Book Iii: Psalms 73–89

6–7 The Lord recounts how He removed the burden of servitude from the Israelites; the Israelites called to Him and He rescued them (see Exodus 1:11–14; 3:7–10). The Lord answered . . . out of a thundercloud (see Exodus 14:19–24). Then He tested the Israelites at the waters of Meribah¹⁷⁷ (see Exodus 17:1–7).

8–10 Then at Sinai God spoke to His people. He had listened to them in their distress; now they must listen to Him! Here God repeats His words to them, calling them to a life of faithfulness and obedience—especially in relation to the worship of false gods (see Exodus 20:2–6).

11–16 But sadly the Israelites would not listen . . . would not submit to God (verse 11). And so God gave them over (verse 12)—He let them go their own way (see Romans 1:24,26,28). And instead of enjoying a life of blessing in the promised land, that generation of Israelites condemned themselves to a life of misery in the wilderness (see Numbers 14:26–35).

If only those Israelites had listened to God and obeyed Him, how quickly He would have reversed their fortunes! (verse 14). How quickly they would have begun to enjoy the blessings of His covenant¹⁷⁸ (Leviticus 26:3–13). But because of their stubborn hearts (verse 12), they rejected God’s grace and lost their covenant privileges (see Exodus 19:5–6 and comment).

As a father grieves over a disobedient son, so God grieves over His disobedient children. He wants no one to perish but everyone to come to repentance (see 2 Peter 3:9); He wants all men to be saved (1 Timothy 2:3–4). And so He is saddened when His people turn away. He calls out to them: “If only you had paid attention. . .” (Isaiah 48:18; Luke 19:41–42). Let us listen to the voice of our heavenly Father while there is yet time.

PSALM 82

1–4 This psalm pictures an imaginary great assembly in heaven over which God is presiding. God has called before Him the “gods” and He is rendering judgment upon them (verse 1).

These ”gods” are all those beings—both human and spiritual—to whom God has granted some kind of authority and power. The simplest interpretation is that these “gods” are the rulers and judges of Israel who should have been looking out for the weak, the fatherless, the poor and the needy (verses 3–4), but who were not doing so¹⁷⁹ (verse 2).

But these “gods” can also represent spiritual rulers, authorities and powers (Ephesians 6:12); these spiritual forces are behind all pagan belief systems and their human adherents. These too will come under the judgment of God.

All authority in heaven and on earth belongs to God; every human and spiritual authority has been established by Him and is answerable to Him (Romans 13:1). This psalm is a poetic statement of that truth.

5–8 However, the “gods” are deserving of judgment. As far as moral knowledge is concerned, they know nothing . . . understand nothing (verse 5). Because those who should be exercising moral authority are failing to do so, the foundations of the earth (the world’s moral foundations) are shaken.

It is God who has appointed these “gods”; they are all His sons (verse 6)—whether they be angels in heaven or rulers on earth. But because they have all come under God’s judgment, they will all die like mere men (verse 7).

The psalmist closes by asking God to judge the earth and reestablish moral order. Jesus taught us to pray: “. . . your kingdom come, your will be done on earth as it is in heaven” (Matthew 6:10). It is a Christian’s privilege to look forward to the second coming of the Lord, when He will indeed reestablish moral order. Jesus said, “I am coming soon.” And we respond: “Come, Lord Jesus” (Revelation 22:20).

PSALM 83

1–8 This psalm is an appeal to God to fight against the enemies who are attacking Israel. The psalmist is emboldened in his prayer because he knows that Israel’s enemies are also God’s enemies. The psalmist says to God: . . . they plot together . . . against you (verse 5). The names listed in verses 6–8 are among Israel’s historic enemies. However, there is no record that these enemies ever formed an alliance to attack Israel simultaneously. It is possible that the psalmist is using these proper names as symbols of Israel’s enemies in general.¹⁸⁰

This psalm presents a picture of Israel surrounded by earthly enemies. This is a picture of God’s people in every age. The church too is set in a world surrounded by enemies. The world hates us because we are not of the world (John 15:18–21). Our only recourse is to trust God and continue to obey Him. We must not pray merely for relief from opposition or for the destruction of our enemies; more important, we must pray that men and women will seek the Lord and come to know Him (see verse 16).

9–18 In these verses, the psalmist asks God to destroy Israel’s enemies.¹⁸¹ He recalls God’s past deeds on behalf of Israel, and asks Him to repeat them. God’s purpose in defeating these enemies is not only to protect Israel; it is also to cause the nations of the world to know that He is God.¹⁸² The psalmist himself is aware of this; he asks God to bring shame on Israel’s enemies so that men will seek [His] name (verse 16). Those who seek His name (who seek God) with all their heart will find Him (Jeremiah 29:13); those who do not seek Him will instead be found by Him in judgment. In either case, all men will come to know that He is God¹⁸³ (verse 18).

PSALM 84

1–4 Like Psalm 42, this psalm was written by or for the “sons of Korah.” The psalmist expresses a great longing to be in God’s dwelling place, the temple (verse 1); he yearns for the temple courts (verse 2). However, it is not a building he longs for but rather the presence of God Himself; his entire being—his heart and his flesh—cries out for the living God (see Deuteronomy 5:26; Joshua 3:10). The psalmist even envies the small birds that build their nests near God’s altar (verse 3).

God’s presence, of course, is not limited to His temple; the temple was only the symbol of His presence. Yet symbols are important. Many people experience God more deeply in a church, or in some quiet place—or on a mountaintop. Distractions are fewer; one can focus on worshiping God and enjoying His presence.¹⁸⁴ However, the reality of God’s presence is everywhere, wherever we go; God is always present with those who put their trust in Him (verse 12).

5–9 For example, God is present with those who go on pilgrimage to the temple at festival time¹⁸⁵ (verse 5). Though the journey is often difficult,¹⁸⁶ the Lord gives the pilgrims strength, and He refreshes them on the way with springs and pools—metaphors for God’s blessings (verse 6). The pilgrims grow in strength as they approach God’s temple in Zion (Jerusalem).

In verses 8–9, the psalmist includes a prayer for Israel’s king, the shield (protector) of God’s people and His anointed representative on earth (see Exodus 29:7; 1 Samuel 16:13).

10–12 The psalmist contrasts life in God’s presence with life outside of His presence: one day in God’s fellowship is better than a thousand days without it. It is better to be a humble doorkeeper in God’s house than to dwell in luxury in the tents of the wicked (verse 10). For God is a sun (the source of all light and life) and a shield to protect us (verse 11). God withholds no blessing from those whose walk is blameless¹⁸⁷—those who sincerely seek Him and desire to please Him (see Matthew 6:33).

For the Christian, this psalm has an added significance. We too are on a pilgrimage, and often we must pass through desert and danger—a “Valley of Baca.” But we don’t have to wait until we reach the temple in order to experience God’s presence; our Lord Jesus is with us, strengthening us, refreshing us. We can surely say with the psalmist: O LORD . . . blessed is the man who trusts in you (verse 12).

It is clear from reading Psalm 84 that its writer has had a life-changing, personal experience of God. He has experienced the blessings of God’s presence; he has experienced God’s refreshing “springs” and “pools” as he journeys through times of spiritual and mental dryness. So profound has been the psalmist’s experience of God that now the greatest longing of his life is to be with Him and to enjoy His fellowship. Such an experience is available to any of us if we will only ask for it (Matthew 7:7); then we, too, will be able to compose a psalm like this.

PSALM 85

1–7 This psalm is a prayer for the renewal of God’s mercy to Israel. The psalmist begins by recounting God’s past mercies; at some previous time, God had forgiven the sins of the people and restored Israel’s fortunes (verses 1–3). But now the Israelites are in trouble once more, and the psalmist is crying out to God: Restore us again (verse 4).

8–9 The psalmist, in the role of a prophet, writes: I will listen to what God . . . will say. Then the answer comes: God promises peace (salvation)—as long as the people don’t return to folly and incur His displeasure again (verse 8). God’s salvation is near; and when God saves, His glory is revealed (verse 9).

10–13 God’s “glory” is the sum of all His attributes; here the psalmist mentions some of them: Love, faithfulness, righteousness and peace (verse 10). When God’s glory dwells in the land (verse 9), the land is blessed by these attributes of God.

These attributes are complementary;¹⁸⁸ God not only loves but He is also faithful. God’s love is unfailing (Exodus 34:6), but He is also “faithful” to punish the wicked! (Exodus 34:7). Righteousness and peace are also complementary; God does not grant “peace” without “righteousness.” God’s righteousness demands that sin be atoned for; only then can peace be granted¹⁸⁹ (see Romans 3:21–26).

God’s righteousness “looking down from heaven” is met with a response of faithfulness “springing from the earth” (verse 11). The earth and its people respond to God in faith, and God gives what is good—a harvest, a symbol of restoration and salvation (verse 12).

PSALM 86

1–7 This prayer of David can be considered a “model” prayer for any believer (see Psalm 3:1–8 and comment). It is a prayer for God’s help when we are beset by “enemies”—by any kind of trouble, whether from outside of us or from within. Notice that most of David’s prayer is a reflection on God’s goodness and greatness. David’s focus is not so much on his need as it is on God Himself. Compared to God’s greatness, David’s troubles are small indeed.

8–10 Here David affirms his faith in God’s sovereignty over the world. The God of Israel is the one true God, the only God who can answer David’s prayer. Not only will God take care of His servant David, but eventually all nations will come to see God as David sees Him¹⁹⁰ (verse 9). People from all the earth will come and worship before Him. This is God’s ultimate redemptive plan for mankind—a plan that is now being brought to fulfillment through Jesus Christ (see Genesis 12:3; Philippians 2:5–11; Revelation 15:3–4).

11–13 David says to God: Teach me. . . (verse 11). Teach me not how to get out of my trouble, but teach me your way. Teach me in the midst of my trouble to endure it and learn from it. Keep me faithful and steadfast; give me an undivided heart—a new heart—so that I will serve you only (Matthew 6:24) and fear¹⁹¹ you always.

What a lesson in prayer this is for us! Instead of praying for changed circumstances, David prays for an “undivided heart.” For when he is able to love God with all his heart (Deuteronomy 6:5; Mark 12:30), then he will cease worrying about his troubles and focus only on praising and serving God.

14–17 Here David renews his plea to God for help. David now tells us he is being attacked by arrogant men (verse 14). This reminds us that godly people must expect to be opposed and persecuted by the ungodly (see Matthew 5:10–12; 1 Thessalonians 3:4; 2 Timothy 3:12). But God watches over His servants; He is a compassionate and gracious God (verse 15), a God abounding in love and faithfulness (see Exodus 34:4–7 and comment). He will not let His servant be destroyed.

PSALM 87

1–2 This psalm celebrates Zion (Jerusalem), the site of God’s temple; the temple and city together symbolize God’s presence and rule on earth. God Himself has laid the foundation of His earthly kingdom on Mount Zion, the holy mountain (verse 1). Because God has chosen Zion, He loves it more than all the other cities of Jacob (Israel).

3–4 In these verses the real meaning of the psalmist appears: he is speaking not only of an earthly Jerusalem but also of a heavenly Jerusalem, the city of God (verse 3). And in verse 4, the psalmist says that people from all the nations of the world¹⁹² will be considered “native-born” citizens of God’s city, with all the covenant rights and privileges of citizenship. All will be considered equal—Israelite and foreigner alike (Galatians 3:28; Colossians 3:11). Only one thing is necessary to become a citizen of Zion: people must acknowledge God (verse 4); they must acknowledge God as their Lord, their King, their Savior.

Glorious things are said about Zion, the city of God (verse 3), and the most glorious thing of all is that God dwells there and has offered citizenship, a birthright, to all people on earth who acknowledge Him. Here, then, we have a glimpse of God’s grand purpose in choosing the earthly Israel, for out of it would come the Messiah, the Savior, who would draw all men to Himself¹⁹³ (John 12:32).

5–7 Here the psalmist describes how the Lord will write in the register the name of each “reborn” citizen of Zion (verse 6). The “register” is the book of life, in which are written the names of all who are saved (see Luke 10:20; Hebrews 12:22–23; Revelation 3:4–5; 21:22–27).

In verse 7, the psalmist describes the joyful singing that will take place in the heavenly Zion. The people will sing: “All my fountains are in you.” The “fountains” represent God’s blessings, all that refreshes. The fountains are equivalent to the river of the water of life which flows through the Holy City, the new Jerusalem (Revelation 21:1–2; 22:1–5). Such is the prophetic vision of the psalmist; such is the heavenly home that awaits all who believe (John 14:1–3).

PSALM 88

1–5 The writer of this psalm is overwhelmed with despair, fear, and feelings of rejection; he is close to death. He does not state the cause of his trouble; it could be illness, enemies, or both. Nowhere in this psalm does he express hope; in the last verse he states: . . . the darkness is my closest friend (verse 18). Is this a psalm of faith, or is it a psalm of unbelief?

It is a psalm of profound faith—realistic faith. In spite of his hopelessness, the psalmist still hopes in the God who saves him (verse 1). There are times in life when even people of deep spirituality seem to “lose” their faith. As with the psalmist, they feel forsaken both by God and by man.¹⁹⁴ They see no possibility in this life that God will rescue them from their troubles—and indeed, God in His infinite wisdom may choose not to do so. And yet the sufferer continues to cry to [God] for help (verse 13). This is faith.¹⁹⁵ Though he slay me, yet will I hope in him (Job 13:15).

When we counsel a sufferer, we often quote the happy and hopeful Scripture passages, and then are disappointed when they seem to have no effect. Sometimes it is better to read a psalm like this, and to acknowledge that there are mysteries to suffering that we cannot explain. In the end the truth remains: in God there is ultimate hope, and He never forsakes those who are His own (John 6:36–40).

6–12 One of the hardest things for the psalmist to bear is that he knows God is ultimately the cause of his distress: You have put me in the lowest pit (verse 6). However, the psalmist does not know why God has “rejected” him (verse 14). Once he dies, the psalmist believes he will be beyond God’s reach. The dead never see God’s wonders (verses 10,12)—His saving works. His love and faithfulness are not known in the grave, in Destruction (verse 11).

13–18 The psalmist continues his lament. It’s not death alone that’s so terrible; it is death under God’s wrath that the psalmist dreads (verse 16). God’s terrors have engulfed him (verse 17). To him, darkness (oblivion) seems like the only friend in his life—except for one Other, who will hold on to the psalmist even when the psalmist can no longer hold on to Him.

PSALM 89

1–4 This psalm is a prayer in which the psalmist laments the collapse of the Davidic monarchy in Judah and pleads for its restoration. The psalmist, a descendant of one of David’s choir leaders, speaks for the nation as he pours out this sorrowful prayer before the Lord. It is likely that the event that precipitated this prayer was the first attack on Jerusalem by Nebuchadnezzar in 597 B.C. and the exile of King Jehoiachin (see 2 Kings 24:8–17). However, the psalmist could be referring to an event that took place eleven years later, when Judah’s last king, Zedekiah, was taken into exile and Jerusalem and its temple were destroyed (2 Kings 25:1–21). In either case, the psalmist is mourning the end of the line of David and the apparent failure of God’s promise to David that his throne would last forever (see 2 Samuel 7:12–17 and comment).

Notice that the psalmist begins by praising God for His faithfulness and for His love, which stands firm forever. Even the terrible events that have happened do not shake the psalmist’s faith in God’s ultimate goodness.

5–13 The psalmist next praises God for His supremacy in the universe and for His marvelous creative acts; the psalmist pictures an assembly of the holy ones (angels, spiritual powers), where all heavenly beings are gathered together to praise the Lord, the Creator¹⁹⁶ (verse 5).

14–18 The psalmist continues His praise of God. In verse 17, he says that God exalts the horn of those who have learned to acclaim Him (verse 15); here the “horn” means “strong one”—that is, the Davidic king whom God has anointed to rule over His people, the people who “acclaim” Him. In verse 18, the king is called a shield, a protector; and this king belongs to the Lord. The king is God’s representative on earth, and the covenant blessings that God promised Israel are mediated through God’s chosen king—David and his descendants.

19–29 In these verses the psalmist describes God’s election of David. It began with a vision (verse 19), which was given to the prophet Samuel (1 Samuel 16:1,1213). The psalmist next mentions how God had helped David (verses 21–23). He had exalted David’s horn (verse 24); here the word “horn” symbolizes strength. God gave David authority from the sea to the rivers (verse 25)—from the Mediterranean Sea to the Tigris and Euphrates Rivers (Psalm 80:11). The psalmist is using these terms as metaphors to show that David’s authority extended over the whole world (see Psalm 2).

In verses 26–27, the psalmist describes David’s “special relationship” with God. God was David’s Father, and therefore David was God’s “son.” God appointed David to be His firstborn, just as Christ also was God’s “firstborn” (Romans 8:29; Colossians 1:15). Thus we can see that David was a forerunner, or “type,” of Christ.¹⁹⁷ David was a “son” of God; Jesus is the Son of God, the exact representation of [God’s] being (Hebrews 1:1–3).

In verses 28–29, the psalmist repeats the covenant promises God made to David (see 2 Samuel 7:12–16). The covenant God made with David was unconditional. The psalmist affirms that this covenant will never fail . . . as long as the heavens endure.¹⁹⁸

30–37 In these verses, the psalmist explains a very important feature of God’s unconditional covenant with David: if any individual king broke the covenant, that king would be punished (verse 32), and all of Israel would suffer as a result (see 2 Samuel 7:14). But God’s love would not be taken from him (verse 33)—that is, his line would not be utterly destroyed. Even when the monarchy had to be destroyed because of Israel’s continuing sin, David’s line was not destroyed. As God had promised, it survived—and would continue forever (verse 36). And indeed, it will continue forever, because Jesus Christ, the Son of David and the eternal Son of God, rules forever on David’s throne.

38–45 Today we know that God’s covenant with David never failed and never will. But the psalmist lived before Jesus’ time, and he had just witnessed the siege of Jerusalem and what seemed to be the final and irreparable destruction of David’s throne. What had gone wrong? Had God renounced His covenant with David (verse 39), the very covenant He had said He would not violate? (verse 34)

In these verses, the psalmist describes how God has brought to nothing everything He had promised to David. The psalmist is distraught; he has no explanation. He has forgotten the warning God gave to Solomon that if he or his descendants broke God’s covenant the temple would be destroyed and Israel would be ridiculed (1 Kings 9:4–9).

46–52 But the psalmist, though he does not fully understand what has happened, still holds on to his faith in God. He calls out to God to remember Israel’s suffering—as if God might have forgotten! How long, O LORD? (verse 46).

We ourselves know that the fulfillment of a divine promise is sometimes delayed so long that our faith is severely tested. But we can also know that not one of God’s promises has ever failed; in His time and in His way, every promise will be fulfilled.

In verses 50–51, the psalmist expresses his concern that enemies—the nations—are mocking Israel and its king. Such mocking has not ended with the coming of Christ (1 Peter 4:12–14). Christ’s followers are still called to suffer, just as Christ was called to suffer (1 Peter 2:21–24). The final promise of Christ’s future reign and the defeat of His enemies is still to be fulfilled. That promise, too, can never fail.

The psalmist ends by praising the Lord (verse 52). Some believe that verse 52 is an ending for Book III (Psalms 73–89), not for this particular psalm. The psalmist, however, began the psalm with praise, and there is no reason he couldn’t have ended it the same way. The faith of the biblical writers may have been tested, but they continued to praise God to the end.