you take to fully let God be in control of your life?