June 10, 2025
This is what repentance looks like.
Psalm 50-57
Kendall Guillot
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 51:1-2
Have mercy on me, O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
Wash me thoroughly from my iniquity,
and cleanse me from my sin!
Psalm 50-57
Chapter 50
God Himself Is Judge
A Psalm of Asaph.
1
The Mighty One, God the LORD,
speaks and summons the earth
from the rising of the sun to its setting.
2
Out of Zion, the perfection of beauty,
God shines forth.
3
Our God comes; he does not keep silence;
1
50:3
Or May our God come, and not keep silence
before him is a devouring fire,
around him a mighty tempest.
4
He calls to the heavens above
and to the earth, that he may judge his people:
5
“Gather to me my faithful ones,
who made a covenant with me by sacrifice!”
6
The heavens declare his righteousness,
for God himself is judge! Selah
7
“Hear, O my people, and I will speak;
O Israel, I will testify against you.
I am God, your God.
8
Not for your sacrifices do I rebuke you;
your burnt offerings are continually before me.
9
I will not accept a bull from your house
or goats from your folds.
10
For every beast of the forest is mine,
the cattle on a thousand hills.
11
I know all the birds of the hills,
and all that moves in the field is mine.
12
If I were hungry, I would not tell you,
for the world and its fullness are mine.
13
Do I eat the flesh of bulls
or drink the blood of goats?
14
Offer to God a sacrifice of thanksgiving,
2
50:14
Or Make thanksgiving your sacrifice to God
and perform your vows to the Most High,
15
and call upon me in the day of trouble;
I will deliver you, and you shall glorify me.”
16
But to the wicked God says:
“What right have you to recite my statutes
or take my covenant on your lips?
17
For you hate discipline,
and you cast my words behind you.
18
If you see a thief, you are pleased with him,
and you keep company with adulterers.
19
You give your mouth free rein for evil,
and your tongue frames deceit.
20
You sit and speak against your brother;
you slander your own mother's son.
21
These things you have done, and I have been silent;
you thought that I
3
50:21
Or that the I am
was one like yourself.
But now I rebuke you and lay the charge before you.
22
Mark this, then, you who forget God,
lest I tear you apart, and there be none to deliver!
23
The one who offers thanksgiving as his sacrifice glorifies me;
to one who orders his way rightly
I will show the salvation of God!”
Chapter 51
Create in Me a Clean Heart, O God
To the choirmaster. A Psalm of David, when Nathan the prophet went to him, after he had gone in to Bathsheba.
1
Have mercy on me,
4
51:1
Or Be gracious to me
O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2
Wash me thoroughly from my iniquity,
and cleanse me from my sin!
3
For I know my transgressions,
and my sin is ever before me.
4
Against you, you only, have I sinned
and done what is evil in your sight,
so that you may be justified in your words
and blameless in your judgment.
5
Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
6
Behold, you delight in truth in the inward being,
and you teach me wisdom in the secret heart.
7
Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8
Let me hear joy and gladness;
let the bones that you have broken rejoice.
9
Hide your face from my sins,
and blot out all my iniquities.
10
Create in me a clean heart, O God,
and renew a right
5
51:10
Or steadfast
spirit within me.
11
Cast me not away from your presence,
and take not your Holy Spirit from me.
12
Restore to me the joy of your salvation,
and uphold me with a willing spirit.
13
Then I will teach transgressors your ways,
and sinners will return to you.
14
Deliver me from bloodguiltiness, O God,
O God of my salvation,
and my tongue will sing aloud of your righteousness.
15
O Lord, open my lips,
and my mouth will declare your praise.
16
For you will not delight in sacrifice, or I would give it;
you will not be pleased with a burnt offering.
17
The sacrifices of God are a broken spirit;
a broken and contrite heart, O God, you will not despise.
18
Do good to Zion in your good pleasure;
build up the walls of Jerusalem;
19
then will you delight in right sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar.
Chapter 52
The Steadfast Love of God Endures
To the choirmaster. A Maskil 6 52:1 Probably a musical or liturgical term of David, when Doeg, the Edomite, came and told Saul, “David has come to the house of Ahimelech.”
1
Why do you boast of evil, O mighty man?
The steadfast love of God endures all the day.
2
Your tongue plots destruction,
like a sharp razor, you worker of deceit.
3
You love evil more than good,
and lying more than speaking what is right. Selah
4
You love all words that devour,
O deceitful tongue.
5
But God will break you down forever;
he will snatch and tear you from your tent;
he will uproot you from the land of the living. Selah
6
The righteous shall see and fear,
and shall laugh at him, saying,
7
“See the man who would not make
God his refuge,
but trusted in the abundance of his riches
and sought refuge in his own destruction!”
7
52:7
Or in his work of destruction
8
But I am like a green olive tree
in the house of God.
I trust in the steadfast love of God
forever and ever.
9
I will thank you forever,
because you have done it.
I will wait for your name, for it is good,
in the presence of the godly.
Chapter 53
There Is None Who Does Good
To the choirmaster: according to Mahalath. A Maskil 8 53:1 Probably musical or liturgical terms of David.
1
The fool says in his heart, “There is no God.”
They are corrupt, doing abominable iniquity;
there is none who does good.
2
God looks down from heaven
on the children of man
to see if there are any who understand,
9
53:2
Or who act wisely
who seek after God.
3
They have all fallen away;
together they have become corrupt;
there is none who does good,
not even one.
4
Have those who work evil no knowledge,
who eat up my people as they eat bread,
and do not call upon God?
5
There they are, in great terror,
where there is no terror!
For God scatters the bones of him who encamps against you;
you put them to shame, for God has rejected them.
6
Oh, that salvation for Israel would come out of Zion!
When God restores the fortunes of his people,
let Jacob rejoice, let Israel be glad.
Chapter 54
The Lord Upholds My Life
To the choirmaster: with stringed instruments. A Maskil 10 54:1 Probably a musical or liturgical term of David, when the Ziphites went and told Saul, “Is not David hiding among us?”
1
O God, save me by your name,
and vindicate me by your might.
2
O God, hear my prayer;
give ear to the words of my mouth.
3
For strangers
11
54:3
Some Hebrew manuscripts and Targum insolent men (compare Psalm 86:14)
have risen against me;
ruthless men seek my life;
they do not set God before themselves. Selah
4
Behold, God is my helper;
the Lord is the upholder of my life.
5
He will return the evil to my enemies;
in your faithfulness put an end to them.
6
With a freewill offering I will sacrifice to you;
I will give thanks to your name, O LORD, for it is good.
7
For he has delivered me from every trouble,
and my eye has looked in triumph on my enemies.
Chapter 55
Cast Your Burden on the LORD
To the choirmaster: with stringed instruments. A Maskil 12 55:1 Probably a musical or liturgical term of David.
1
Give ear to my prayer, O God,
and hide not yourself from my plea for mercy!
2
Attend to me, and answer me;
I am restless in my complaint and I moan,
3
because of the noise of the enemy,
because of the oppression of the wicked.
For they drop trouble upon me,
and in anger they bear a grudge against me.
4
My heart is in anguish within me;
the terrors of death have fallen upon me.
5
Fear and trembling come upon me,
and horror overwhelms me.
6
And I say, “Oh, that I had wings like a dove!
I would fly away and be at rest;
7
yes, I would wander far away;
I would lodge in the wilderness; Selah
8
I would hurry to find a shelter
from the raging wind and tempest.”
9
Destroy, O Lord, divide their tongues;
for I see violence and strife in the city.
10
Day and night they go around it
on its walls,
and iniquity and trouble are within it;
11
ruin is in its midst;
oppression and fraud
do not depart from its marketplace.
12
For it is not an enemy who taunts me—
then I could bear it;
it is not an adversary who deals insolently with me—
then I could hide from him.
13
But it is you, a man, my equal,
my companion, my familiar friend.
14
We used to take sweet counsel together;
within God's house we walked in the throng.
15
Let death steal over them;
let them go down to Sheol alive;
for evil is in their dwelling place and in their heart.
16
But I call to God,
and the LORD will save me.
17
Evening and morning and at noon
I utter my complaint and moan,
and he hears my voice.
18
He redeems my soul in safety
from the battle that I wage,
for many are arrayed against me.
19
God will give ear and humble them,
he who is enthroned from of old, Selah
because they do not change
and do not fear God.
20
My companion
13
55:20
Hebrew He
stretched out his hand against his friends;
he violated his covenant.
21
His speech was smooth as butter,
yet war was in his heart;
his words were softer than oil,
yet they were drawn swords.
22
Cast your burden on the LORD,
and he will sustain you;
he will never permit
the righteous to be moved.
23
But you, O God, will cast them down
into the pit of destruction;
men of blood and treachery
shall not live out half their days.
But I will trust in you.
Chapter 56
In God I Trust
To the choirmaster: according to The Dove on Far-off Terebinths. A Miktam 14 56:1 Probably a musical or liturgical term of David, when the Philistines seized him in Gath.
1
Be gracious to me, O God, for man tramples on me;
all day long an attacker oppresses me;
2
my enemies trample on me all day long,
for many attack me proudly.
3
When I am afraid,
I put my trust in you.
4
In God, whose word I praise,
in God I trust; I shall not be afraid.
What can flesh do to me?
5
All day long they injure my cause;
15
56:5
Or they twist my words
all their thoughts are against me for evil.
6
They stir up strife, they lurk;
they watch my steps,
as they have waited for my life.
7
For their crime will they escape?
In wrath cast down the peoples, O God!
8
You have kept count of my tossings;
16
56:8
Or wanderings
put my tears in your bottle.
Are they not in your book?
9
Then my enemies will turn back
in the day when I call.
This I know, that
17
56:9
Or because
God is for me.
10
In God, whose word I praise,
in the LORD, whose word I praise,
11
in God I trust; I shall not be afraid.
What can man do to me?
12
I must perform my vows to you, O God;
I will render thank offerings to you.
13
For you have delivered my soul from death,
yes, my feet from falling,
that I may walk before God
in the light of life.
Chapter 57
Let Your Glory Be over All the Earth
To the choirmaster: according to Do Not Destroy. A Miktam 18 57:1 Probably a musical or liturgical term of David, when he fled from Saul, in the cave.
1
Be merciful to me, O God, be merciful to me,
for in you my soul takes refuge;
in the shadow of your wings I will take refuge,
till the storms of destruction pass by.
2
I cry out to God Most High,
to God who fulfills his purpose for me.
3
He will send from heaven and save me;
he will put to shame him who tramples on me. Selah
God will send out his steadfast love and his faithfulness!
4
My soul is in the midst of lions;
I lie down amid fiery beasts—
the children of man, whose teeth are spears and arrows,
whose tongues are sharp swords.
5
Be exalted, O God, above the heavens!
Let your glory be over all the earth!
6
They set a net for my steps;
my soul was bowed down.
They dug a pit in my way,
but they have fallen into it themselves. Selah
7
My heart is steadfast, O God,
my heart is steadfast!
I will sing and make melody!
8
Awake, my glory!
19
57:8
Or my whole being
Awake, O harp and lyre!
I will awake the dawn!
9
I will give thanks to you, O Lord, among the peoples;
I will sing praises to you among the nations.
10
For your steadfast love is great to the heavens,
your faithfulness to the clouds.
11
Be exalted, O God, above the heavens!
Let your glory be over all the earth!
Footnotes
[1] 50:3 Or May our God come, and not keep silence[2] 50:14 Or Make thanksgiving your sacrifice to God
[3] 50:21 Or that the I am
[4] 51:1 Or Be gracious to me
[5] 51:10 Or steadfast
[6] 52:1 Probably a musical or liturgical term
[7] 52:7 Or in his work of destruction
[8] 53:1 Probably musical or liturgical terms
[9] 53:2 Or who act wisely
[10] 54:1 Probably a musical or liturgical term
[11] 54:3 Some Hebrew manuscripts and Targum insolent men (compare Psalm 86:14)
[12] 55:1 Probably a musical or liturgical term
[13] 55:20 Hebrew He
[14] 56:1 Probably a musical or liturgical term
[15] 56:5 Or they twist my words
[16] 56:8 Or wanderings
[17] 56:9 Or because
[18] 57:1 Probably a musical or liturgical term
[19] 57:8 Or my whole being
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: 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: Hyssop
Hyssop is a member of the mint family. Its fuzzy leaves and branches produce bunches of small white or yellow flowers. During Passover, the people of Israel used hyssop branches to place blood above their doors and on their doorposts (Ex. 12:22). In Psalm 51, hyssop symbolizes being cleansed from sin (see Lev. 14:4–6; Num. 19:6).
Fact: There is none who does good
There is none who does good. In Rom. 3:10–12, the apostle Paul cites Ps. 53:1–3 to explain the universal human condition of sin. No person on his own seeks for God or does any good that merits salvation. Everyone needs the perfect Savior, Jesus Christ.
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. 50:1–6 The LORD, the God of Israel, is the Mighty One, who made and rules heaven and earth. So when he speaks and summons the earth, he has the right to expect all mankind to pay attention. He especially expects it from Israel, his faithful ones, who made a covenant with him by sacrifice (v. 5; see Ex. 24:8).
Ps. 50:7–15 God’s people must realize that he does not depend upon sacrifices in any way (v. 8) since he owns the entire world (vv. 10–13). God wants his people to offer a sacrifice of thanksgiving and to perform vows (v. 14), both of which are kinds of peace offerings (Lev. 7:11–12, 16). Membership in God’s people is about being welcome in his presence (Ps. 50:14), depending on him (v. 15), and dealing justly with others (vv. 19–20, 23).
Ps. 50:16–22 The wicked here are members of the covenant people who despise the privileges and responsibilities of the covenant (vv. 16–17). The covenant should have connected them with all of God’s people to tell the world of God’s greatness, but instead they use their tongues for destructive purposes (vv. 18–20).
Psalm Ps. 50. Through this psalm the worshipers announce God’s standards for living as part of his covenant people. The God who summons the earth (v. 1) plans to judge his own people (v. 4). He particularly warns all who presume that the sacrificial system is a way to satisfy God without having a living relationship with him.
Ps. 50:23 Membership in God’s favored people should mean joyful delight in God’s presence (thanksgiving as his sacrifice), and a just and kind life in fellowship with God’s people (orders his way rightly).
Ps. 51:1–2 The terms mercy and steadfast love, as well as transgressions, iniquity, and sin, focus on God’s grace and kindness, echoing Ex. 34:6–7. The terms wash (see Ex. 19:10) and cleanse (see Num. 19:19) come from the ceremonial system, where they refer to rites that allow a person to come safely into God’s presence.
Ps. 51:4 Against you, you only, have I sinned. Of course, in doing wrong he has hurt others, but God is the ultimate judge of all sin.
Ps. 51:5 in sin did my mother conceive me. Each worshiper can trace his sinful tendencies to the very beginning of his existence—not only from birth but even from before that, to conception.
Ps. 51:9 Usually when God is said to hide his face from someone, it means that he will no longer look upon that person with favor (see 13:1; 22:24; 27:9; Deut. 31:17; 32:20; Isa. 59:2). Here the singer asks God no longer to look upon his sins. To blot out (see Ps. 51:1) is to remove completely from the record book; see Ex. 32:32.
Ps. 51:11 take not your Holy Spirit from me. Some scholars argue that here David asks God not to remove the divine anointing for kingship (compare note on 1 Sam. 16:14). But the whole tone of this psalm is that all persons are sinners and need God’s mercy. The psalm intends to keep the entire congregation from ever presuming on God’s grace. It does not teach that believers may in fact lose the Holy Spirit.
Ps. 51:6–13 One who is repentant craves a fresh sense of God’s presence (vv. 8–9, 11), a deeper purification of the moral life (vv. 6, 10, 12), and a credible witness to the unfaithful (v. 13). The focus is on the inmost self, from which obedient actions flow: inward being, secret heart (v. 6); clean heart, right spirit (v. 10). The goal of this confession is not humiliation but a renewal of joy and gladness (v. 8) in God’s presence.
Ps. 51:14 bloodguiltiness. Probably a reference to the slaying of Uriah (see 2 Sam. 12:9). The faithful may not have committed this particular sin, but they should be encouraged by God’s forgiveness of it. If God can forgive David, he can certainly forgive anyone else!
Ps. 51:14–17 Terms in this section such as sing aloud, declare, and sacrifice point to activities of public worship. The person who has used this psalm to confess sins and to receive God’s assurance of pardon is the one who can genuinely worship the gracious God of the covenant.
Ps. 51:16–17 sacrifice, burnt offering. These verses do not deny that the Israelites should offer sacrifices (see v. 19). Instead, they emphasize the proper attitude when offering sacrifices (a broken and contrite heart).
Psalm Ps. 51. This is probably the best known of the “Penitential Psalms” (Psalms 6; 25; 32; 38; 51; 130; 143). According to the title, David composed this psalm after being convicted of his sins, both in committing adultery with Bathsheba and in arranging the murder of Bathsheba’s husband (2 Sam. 12:1–14). At the same time, this is more than David’s personal prayer. It also encourages the worshiping congregation to confess their own sins (e.g., Ps. 51:16–19).
Fact: Hyssop
Hyssop is a member of the mint family. Its fuzzy leaves and branches produce bunches of small white or yellow flowers. During Passover, the people of Israel used hyssop branches to place blood above their doors and on their doorposts (Ex. 12:22). In Psalm 51, hyssop symbolizes being cleansed from sin (see Lev. 14:4–6; Num. 19:6).
Ps. 52:1–4 The enemy’s speech (boast, tongue, lying, words) is lies used to plot the destruction of the faithful. The enduring steadfast love of God is the answer to such evil (compare v. 8).
Ps. 52:5–7 The righteous person who will trust in God (unlike the enemy, v. 7) is confident that he is always safe.
Psalm Ps. 52. The faithful develop confidence in God’s care and protection, particularly when surrounded by ruthless enemies. The title sets the psalm during David’s flight from Saul (1 Sam. 21:1–7), which led to Doeg’s slaughtering the priests who had helped David (1 Sam. 22:9–19). Doeg is thus an example of the enemies the faithful might face.
Ps. 52:8–9 In contrast to the wicked who are “uprooted” (v. 5), the godly will be a green olive tree (an image of vitality and fruitfulness, see Jer. 11:16). While the enemy trusts in the abundance of his riches (Ps. 52:7), the faithful trust in the steadfast love of God forever and ever. The faithful wait for God to vindicate his name by protecting those who trust in him.
Fact: There is none who does good
There is none who does good. In Rom. 3:10–12, the apostle Paul cites Ps. 53:1–3 to explain the universal human condition of sin. No person on his own seeks for God or does any good that merits salvation. Everyone needs the perfect Savior, Jesus Christ.
Ps. 54:1–3The psalm opens by describing the circumstances: ruthless men, who have no respect for God (they do not set God before themselves) seek my life. In such a case the proper appeal is to God’s name (vv. 1, 6; God’s name can be an image for his personal presence).
Ps. 54:3 strangers. The Ziphites, who belong to Judah, are acting like Gentiles in opposing God’s faithful.
Psalm Ps. 54. This is an individual lament, asking for God’s help against those who threaten the lives of the faithful. The title connects the song to the events of 1 Sam. 23:19, where the Ziphites, among whom David was hiding, promised to hand David over to Saul. The psalm focuses on God’s protection.
Ps. 54:6–7 The worshiper looks forward to continued enjoyment of God’s presence and favor. The freewill offering is a kind of peace offering (Lev. 7:16), which celebrates God’s goodness with a meal in his presence. The schemes of the ruthless cannot keep the faithful away from God forever.
55:1–3 The prayer is earnest (plea for mercy, restless in my complaint). the enemy, the wicked. These are not simply people who dislike the singer; they are enemies who will take violent measures to ruin the godly and stamp out true faith (vv. 3, 9–11, 21, 23).
Ps. 55:4–8 This section describes more fully the intensity of the singer: in anguish, terrors of death, fear, trembling, and horror. If he could fly, he would take refuge in the wilderness (away from the raging in the city).
Ps. 55:9 divide their tongues. “Divide” is similar in Hebrew to the name Peleg, “in [whose] days the earth was divided” (Gen. 10:25). This is probably a reference to the Tower of Babel (Gen. 11:1–9), where God confused the language of the human schemers. The prayer is thus for the enemies to be prevented from working together to carry out their evil.
Ps. 55:9–11 The singer seems to expect that the enemies will not repent of their evil (see v. 19).
Ps. 55:12–15 It is not a nameless enemy who is seeking to harm the faithful singer, but my companion, my familiar friend. Compare 41:9.
Ps. 55:16–19 The psalmist describes both desperation (v. 17) and confidence (vv. 18–19).
Ps. 55:20–21 covenant. His treacherous friend had sealed his seeming friendship with a solemn obligation; see 1 Sam. 18:3.
Psalm Ps. 55. Like many other individual laments, this psalm prays for God’s help against dangerous enemies. There is a unique twist here. The danger comes from betrayal by a close friend (vv. 13–14, 20–21).
Ps. 55:22–23 The singer addresses each of his fellow singers (your), and then God (you, O God). The reason the faithful can cast their burden on the LORD is that he can be trusted to bring judgment upon the evildoers in his own good timing.
Ps. 56:1–4 The singer’s situation can be seen in the repetition of trample and attack. His response is seen in the repetition of trust. This enables those who sing the psalm to rightly respond when they are afraid.
Ps. 56:8–11 God keeps account of the tears of his faithful ones. He is for those who trust in him.
Psalm Ps. 56. Many take this to be an individual lament, but it could also be a psalm of anticipated thanksgiving. The description of troubles and prayer changes into gratitude that God has heard and will act, as he has acted in the past. The specific troubles arise from people who aim to hurt the faithful singer, as is common with lament psalms. The title links the psalm with the events of 1 Sam. 21:10–15.
Ps. 56:12–13 The singer expresses his confidence that, if “God is for him” (v. 9), it is as good as done: God has delivered his soul from death.
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. 57:1–5 In the midst of dire circumstances the faithful person can cry out to God in the confidence that God hears and that he fulfills his purpose for his children.
Ps. 57:8 My glory refers to a person’s best qualities.
Psalm Ps. 57. This is another individual lament, based on an event in David’s life (probably 1 Sam. 22:1, but possibly 1 Sam. 24:3). Psalm 57 arose from Saul’s persecution of David. The psalm has two sections, each ended by the refrain (vv. 5, 11), and each mentioning God’s “steadfast love and faithfulness” (vv. 3, 10, drawing on Ex. 34:6). The faithful who sing this hymn can identify with David’s confidence amid serious dangers. They can look beyond those dangers and seek God’s honor.
Ps. 57:6–11 The singer urges himself to praise God and to look forward to bringing testimony of God’s goodness to the whole world (peoples and nations, v. 9; see Gen. 12:1–3; Ex. 19:5–6).
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 |
Can God take His Spirit away?
Listen NowDive Deeper | Psalm 50-57
John 16:33 says we will face troubles but to take heart because He has "overcome the world."
David provides a picture of what our response should look like when we are faced with adversity. Many psalms preserved in Scripture come from a period of David's life filled with troubles. At one point, while on the run from Saul, David finds himself captured by the people of Gath as retaliation for killing Goliath. In this despair, David cries to the Lord, "Be gracious to me, O God, for man tramples on me; all day long an attacker oppresses me." (Psalm 56:1)
Have you, like David, ever felt you're being continually attacked? Maybe a significant circumstance drove you to the point of despair, and you thought, "This must be the worst it can get." Yet, something else happened and drove you into deeper despair. I have been there! Between December 2023 and February 2024, we had a flood in our home, got in a car wreck, and I was let go from a job I loved.
It was here that circumstances compounded, and my despair had me crying out to the Lord for understanding and mercy. But God, in His kindness and faithfulness, convicted me to a place of trust and full surrender to His plan. David showed a similar shift later in Psalm 56:10-11 when he declared, "In God, whose word I praise, . . . in God I trust; I shall not be afraid. What can man do to me?" This reminds me that God is the same yesterday, today, and forever.
The world tells the lie that security is found in others, ourselves, or our circumstances. This lie leads to heartbreak. Make no mistake, God cares and is intimately aware of the pain we experience. When you find yourself in a tough season, I pray you remember David's words in Psalm 56:8 that God in heaven has kept count of our wanderings and puts our tears in His bottle. When you trust in the Father, there is nothing man can do to you, for you are safe and secure in Him alone yesterday, today, and forever.
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 found yourself in a place of despair where your circumstances seemed like they were compounding? What was your response to the situation?
2. We are called in our times of despair to lift our hearts to the Word of God. Why is it important to praise God's Word and His truths during these times of despair?
3. How can the truths in Scripture inform our response during the seasons of adversity?