June 5, 2025
What does God's voice sound like?
Psalm 24-30
Cassidy Janecek
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 29:3
The voice of the LORD is over the waters;
the God of glory thunders,
the LORD, over many waters.
Psalm 24-30
Chapter 24
The King of Glory
A Psalm of David.
1
The earth is the LORD's and the fullness thereof,
1
24:1
Or and all that fills it
the world and those who dwell therein,
2
for he has founded it upon the seas
and established it upon the rivers.
3
Who shall ascend the hill of the LORD?
And who shall stand in his holy place?
4
He who has clean hands and a pure heart,
who does not lift up his soul to what is false
and does not swear deceitfully.
5
He will receive blessing from the LORD
and righteousness from the God of his salvation.
6
Such is the generation of those who seek him,
who seek the face of the God of Jacob.
2
24:6
Septuagint, Syriac, and two Hebrew manuscripts; Masoretic Text who seek your face, Jacob
Selah
7
Lift up your heads, O gates!
And be lifted up, O ancient doors,
that the King of glory may come in.
8
Who is this King of glory?
The LORD, strong and mighty,
the LORD, mighty in battle!
9
Lift up your heads, O gates!
And lift them up, O ancient doors,
that the King of glory may come in.
10
Who is this King of glory?
The LORD of hosts,
he is the King of glory! Selah
Chapter 25
Teach Me Your Paths
3 25:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet Of David.
1
To you, O LORD, I lift up my soul.
2
O my God, in you I trust;
let me not be put to shame;
let not my enemies exult over me.
3
Indeed, none who wait for you shall be put to shame;
they shall be ashamed who are wantonly treacherous.
4
Make me to know your ways, O LORD;
teach me your paths.
5
Lead me in your truth and teach me,
for you are the God of my salvation;
for you I wait all the day long.
6
Remember your mercy, O LORD, and your steadfast love,
for they have been from of old.
7
Remember not the sins of my youth or my transgressions;
according to your steadfast love remember me,
for the sake of your goodness, O LORD!
8
Good and upright is the LORD;
therefore he instructs sinners in the way.
9
He leads the humble in what is right,
and teaches the humble his way.
10
All the paths of the LORD are steadfast love and faithfulness,
for those who keep his covenant and his testimonies.
11
For your name's sake, O LORD,
pardon my guilt, for it is great.
12
Who is the man who fears the LORD?
Him will he instruct in the way that he should choose.
13
His soul shall abide in well-being,
and his offspring shall inherit the land.
14
The friendship
4
25:14
Or The secret counsel
of the LORD is for those who fear him,
and he makes known to them his covenant.
15
My eyes are ever toward the LORD,
for he will pluck my feet out of the net.
16
Turn to me and be gracious to me,
for I am lonely and afflicted.
17
The troubles of my heart are enlarged;
bring me out of my distresses.
18
Consider my affliction and my trouble,
and forgive all my sins.
19
Consider how many are my foes,
and with what violent hatred they hate me.
20
Oh, guard my soul, and deliver me!
Let me not be put to shame, for I take refuge in you.
21
May integrity and uprightness preserve me,
for I wait for you.
22
Redeem Israel, O God,
out of all his troubles.
Chapter 26
I Will Bless the LORD
Of David.
1
Vindicate me, O LORD,
for I have walked in my integrity,
and I have trusted in the LORD without wavering.
2
Prove me, O LORD, and try me;
test my heart and my mind.
5
26:2
Hebrew test my kidneys and my heart
3
For your steadfast love is before my eyes,
and I walk in your faithfulness.
4
I do not sit with men of falsehood,
nor do I consort with hypocrites.
5
I hate the assembly of evildoers,
and I will not sit with the wicked.
6
I wash my hands in innocence
and go around your altar, O LORD,
7
proclaiming thanksgiving aloud,
and telling all your wondrous deeds.
8
O LORD, I love the habitation of your house
and the place where your glory dwells.
9
Do not sweep my soul away with sinners,
nor my life with bloodthirsty men,
10
in whose hands are evil devices,
and whose right hands are full of bribes.
11
But as for me, I shall walk in my integrity;
redeem me, and be gracious to me.
12
My foot stands on level ground;
in the great assembly I will bless the LORD.
Chapter 27
The LORD Is My Light and My Salvation
Of David.
1
The LORD is my light and my salvation;
whom shall I fear?
The LORD is the stronghold
6
27:1
Or refuge
of my life;
of whom shall I be afraid?
2
When evildoers assail me
to eat up my flesh,
my adversaries and foes,
it is they who stumble and fall.
3
Though an army encamp against me,
my heart shall not fear;
though war arise against me,
yet
7
27:3
Or in this
I will be confident.
4
One thing have I asked of the LORD,
that will I seek after:
that I may dwell in the house of the LORD
all the days of my life,
to gaze upon the beauty of the LORD
and to inquire
8
27:4
Or meditate
in his temple.
5
For he will hide me in his shelter
in the day of trouble;
he will conceal me under the cover of his tent;
he will lift me high upon a rock.
6
And now my head shall be lifted up
above my enemies all around me,
and I will offer in his tent
sacrifices with shouts of joy;
I will sing and make melody to the LORD.
7
Hear, O LORD, when I cry aloud;
be gracious to me and answer me!
8
You have said, “Seek
9
27:8
The command (seek) is addressed to more than one person
my face.”
My heart says to you,
“Your face, LORD, do I seek.”
10
27:8
The meaning of the Hebrew verse is uncertain
9
Hide not your face from me.
Turn not your servant away in anger,
O you who have been my help.
Cast me not off; forsake me not,
O God of my salvation!
10
For my father and my mother have forsaken me,
but the LORD will take me in.
11
Teach me your way, O LORD,
and lead me on a level path
because of my enemies.
12
Give me not up to the will of my adversaries;
for false witnesses have risen against me,
and they breathe out violence.
13
I believe that I shall look
11
27:13
Other Hebrew manuscripts Oh! Had I not believed that I would look
upon the goodness of the LORD
in the land of the living!
14
Wait for the LORD;
be strong, and let your heart take courage;
wait for the LORD!
Chapter 28
The LORD Is My Strength and My Shield
Of David.
1
To you, O LORD, I call;
my rock, be not deaf to me,
lest, if you be silent to me,
I become like those who go down to the pit.
2
Hear the voice of my pleas for mercy,
when I cry to you for help,
when I lift up my hands
toward your most holy sanctuary.
12
28:2
Hebrew your innermost sanctuary
3
Do not drag me off with the wicked,
with the workers of evil,
who speak peace with their neighbors
while evil is in their hearts.
4
Give to them according to their work
and according to the evil of their deeds;
give to them according to the work of their hands;
render them their due reward.
5
Because they do not regard the works of the LORD
or the work of his hands,
he will tear them down and build them up no more.
6
Blessed be the LORD!
For he has heard the voice of my pleas for mercy.
7
The LORD is my strength and my shield;
in him my heart trusts, and I am helped;
my heart exults,
and with my song I give thanks to him.
8
The LORD is the strength of his people;
13
28:8
Some Hebrew manuscripts, Septuagint, Syriac; most Hebrew manuscripts is their strength
he is the saving refuge of his anointed.
9
Oh, save your people and bless your heritage!
Be their shepherd and carry them forever.
Chapter 29
Ascribe to the LORD Glory
A Psalm of David.
1
Ascribe to the LORD, O heavenly beings,
14
29:1
Hebrew sons of God, or sons of might
ascribe to the LORD glory and strength.
2
Ascribe to the LORD the glory due his name;
worship the LORD in the splendor of holiness.
15
29:2
Or in holy attire
3
The voice of the LORD is over the waters;
the God of glory thunders,
the LORD, over many waters.
4
The voice of the LORD is powerful;
the voice of the LORD is full of majesty.
5
The voice of the LORD breaks the cedars;
the LORD breaks the cedars of Lebanon.
6
He makes Lebanon to skip like a calf,
and Sirion like a young wild ox.
7
The voice of the LORD flashes forth flames of fire.
8
The voice of the LORD shakes the wilderness;
the LORD shakes the wilderness of Kadesh.
9
The voice of the LORD makes the deer give birth
16
29:9
Revocalization yields makes the oaks to shake
and strips the forests bare,
and in his temple all cry, “Glory!”
10
The LORD sits enthroned over the flood;
the LORD sits enthroned as king forever.
11
May the LORD give strength to his people!
May the LORD bless
17
29:11
Or The LORD will give The LORD will bless
his people with peace!
Chapter 30
Joy Comes with the Morning
A Psalm of David. A song at the dedication of the temple.
1
I will extol you, O LORD, for you have drawn me up
and have not let my foes rejoice over me.
2
O LORD my God, I cried to you for help,
and you have healed me.
3
O LORD, you have brought up my soul from Sheol;
you restored me to life from among those who go down to the pit.
18
30:3
Or to life, that I should not go down to the pit
4
Sing praises to the LORD, O you his saints,
and give thanks to his holy name.
19
30:4
Hebrew to the memorial of his holiness (see Exodus 3:15)
5
For his anger is but for a moment,
and his favor is for a lifetime.
20
30:5
Or and in his favor is life
Weeping may tarry for the night,
but joy comes with the morning.
6
As for me, I said in my prosperity,
“I shall never be moved.”
7
By your favor, O LORD,
you made my mountain stand strong;
you hid your face;
I was dismayed.
8
To you, O LORD, I cry,
and to the Lord I plead for mercy:
9
“What profit is there in my death,
21
30:9
Hebrew in my blood
if I go down to the pit?
22
30:9
Or to corruption
Will the dust praise you?
Will it tell of your faithfulness?
10
Hear, O LORD, and be merciful to me!
O LORD, be my helper!”
11
You have turned for me my mourning into dancing;
you have loosed my sackcloth
and clothed me with gladness,
12
that my glory may sing your praise and not be silent.
O LORD my God, I will give thanks to you forever!
Footnotes
[1] 24:1 Or and all that fills it[2] 24:6 Septuagint, Syriac, and two Hebrew manuscripts; Masoretic Text who seek your face, Jacob
[3] 25:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet
[4] 25:14 Or The secret counsel
[5] 26:2 Hebrew test my kidneys and my heart
[6] 27:1 Or refuge
[7] 27:3 Or in this
[8] 27:4 Or meditate
[9] 27:8 The command (seek) is addressed to more than one person
[10] 27:8 The meaning of the Hebrew verse is uncertain
[11] 27:13 Other Hebrew manuscripts Oh! Had I not believed that I would look
[12] 28:2 Hebrew your innermost sanctuary
[13] 28:8 Some Hebrew manuscripts, Septuagint, Syriac; most Hebrew manuscripts is their strength
[14] 29:1 Hebrew sons of God, or sons of might
[15] 29:2 Or in holy attire
[16] 29:9 Revocalization yields makes the oaks to shake
[17] 29:11 Or The LORD will give . . . The LORD will bless
[18] 30:3 Or to life, that I should not go down to the pit
[19] 30:4 Hebrew to the memorial of his holiness (see Exodus 3:15)
[20] 30:5 Or and in his favor is life
[21] 30:9 Hebrew in my blood
[22] 30:9 Or to corruption
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: Treasure in jars of clay
Treasure in jars of clay (4:7). Paul used this word picture to contrast believers’ knowledge of the gospel (“treasure”) with the hardships and weaknesses believers experience daily (see Ps. 30:12; Isa. 30:14).
Fact: House of the Lord
The term house of the LORD (27:4) always refers to the temple, where God in OT times lived among his people.
Fact: Summers in Israel
Summers in Israel can be very hot, depending on where one is (see 32:4). In places like Masada, near the Dead Sea, temperatures can soar past 110 degrees Fahrenheit (43° C) without a drop of rain. However, Jerusalem, with its higher elevation, remains cooler with temperatures between 75 and 85 degrees (24 to 29° C).
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 |
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. 24:1–2 The Lord is the one who founded the world, where human beings dwell. Humans dwell on the land, rather than on the seas (compare Gen. 1:9–10). In 1 Cor. 10:26, Paul quotes Ps. 24:1 to explain that, since God owns everything, the believer may eat any kind of food with a clear conscience.
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. 24:3–6 Every Israelite has the right to attend worship at the sanctuary (the hill of the LORD, his holy place), but not everyone will really receive blessing, and not everyone will enjoy the status of righteousness. God expects the Israelites to show by behavior that they truly are his people (vv. 4, 6). This is a recurring theme in the OT: see 15:1–5; 51:16–19; Prov. 15:8; Isa. 1:11–17.
Psalm Ps. 24. This psalm seems to be intended for public worship—perhaps a celebration remembering how David brought the ark of the Lord into Jerusalem (2 Samuel 6).
Ps. 24:7–10 The people bearing the ark announce God’s presence in the ark, seeking entry into his sanctuary (v. 7). The people inside the sanctuary reply, Who is this King of glory? The people bearing the ark then say who the Lord is (The LORD, strong and mighty, the LORD, mighty in battle!) and then repeat the request for entry (v. 9).
Fact: Summers in Israel
Summers in Israel can be very hot, depending on where one is (see 32:4). In places like Masada, near the Dead Sea, temperatures can soar past 110 degrees Fahrenheit (43° C) without a drop of rain. However, Jerusalem, with its higher elevation, remains cooler with temperatures between 75 and 85 degrees (24 to 29° C).
Ps. 25:1 I lift up my soul means “I direct my desire” (compare 24:4; 86:4; 143:8).
Ps. 25:2–3 These worshipers, who see themselves as being among the faithful (I trust . . . wait for you), expect that their hope in the Lord has a worthy basis, so that they will not be put to shame.
Ps. 25:4–5 Those who trust in the Lord seek his guidance. They want to learn what manner of life (ways, paths) pleases him and how his commands apply to their specific circumstances.
Ps. 25:6–7 The terms mercy, steadfast love, sins, and transgressions remind one of Ex. 34:6–7, which tells Israel of God’s gracious intentions toward them. For God to remember something is for him to attend to it in order to act (compare Ps. 8:4; 9:12; 20:3). The faithful ask God to attend to them in mercy rather than according to their sins (compare 79:8).
Ps. 25:8–11 This section celebrates the way in which God forgives his people and guides them in moral growth. As the people keep God’s covenant, they will come to know the forgiveness and guidance that it graciously offers.
Ps. 25:12–15 Verse 12 focuses on the particular person (the man) who fears the LORD. Such a person will know God’s guidance, blessing, and friendship (compare 55:14; Prov. 3:32).
Ps. 25:16–21 The psalmist prays for deliverance from the affliction, trouble, and foes that threaten (vv. 17–19). He can pray with confidence because his sins are forgiven (v. 18b). The virtues of integrity and uprightness are God’s means of protecting his people.
Psalm Ps. 25. In this lament, individual members of the worshiping assembly ask God for help in their various troubles. While the psalm expresses faith in God’s kindness, it does not end in the confident way of most laments (vv. 16–22). The psalm also includes penitential elements, as the worshipers confess their sins and pray for forgiveness (vv. 6–7, 11, 18). There are echoes of Pentateuch promises, showing that the godly in Israel were to view the Sinai covenant as a gracious one.
Ps. 25:22 Redeem generally means rescue and protect, especially in relation to Israel (see 44:26; 130:7–8) or a faithful worshiper (see 34:22; 55:18).
Ps. 26:1–3 For God to vindicate the worshiper means that he distinguishes between the faithful and the unfaithful. The faithful are those who obey the covenant, who keep God’s steadfast love . . . before their eyes and walk in God’s faithfulness. They live by the grace revealed in Ex. 34:6.
Ps. 26:4–8 The faithful covenant participant refuses to join with the unfaithful (hypocrites, evildoers, wicked) in their crooked schemes. He rejects their values (see 1:1). He aims to take part in public worship with moral innocence and with delight (love, 26:8).
Psalm Ps. 26. This psalm may be part of an entrance liturgy by which pilgrims came into the sanctuary. If this is the case, the psalm shows those who attend worship what qualities the ideal covenant participant should possess (see Psalms 15 and 24). The psalmist’s claims of innocence must be understood in light of God’s steadfast love and faithfulness (26:3). This clearly echoes Ex. 34:6 and shows that God’s grace is the foundation for holy living.
Ps. 27:1–3 The terms fear and be afraid contrast with be confident. The faithful must learn to base their confidence on God’s ever-present protection (light, salvation, stronghold). This confidence grows through experiences of deliverance (as v. 2 shows).
Ps. 27:4 dwell in the house of the LORD. Compare 23:6. God’s beauty is what the faithful yearn to gaze upon (that is, to view with admiration and affection) as they seek him in worship (see 27:13).
Fact: House of the Lord
The term house of the LORD (27:4) always refers to the temple, where God in OT times lived among his people.
Ps. 27:13 The goodness of the LORD is probably his gracious character, as revealed by his actions (Ex. 33:19; 34:6–7). On the land of the living see Isa. 38:11; Jer. 11:19.
Psalm Ps. 27. In singing Psalm 27, God’s people have a way to express confidence in him and to respond to challenging life situations. The psalm describes a faithful person attacked by those who would destroy him. One who can trust God in those circumstances can trust him in other situations as well.
Ps. 27:14 To wait for the LORD is to look to him with dependence and trust, not passivity. This enables one to be strong and courageous (see Deut. 31:6).
Ps. 28:1–2 The situation is desperate. To be like those who go down to the pit is probably to be like those who suffer divine judgment (see 30:3, 9; 88:4; 143:7).
Ps. 28:2 most holy sanctuary. This is the “innermost sanctuary” (see ESV footnote), the place mentioned in 1 Kings 6:16.
Ps. 28:3–5 The wicked here are not simply people who commit sins, for even the faithful do that (see 32:6). The wicked are those who oppose God and his people with deceit and treachery (evil is in their hearts). Note the contrast between their work and the work of their hands (that is, of the wicked), and God’s works and the work of his hands.
Psalm Ps. 28. This is a lament, a cry for help during the threat posed by evildoers. The threat is probably to the whole community (vv. 8–9), which each of the faithful is personally involved in (thus the references to “I,” “me,” and “my” throughout).
Ps. 28:6–9 The psalm ends with confidence that God will protect his people and his anointed (the Davidic king, who represents and embodies the whole people; see 2:8).
Ps. 29:1–2 The psalm begins by urging the heavenly beings or angels to ascribe to the LORD glory and strength, that is, to acknowledge that these things are true of God, and that he deserves admiration for them.
Ps. 29:3–9 The thunderstorm represents of the voice of the LORD. The reader should imagine a magnificent storm coming eastward from the Mediterranean and sweeping through Israel, from the northern end (Sirion) to the southern end (Kadesh). The faithful, worshiping in the temple in Jerusalem, see the storm’s awesome power. They know that the voice of the LORD is even more powerful, and even more full of majesty. Hence their responsive cry, Glory!
Psalm Ps. 29. This is a hymn of praise to God for his awesome power. A thunderstorm serves as a visible representation of God’s majestic voice. It seems reasonable to suppose that setting the psalm in a thunderstorm deliberately places Yahweh over Baal, the storm-god widely worshiped in Syria-Palestine. God created the phenomena of nature. They serve his purposes and demonstrate his wisdom, glory, faithfulness, and even his love.
Ps. 29:10–11 The temple (v. 9) is the place where God sits enthroned (9:11; 22:3) as king forever, especially over his people. The word for flood here is used elsewhere only of Noah’s flood (Gen. 6:17). Just as in that great flood, God’s power makes distinctions between the faithful and the unfaithful.
Ps. 30:1–3 I will extol you. The singer is led to praise God by three experiences: deliverance from the attacks of the foes, answered prayer in desperate circumstances, and rescue from approaching death.
Ps. 30:4–5 The singer urges his fellow worshipers to join him, to sing praises and give thanks. Though there is indeed weeping in the lives of the faithful, it comes to an end. Morning stands for the time when God gives relief (compare 90:14).
Ps. 30:6–7 It is God who makes the believer’s mountain stand strong (a picture of unshakable security). If the Lord should remove his care, the faithful are undone.
Ps. 30:8–10 The mere prolonging of earthly days is not the goal of deliverance. The faithful live to praise God, to tell of his faithfulness.
Psalm Ps. 30. According to the title, David composed Psalm 30 for the temple’s dedication (which took place after David died, 1 Kings 8:63). The psalm’s theme is one of personal thanksgiving for God’s repeated care and deliverance over a lifetime. The psalm is based on David’s experience, and the worshipers can liken their own experiences to his.
Ps. 30:11–12 My glory is a poetical term in Psalms for one’s whole being (see 16:9; 108:1).
Fact: Treasure in jars of clay
Treasure in jars of clay (4:7). Paul used this word picture to contrast believers’ knowledge of the gospel (“treasure”) with the hardships and weaknesses believers experience daily (see Ps. 30:12; Isa. 30:14).
Why would I want the Lord to test my heart?
Listen NowDive Deeper | Psalm 24-30
Over the last two years, I can humbly admit I have been walking through a season of suffering, and I have learned how we can reconcile our relationship with the Lord with our current afflictions. When we face suffering, it is important to remind ourselves of who our God is, ask Him to guide and sustain us, and hold fast to the hope we have in Christ.
Our God is the creator of all things and is over all things (Psalm 24:1-2). He is our light and our salvation, so we do not need to be afraid (Psalm 27:1). He is our strength and shield in the face of adversity (Psalm 28:7), and, most importantly, we can trust that He cares for us. He hears our cries for help and promises to deliver us (Psalm 27:5). These are life-changing promises!
When God created the world, He never intended for us to experience suffering, but we brought that upon ourselves in the garden (Genesis 3). However, the Lord promises that what was meant for evil he will use for good (Genesis 50:20). So how should we respond? We should turn to the Lord and ask for Him to lead us in His good and perfect ways amidst our suffering. (Psalm 27:11-12) We may not always understand God's timing, but we get to wait on the Lord, and He promises to turn our mourning into dancing and to clothe us in gladness (Psalm 30:11).
As Christians, we are blessed because, despite the broken world we live in, we can have hope in our Savior Jesus Christ. Because God loved us amidst our brokenness, He sent His only Son to take on flesh, live a perfect life, and ultimately die the death we deserved so that way we could live in relationship with our Heavenly Father. Because of this, we can rejoice! The Bible promises that we will "look upon the goodness of the LORD in the land of the living! Wait for the LORD; be strong, and let your heart take courage; wait for the LORD!" (Psalm 27:13-14)
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. Are you currently working through a season of suffering, or have you been through one before? How did you choose to respond?
2. What promises of God are you struggling to believe right now? I encourage you to seek freedom through confessing to the Lord and to community!
3. Think of a time when you were struggling to trust in the Lord's timing but ended up seeing purpose in the waiting. Share this story with your community as encouragement for one another. If you are currently in one of these seasons, ask community to pray with you for continued trust in the Lord!
4. In what ways have you seen the goodness of God on this side of heaven? (Psalm 27:13)
5. How can you use the message found in these psalms to encourage others walking through difficult seasons of life?