Book Ii: Psalms 42–72

Trust, however, is not an automatic or magical thing. First, it is a gift of God’s grace. Second, it must be exercised. Third, it is never total; mixed in with it are elements of doubt. Just as fear and courage coexist in our hearts, so do trust and doubt, belief and unbelief (Mark 9:21–24). Thus when we are assailed by fears and doubts (Ephesians 6:16), we can be encouraged by the fact that David too was assailed—and not only David but also Jesus, who was tempted in every way, just as we are (Hebrews 4:15).

5–11 In these verses David talks about his enemies and asks God to deal with them. He also asks God to record his lament, to “list his tears” on His scroll (verse 8). God keeps “records” one very human; He records our sorrows and trials, and He will repay those who have afflicted us (Romans 12:19; 2 Thessalonians 1:6). In addition, God has promised that those who sow in tears will reap with songs of joy (Psalm 126:5).

12–13 Here David anticipates God’s favorable response to his prayer; David has made vows to present thank offerings to God for having delivered him (see Psalm 50:14). Here, as in many other psalms, it seems as though David has been “bargaining” with God: “If you deliver me, I will offer you praise and thanks.” But this is not so. David is saying that when God delivers him, he will all the more seek to please God and to grow spiritually. Indeed, that is God’s purpose in delivering us—that we might walk before God in the light of life (verse 13), that is, in the fullness of life and in fellowship with Him (see Psalms 36:9; 49:19).

PSALM 57

(Psalm 108:1–5)

1 Have mercy upon me. David is again beset by enemies—ravenous beasts (verse 4); this time he is hiding in a cave trying to escape from King Saul and his men (see 1 Samuel 22:1). He calls out to God for mercy—God’s unmerited favor (see Psalm 51:1). David’s refuge is not really the cave. He says to God: . . . in you my soul¹³⁹ takes refuge.

2–3 David has confidence that God will save him, for he knows that God’s purpose in anointing him king cannot be thwarted (1 Samuel 16:1,12–13; 2 Samuel 7:16; Philippians 1:6). Note that God’s saving work has two aspects: God delivers us “from” sin, enemies and death; and He delivers us “into” blessing, love and life.¹⁴⁰

4–6 Here David thinks of his enemies (verse 4), but then at once he lifts his eyes to God (verse 5). He has seen his enemies fall into the very pit (verse 6) they had dug for him! (see Psalm 54:5 and comment).

7–11 David ends on a note of praise. His deliverance is like the dawning of a new day; in poetic terms, he likens his praise to “awakening the dawn” (verse 8). He will praise God not only within Israel but also among the nations (verse 9), and thus bring closer to fulfillment God’s promise to Abraham that through him all peoples on earth will be blessed (Genesis 12:3; Psalm 9:1–2).

PSALM 58

1–5 This psalm is a prayer to God, the heavenly Judge, to put an end to the injustices of wicked rulers (verses 6–8), and to vindicate and reward the righteous who have suffered at their hands (verse 11). In verses 1–5, David describes the wickedness of these human rulers; in verse 3, he says they have been wicked from birth (see Psalm 51:5).

6–8 David prays that these wicked rulers might be “defanged” (verse 6) and purged from the land—just as we might ask God to destroy the power of ungodly dictators and terrorists in our own day (see Psalms 3:7; 10:15 and comments).

9–11 Here David expresses the assurance that God will deal with these wicked rulers—and more quickly than they expect.¹⁴¹ Then the righteous will be glad . . . when they bathe their feet in the blood of the wicked (verse 10). Here David uses an image of war; the victorious king returns from victory with his clothes and feet stained by the blood of his enemies (Isaiah 63:1–6; Revelation 14:19–20; 19:13–14). The righteous are glad not because they are bloodthirsty but because they rejoice in justice. Then all people will know that the heavenly Judge will uphold the cause of the righteous (verse 11); indeed, the righteous will be rewarded (see Matthew 5:11–12; 2 Timothy 4:8).

PSALM 59

1–5 This psalm is a prayer for deliverance,¹⁴² written by David at a time when Saul’s men were planning to ambush him in his home (see 1 Samuel 19:11–12). Saul was seeking to kill David, even though David had done him no wrong¹⁴³ (verses 3–4). Saul and his men justified their attacks on David by slander and lies (verses 10,12); David calls on God to show them no mercy¹⁴⁴ (verse 5).

6–13 In these verses, David describes his enemies further and expresses confidence that God will let him gloat over them¹⁴⁵ (verse 10). David asks God to not kill them at once but rather to let them wander about for a time, so that the Israelites will not immediately forget God’s actions on their behalf (verse 11). Eventually, however, David expects God to bring his enemies to an end: consume them till they are no more (verse 13). When the nations of the earth see how God has once again saved His people, they will know that God indeed rules over Jacob—Israel (see Psalm 58:11).

14–17 In spite of his enemies, who are like snarling . . . dogs (verse 14), David will continue to sing praises to God, his Strength (verses 16–17).

PSALM 60

(Psalm 108:6–13)

1–3 According to the title,¹⁴⁶ Psalm 60 relates to a period of military activity carried out under David’s leadership. The historical background for this psalm is found in 2 Samuel Chapter 8, a chapter in which David’s victories are described. From the psalm, however, we gain the knowledge that along with the victories there were also some earlier defeats, during which the Israelites felt as if God had rejected them (verse 1). This psalm, then, is a prayer for help after suffering one such defeat, possibly at the hands of Edom (verse 9).

The military defeat described figuratively in verses 1–3 is interpreted by David as a sign of God’s anger, though no reason for the anger is given. In any event, God’s “rejection” of His people is only temporary; the covenant between God and Israel has not been broken. In the end, the psalmist can say: With God we will gain the victory (verse 12).

4–8 God has not rejected His people—those who fear Him; instead, He has raised a banner for them to fight under (verse 4). This “banner,” a symbol of David’s rule, will protect the people against the bow of the enemy.

In verses 6–8, God speaks from His heavenly sanctuary and repeats the promise He had given to Abraham and Moses concerning the land of Canaan, the “promised land.” The land is God’s to give; He will parcel it out; He will measure it off; He will defend it in triumph¹⁴⁷ (verse 6).

9–12 David asks the rhetorical question: Who will lead me to (fight against) Edom? (verse 9). The answer is: God. He will aid Israel; there is no use in turning to the help of man—to political alliances (verse 11). It is God alone who will trample down Israel’s enemies¹⁴⁸ (verse 12).

God said: “Gilead is mine, and Manasseh is mine” (verse 7). The Israelites could also say that, because God had given the land to them. And God, who owns everything in the universe, has given something to us as well—something much greater than land. For in Christ, He has given us every spiritual blessing (Ephesians 1:3): forgiveness, peace, grace, eternal life. Each of us can say: In Christ these things are mine. Paul tells us: All things are yours, whether . . . the world or life . . . the present or the future—all are yours, and you are of Christ, and Christ is of God (1 Corinthians 3:21–23).

PSALM 61

1–3 This psalm is a prayer for restoration to God’s presence. David feels as though he is calling to God from the ends of the earth (verse 2)—from despair, from death’s door, from a great spiritual distance. He asks God to lead him to the rock that is higher than I—the “rock” he can’t reach on his own, the Rock of God.

4–5 David longs to dwell in God’s tent (verse 4)—God’s tabernacle, God’s symbolic dwelling place; there he longs to enjoy God’s fellowship forever. David hopes for God’s fellowship on the grounds that he has made vows to God—vows to thank Him, praise Him, obey Him—and also on the grounds that God has given him a heritage, a place among His covenant people, together with all the blessings that implies (verse 5).

6–8 David asks for long life for himself (verse 6); he asks that he be enthroned in God’s presence forever and that God’s love and faithfulness (personified) be appointed to protect him (verse 7). David had good grounds for such a request: God had promised him that his throne would be established forever (2 Samuel 7:16). David didn’t expect to live forever himself, but he surely expected his descendants would continue on his throne forever. And indeed that expectation was fulfilled more wonderfully than David could have ever imagined: God did place a truly eternal King on David’s throne, a King who would indeed reign forever—Jesus Christ (Luke 1:3033; Ephesians 3:20–21).

In verse 8, David says to God: Then (when you have answered my requests) I will ever sing praise to your name. As we have mentioned before, David is not bargaining with God when he says this; he is simply affirming that he will continue to praise and obey God and thank Him day by day as long as he lives (see Psalm 56:1213 and comment).

PSALM 62

1–4 David begins this psalm by affirming that his salvation¹⁴⁹ comes from God and that God, in effect, is his salvation (verses 1–2). Then, in verses 3–4, he addresses the attackers who wish to drive him from his throne. According to verse 3, it appears David may have been old and weak at this time, and that his enemies were trying to take advantage of his frailty.

5–8 In verse 5, David speaks to his soul (himself) and tells his soul to trust in God alone (see Psalm 42:5–7 and comment). Then David speaks to the people, telling them to pour out their hearts to God in prayer when they are in distress (see Philippians 4:6). Our faith in God is the ultimate antidote to fear and despair, and David affirms that truth in this psalm.

9–12 Only God is permanent and reliable; men—both “lowborn” and “highborn”—are but a breath (verse 9). Men may gain riches by evil means—and even by good means—but they shouldn’t set their hearts on them (see Mark 10:2122; 1 Timothy 6:17).

David ends by calling God both strong and loving¹⁵⁰ (verses 11–12). God is “strong”—able to deliver—and He delivers because He is “loving.” God is fully able to do all that He has promised, and that includes rewarding the righteous and punishing the wicked. God will reward each person according to what he has done (see Matthew 16:27; Romans 2:6).

David was a man beset by many enemies, many crises, many stresses; but in this psalm (and others) he shares his secret for dealing with stress: rest in God (verses 1,5). In time of trouble, let us remember four things: God allowed the trouble to happen (we can rest in that), He will give us grace to deal with it (we can rest in that), He is using it for our ultimate good (we can rest in that), and He will bring us out of it at the right time (we can rest in that). Find rest, O my soul, in God alone (verse 5). . . . pour out your hearts to him (verse 8). And the peace of God . . . will guard your hearts and your minds in Christ Jesus (Philippians 4:7).

PSALM 63

1 According to its title, Psalm 63 relates to a time when David was in the Desert of Judah. His physical weariness and thirst remind him of his spiritual thirst for God; he longs for God like a thirsty man longs for water (see Psalm 42:1 and comment).

2–8 David recalls how he had seen God in the sanctuary—how he had experienced God’s presence in the temple (verse 2). But now in the desert he is far from the sanctuary. Yet he is still able to experience God’s love and to enjoy the richest of foods—the richest of spiritual blessings (verses 3,5). David says to God: My soul clings to you; your right hand upholds me (verse 8). James expresses this in different words: Come near to God and he will come near to you (James 4:8). We can draw near to God just as easily in a desert as in a temple.

9–11 David, as usual, ends his psalm on a note of confidence, rejoicing, and praise.

This psalm shows how much David sought intimacy with God—and why David was therefore a man after God’s own heart (1 Samuel 13:14). David calls God “my God” (verse 1); he values God’s love more than life itself (verse 3). He writes: My soul thirsts for you (verse 1); my soul clings to you (verse 8). This is the picture of a man longing for intimacy, for the closest possible fellowship with God. This same longing should be ours as well.

PSALM 64

1–6 In this psalm David voices a complaint to God (verse 1). David is not “complaining”; he is simply telling God about a problem that he is experiencing: the wicked are causing trouble and they seem to be getting away with it. They have no fear (verse 4) and they are sure they won’t get caught (verse 5). As usual, the main weapons of the wicked are their tongues (verses 3–4).

7–10 But God. . . (verse 7). When things are going wrong, when injustice is on the rise, we can always say, “But God. . .” But God will bring justice, He will deliver the righteous. He will also punish the wicked; indeed, He will turn their own tongues against them (verse 8). The evil of evildoers will recoil upon themselves (see Psalm 54:5 and comment).

The wicked are proud and powerful. But God will bring retribution upon them at the time of His choosing, and all mankind will fear . . . and ponder what he has done (verse 9). And the righteous will rejoice in the Lord and praise Him (verse 10).

PSALM 65

1–4 This psalm is a hymn of praise to God for all His blessings to His people. The people offer praise and fulfill their vows to show their gratitude to God; praise and vows (gifts, sacrifices, obedience) are forms of thanksgiving.

In verse 2, David says that all men will come to God. The “all” can refer to all God’s chosen people (all believers), or it can refer to all mankind. If the latter, it means that one day all people will come to God to acknowledge His lordship—whether they want to or not (see Philippians 2:9–11). But the blessings—the good things (verse 4)—will go only to those who put their trust in God, and whose transgressions are forgiven (verse 3); those are the ones God has chosen to live in [His] courts—in His fellowship (verse 4). Though the blessings of salvation are available to all people—to the ends of the earth (verse 5)—only those who have faith will actually receive them (Ephesians 2:8).

5–8 In these verses, David describes God’s awesome deeds in creation and in stilling the turmoil of the nations (verse 7). Because of these deeds, God’s people can live in security and enjoy His covenant blessings (verse 5). All people—even those living far away—will be able to see God’s saving acts; those who believe will live in hope (verse 5), and those who do not will live in fear (verse 8).

9–13 Here David describes God’s ongoing blessings on the land: water, fruitfulness, abundance. So great are these blessings that even the hills and valleys (in poetic terms) shout for joy and sing (verses 12–13).

PSALM 66

1–12 This is a psalm of praise to God for protecting His people and for hearing their prayers. It was probably written by a king, though it is not certain which one. These first twelve verses are a general call to praise God for all He has done.

God’s most famous act of deliverance was parting the waters of the Red Sea (verse 6) and allowing the Israelites to escape from the Egyptians (Exodus Chapter 14). But one of God’s good works on behalf of the Israelites was to test them; in verse 10, the psalmist says that God refined [them] like silver¹⁵¹ (see 1 Peter 1:6–7). God did this by bringing the Israelites into prison in EGYPT where He laid burdens on [their] backs (verse 11)—the burden of slavery and forced labor (Exodus 1:1–14). The Egyptian slave masters “rode over their heads”—they oppressed them, crushed them; the Israelites went through fire and water (verse 12)—metaphors for severe trials. But in the end, God brought them to a place of abundance, the promised land.

Through these trials, God tested the faith of the Israelites. People of other nations could see their faith, and were led to praise God. Indeed, when God sends us trials we have the opportunity to be His witnesses to the nations. When people see that we hold on to God even through severe suffering, they will know that we consider Him more precious than life itself.

13–15 Now the king speaks: he will bring to God burnt offerings (see Leviticus 1:1–17) and fulfill the vows he made when he was in trouble (verses 13–14). These were vows to offer sacrifices of thanksgiving—rams, bulls and goats (verse 15). The king is thus expressing his personal gratitude to God for his own deliverance and for the deliverance of his people as well.

16–20 The king now invites the people to listen to his testimony concerning God’s love and faithfulness: God has surely listened and heard my voice in prayer (verse 19). But in the preceding verse, the king (the psalmist) says something else: If I had cherished sin in my heart, the Lord would not have listened (verse 18). This is one of the most important statements in the Old Testament. Whenever we feel that God is “not listening” to our prayers, the first thing we must do is to examine our hearts. If there is unconfessed sin there, if we are holding on to some sin—“cherishing” it—and are refusing to let it go, then God will not listen to our prayers.

However, the psalmist had not cherished sin in his heart and God had heard his prayer; and so the king is able to end his psalm as he began it: Praise be to God! (verse 20). As someone has said: “What we win by prayer we must wear with praise.”

PSALM 67

1 In this short but beautiful psalm, the psalmist envisions the blessings of God coming down not only on Israel but also on the whole world. The psalmist starts by paraphrasing the priestly blessing with which Aaron and his descendants were to bless the Israelites (see Numbers 6:22–26).

2 But God never intended that His blessings be limited to Israel; through Israel, He intended to bless all nations (see Genesis 12:2–3 and comment). The peoples of the earth would see the happiness, prosperity and faith of the Israelites, and thus be attracted to their God.

3–5 May the nations be glad (verse 4). Here we see the heart of the psalmist—and of his God. From the beginning, God desired to extend His great blessings to all mankind. Because of Adam and Eve’s sin, mankind became wicked and God’s plan was delayed. Then, at the right time, He chose a people (Israel) who would be His witnesses on earth, a light shining in the darkness. However, because of continuing disobedience on the part of Israel, that light did not shine brightly. But God finally brought forth out of Israel the true Light, who would be a light to all peoples and thus fulfill God’s covenant promise to Abraham (Genesis 12:3; Isaiah 9:1–2; Matthew 4:1216; John 1:9; 8:12). Therefore, says the psalmist, may all the peoples praise God (verses 3,5).

How will the psalmist’s prayer come true? By God’s people going out into the world and telling others about the Light, the Savior Jesus Christ. People can only come to God through Christ (John 14:6). Today the roles of Israel and the Church of Christ have been reversed: Israel by and large has rejected the Messiah and has become like other unbelieving nations of the world. It should be the desire of every Christian that Israel—the Jews of today—might return to faith and share in the blessings offered to every man and woman through Jesus Christ.

6–7 In these verses, the psalmist anticipates the Messianic age when Jews and Gentiles alike will experience fellowship with God together (Romans 10:12–13; 11:25–32; Galatians 3:26–29). Then the land will yield its harvest (verse 6). The “harvest” stands for the covenant blessings (Leviticus 26:3–13) to be enjoyed by both Jews and Gentiles (Ephesians 3:6). But more than that, the “harvest” is a metaphor for the great in gathering of souls that is taking place even now (John 4:34–36). And we ourselves have been called forth to be workers in that harvest (Matthew 9:37–38)—to all the ends of the earth (verse 7).

PSALM 68

1–3 This psalm celebrates God’s dealings with the Israelites from the time of the Exodus from Egypt to the establishment of His earthly dwelling place in Jerusalem. The psalm is filled with historical references and figurative expressions, some of which are difficult to interpret.

4–6 The psalmist (David) praises God both for His greatness—He rides on the clouds (verse 4)—and also for His mercy to the lonely and to the prisoners (verses 5–6). The “prisoners” represent the Israelites, who had been “imprisoned” in Egypt.

7–10 In these verses, David recalls how God led the Israelites from Mount Sinai¹⁵² through the desert to the promised land. God refreshed [His] weary inheritance, the Israelites (verse 9), and after they had settled in the promised land He provided for them (verse 10).

11–14 Here David recalls God’s victories over the kings of Canaan. God had announced the word before hand that He would drive the Canaanites out of the promised land (verse 11); so in these verses David describes how the Canaanite kings and their armies fled, leaving the Israelites to divide the plunder (verse 12). Even when the Israelites were sleeping among the campfires, God was “sheathing” His dove (Israel) with the Canaanites’ silver and gold (verse 13). David’s point is that God was the One doing the “real” fighting; Israel’s victories were won by Him.

15–18 These verses celebrate God’s ascent to Mount Zion (Jerusalem), where He had chosen to establish His earthly (symbolic) dwelling. There were other higher mountains God could have chosen, such as the mountains of Bashan in the northeastern part of Israel. Here David figuratively describes the mountains of Bashan as being “envious” of Mount Zion, because the Lord had chosen Zion to be the location of His earthly throne.

In verses 17–18, David describes in poetic terms the arrival of the Lord (the Lord’s ark) in Jerusalem (see 2 Samuel 6:12–19). God’s chariots—His heavenly army of angels—are innumerable. As God ascended on high (to His sanctuary), He led the captives (the Canaanites) in His procession; those who had surrendered brought Him gifts (tribute); even the rebellious were forced to acknowledge Him as Lord¹⁵³ (verse 18).

19–23 Here David expresses confidence that God will continue to defeat His enemies—the enemies of His people. From Bashan (east of Canaan) to the sea (the Mediterranean Sea west of Canaan), all of God’s enemies will be defeated (verses 22–23).

24–27 Here God’s procession approaches His sanctuary in Jerusalem (verse 24). All the tribes of Israel are present, from the two southernmost tribes—Benjamin and Judah—to the two northernmost tribes—Zebulun and Naphtali (verse 27).

28–31 Here David prays that God will continue to overcome the enemies that threaten Israel.¹⁵⁴

32–35 David ends his psalm with a call to all kingdoms to praise the God of Israel, who reigns in heaven and whose earthly throne is in Jerusalem.

PSALM 69

1–5 This psalm of David reflects another of the many crisis periods in David’s life: he is being unjustly attacked by conspirators seeking to destroy him. On this occasion he may have been falsely accused of financial misdeeds (verse 4); however, the exact circumstances surrounding this psalm are unknown.

As with many of the psalms, Psalm 69 can be applied to any person who is experiencing great trouble and suffering. The writers of the New Testament applied this psalm to Christ, quoting it more often than any other psalm except for Psalm 22.

In verses 1–4, David cries out to God to save him from his enemies, who hate him without reason (see Psalm 35:19). David admits that he is not without guilt (verse 5), but he is not guilty of the sins his enemies accuse him of. The Apostle John, quoting verse 4, noted that Jesus’ enemies also hated Him without reason (John 15:25).

6–12 David, as king, is concerned that the disgrace he is suffering may cause other godly people to be put to shame (verse 6). As for David, he is suffering for [God’s] sake¹⁵⁵ (verse 7); according to verse 8, even his own friends and family have distanced themselves from him (see Psalm 31:11–12; Mark 14:50; John 1:11; 7:5). All this has happened because of David’s zeal for God’s house, God’s temple;¹⁵⁶ his enemies are not so much attacking David as they are attacking God. David says to God: . . . the insults of those who insult you fall on me¹⁵⁷ (verse 9).

13–18 In these verses, David again calls out to God asking to be rescued; he bases his prayer on God’s great love, which will be revealed in the time of [God’s] favor (verses 13–14). David feels the pit (death) closing its mouth over him (verse 15).

Jesus didn’t just “feel” as if death was closing over Him, but He actually experienced it; He experienced total rejection by God (Mark 15:34; Hebrews 2:9). Therefore, Jesus is able to sympathize with all those who suffer disgrace and rejection for God’s sake, because He suffered it Himself (see Hebrews 2:17–18; 4:15).

19–21 Here David describes the effect his enemies have had on him. They have made him eat and drink gall and vinegar (verse 21)—metaphors for the bitter scorn they have shown him.

22–29 In these verses, David asks God to afflict his enemies with the same suffering they have inflicted on him; this is the punishment they deserve (Deuteronomy 19:19). David is not seeking personal revenge here; he is only asking that God’s justice be upheld (see Psalms 3:7; 10:15 and comments). The Apostle Paul applied verses 22–23 to the New Testament Jews who rejected Christ (Romans 11:9–10).

In verse 26, David suggests that his enemies are taking advantage of him; God had “wounded” (disciplined) him, probably for the sin alluded to in verse 5, and now his human enemies are attacking him “while he is down.” In verse 28, he asks that his enemies be blotted out of the book of life, God’s record of the righteous who will receive eternal life¹⁵⁸ (Exodus 32:32; Philippians 4:3; Revelation 3:5).

30–36 In verses 30–33, David vows to praise God in anticipation of God’s favorable answer to his prayer. David knows that his praise and thanksgiving are more pleasing to the Lord than the sacrifice of animals (verse 31).

Then, in verses 34–36, David issues a general call to praise; he is already assured that God will save Zion (Jerusalem) and deliver Judah and its people (verse 35). When David’s enemies attack him, they are attacking God’s kingdom on earth (Exodus 19:6), and David knows that God will come to the aid of His covenant people.

PSALM 70

(Psalm 40:13–17)

1–5 See Psalm 40:13–17 and comment.

PSALM 71

1–8 This psalm is a prayer for God’s help in old age (verse 9). The psalmist is beset by evil and cruel men who are taking advantage of his weakness (verse 4). The psalmist says that all his life he has put his hope in God (verses 5–6), and he continues to praise God all day long (verse 8). But he is concerned that he has become a portent—a sign of trouble—to many (verse 7); people look on him as an example of someone under God’s punishment. Yet he still considers God to be his refuge.

9–13 Here we learn that the psalmist is an old man (verse 9). He prays for God’s continuing help against his enemies. In particular, he prays that God will bring judgment upon his accusers (verse 13).

14–18 The psalmist vows to continue praising God, in whom he has placed his hope. Notice that the psalmist is repeatedly going to God for refuge (verse 3), he is repeatedly placing his hope in God, repeatedly praising Him. Spiritual fellowship with God is not a one-time experience; it is something we must nurture and renew day by day—even to our last day. There is no sign here that the psalmist is “retiring” from his devotion to God; even when he is old and gray, he intends to go on declaring God’s marvelous deeds and power to the next generation (verses 17–18). Might the elderly among God’s servants today be inspired to follow the psalmist’s example! As someone has said, there is no “retirement” from the Christian life.

19–24 The psalmist again renews his trust and hope in God. Even though the psalmist has experienced troubles, many and bitter—indeed, he has been brought down to the depths of the earth¹⁵⁹ (verse 20)—he still has confidence that God will “bring him up.” Anticipating that God will indeed save him, the psalmist ends his psalm by repeating his vow to praise God all day long (verses 22–24).

PSALM 72

1–4 According to its title, Psalm 72 was written either “by” Solomon or “for” Solomon; the word “of” can mean both. The psalm describes a godly king, a royal son of David, who will rule with justice and righteousness (verse 1). Though the psalm refers specifically to Solomon, it looks forward to a greater Son of David, the Messiah, who would truly fulfill the universal kingship described here.

The anointed king of Israel was God’s representative on earth; he was the instrument of God’s blessings to His people. Such a king needed to follow God’s standard of justice and righteousness, because his rule on earth was meant to reflect God’s rule in heaven. For this reason, each king was given a copy of God’s law at his coronation, and he was expected to follow it (see Deuteronomy 17:18–20). Only then would God bless the nation with prosperity (verse 3)—that is, total well-being and peace with God (see Leviticus 26:3–5). God’s justice was especially manifested in the king’s care of the afflicted and needy, who relied on him for protection from the oppressor (verse 4).

5–11 Here the psalmist portrays the glory of the Israelite king. He will endure as long as the sun¹⁶⁰ (verse 5). His authority will extend from sea to sea, from the (Euphrates) River to the ends of the earth (verse 8); that is, his rule will cover the entire world and all nations will serve him (verse 11). This prophecy was fulfilled not by Solomon but by Jesus Christ, who said: “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations. . .” (Matthew 28:18–19). It was Jesus who said of Himself: “. . . one greater than Solomon is here” (Matthew 12:42).

12–14 Throughout the Bible, God always shows special concern for the needy, the afflicted, and the weak; therefore, God’s anointed king must do like wise (seeverse4).

15–17 These verses serve as a concluding prayer for the king. The blessings requested include long life and gold from Sheba (verse 15); the latter was certainly granted during Solomon’s lifetime¹⁶¹ (1 Kings 10:12). The psalmist prays that the king’s name might endure forever (verse 17); this request was in accordance with God’s promise to David that the throne of his son would be established forever (2 Samuel 7:12–13).

Then, in the latter part of verse 17, the psalmist repeats God’s original promise to Abraham: All nations will be blessed through him—that is, through Solomon and his descendants, and ultimately through Jesus Christ, the son of David and Son of God (see Genesis 12:2–3; 22:17–18; Luke 1:30–33).

18–20 The psalmist ends his psalm with praise for God. In many psalms so far, we have seen the psalmist end with praise. The psalmist may have been in great trouble, great sorrow; he may have been near death, with hope almost gone. Yet he ends with praise. Why? Because of God’s promises; because the psalmist knows that God’s promises will be fulfilled. We too, like the psalmist, can thank God for each word He has spoken, because we know it will be fulfilled—even if we have not yet seen its fulfillment.