Month: Feb 2026

Posted in Exposition

What is Man? The significance of Psalm 8

Posted on by writtenexposition

INTRODUCTION

After the two introductory psalms (1-2) and a group of lament psalms (3-7) comes Psalm 8, the first hymn of praise in the Psalter. It is indeed a hymn of praise but also straddles several categories, such as; individual psalm, royal psalm, wisdom psalm and nature hymn. In this song of praise the psalmist, possibly David, celebrates both the majesty of Israel’s God YHWH and the dignity of humanity. He reflects upon the Creator’s relationship with his creation; focusing on the role of human beings. Always in the background is the Creation account in the opening chapters of the book of Genesis.

The Title of Psalm 8

The psalm itself gives no clue as to its author or date of composition but the superscription says it is ‘of David’ (composed or collected by David) and gives instructions to the director of music for its performance upon the Gittith, presumably in the first Jerusalem Temple. Gittith is an adjective meaning ‘from Gath’ so this was probably a musical instrument or tune that originated in Gath. This word also occurs in the titles of Psalm 81 and 84.

STRUCTURE

Psalm 8 is framed in an envelope (the technical term is inclusio) consisting of an opening exclamation of praise to YHWH (O LORD our Lord, how excellent is thy name in all the earth!) that is repeated verbatim at the end of the psalm. The opening line sets out, and then the exact repetition confirms, the main theme of the psalm which is the majesty of the Lord.

Also of interest structurally is the word meh translated ‘How’ in v.1 and v.9 and ‘What’ in v.4. According to Sommer (2020, p.18) ‘this word appears. . . at the beginning, exact midpoint, and end of the poem.’ He then observes: ‘Relating to God, the word introduces a statement of amazement mingled with solemn admiration; relating to humanity, it introduces a sentence that belittles.’

1a – Exclamation of Praise

1b-2 – God’s Glory and Dominion

3 – The Grandeur of God’s Creation

4 – What is Man?

5 – The Glory of Mankind

6-8 – The Authority of Mankind

9 – Exclamation of Praise

EXPLANATION

1a – Exclamation of Praise

O LORD our Lord, how excellent is thy name in all the earth! Psalm 8:1a

The opening word of the psalm is YHWH so it begins (and ends) with an exclamation of praise addressed directly to Israel’s God. The psalmist represents the whole community of faith (our Lord) in ascribing majesty and splendour to YHWH.

‘Our Lord’ (’ādôn) – ‘master’ or ‘king’ – this title speaks of the power and superiority of YHWH.

how excellent is thy name – YHWH is the great I AM who revealed his name to the Israelites via Moses:

And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name forever, and this is my memorial unto all generations.

YHWH’s name represents who and what he is. His name is excellent, marvellous, magnificent, lofty, high, majestic.

in all the earth – Unlike the deities worshipped by the surrounding tribes and nations YHWH was not a local or regional deity restricted to Israel but was ruler in all the earth – i.e. throughout the world.

all – ‘All’ is an important word in Psalm 8- see vv. 1, 6, 7, 9.

1b-2 – God’s Glory and Dominion

. . . who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. Psalm 8:1-2

Israel’s God is so powerful that he has set his own glory on or above the heavens yet has incredible ways of working; establishing his power on that which seems to be weakest. God uses the faith expressed by sucklings (babies – not yet weaned – up to about 3 years of age at that time) and older infants (not babes) who can barely speak to establish a bulwark against the enemy and the avenger. Some commentators view the enemy and avenger as forces opposed to the order of creation (e.g. Chaos, Satan, Evil) over whom YHWH gained dominion, others as people who refuse to acknowledge YHWH’s power or worship him.. Verse 2 is said to be ‘enigmatic’ and there are ‘interpretive issues’ with it (i.e. no-one knows what it really means) but the gist of it seems to be that God can use what is insignificant to silence the wicked and can do great things with very little (cf. 2 Cor 12:9; Heb 11:34). This verse was quoted by Jesus in Mt 21:16.

3 – The Grandeur of God’s Creation

When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; Psalm 8:3

Verses 3 continues the theme of God’s majesty. The psalmist contemplates the night sky and is so overcome by its grandeur and vastness with the heavenly bodies (moon and stars) set in place by YHWH that he starts to ask a question that he does not complete. Sommer (2020, p.16) comments:

‘The psalmist begins to describe his amazement at humanity’s place in the cosmos, but he utters only the first half of this sentence: before completing the thought, he moves on to an exclamation of surprise. . . Thus this verse begins with a “when” clause but does not explicitly give us the “then” clause, whose sense we understand from context: “When I see Your heavens, Your fingerwork, Moon and stars that you fixed in place – [I am compelled to marvel) or [I find myself thinking].”‘

Other nations worshipped the heavenly bodies as gods but for Israel and the psalmist they were evidence of YHWH’s creative power. In fact, from YHWH’s point of view they weren’t all that impressive; they were just his ‘fingerwork.’

4 – What is Man?

What is man, that thou art mindful of him? and the son of man, that thou visitest him? Psalm 8:4

MAN’S PLIGHT

What the psalmist was thinking is expressed in v.4. The sky at night causes the psalmist to cry out in praise at the realisation of who God is and the fact that he bothers with mere mortals. The first word translated ‘man’ is enôš – man in his frailty and weakness. Son of man is ‘son of Adam’ reminding us that man is earthly. Adam caused mankind to fall and be separated from God yet God occupies himself with humanity.

In contrast to the splendour of the heavens man seems so insignificant but God

  • ‘is mindful’ – calls to mind – and then acts i.e. he does things for mankind.
  • ‘visits’ – pays attention to – i.e. he cares for mankind.

Similar thoughts are expressed in the book of Job:

What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? Job 7:17

Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight. How much less man, that is a worm? and the son of man, which is a worm? Job 25:5-6

Job, however, argues that man is worthless but the psalmist quickly moves on from that to become conscious of man’s true greatness.

5 – The Glory of Mankind

For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Psalm 8:5

MAN’S POSITION

Man, in fact, is not insignificant. God has made him a little lower (in degree, i.e. not much lower) than divine. The word translated ‘angels’ is elohim which is ambiguous. It can mean God, gods, supra-natural beings. Mankind is not divine but is not insignificant. He is not a celestial being but God has made him a king – crowned him with glory and honour – dignity and splendour are words used of royalty.

Note: the psalmist is thinking here of man’s exaltation but the writer to the Hebrews in 2:6-9 turns the verse on its head and uses it as proof of the humiliation of Christ. He also says that the proper fulfilment of the verse will be by Jesus Christ in the future.

The apostle Paul in 1 Cor 15:27 quotes the verse but changes the second person to the third person and uses it to argue for the future subjection of ‘all things’ (the universe) to Christ. Perowne (1898, p.156) comments:

St. Paul, however, extends the meaning of the “all things ” far beyond this. Jesus, as the true Lord of all, shall have a universal dominion, He must reign till He have put all enemies under His feet. But as yet we see not all things put under Him. Sin, and death, and hell are up in arms against Him, and these are yet to be subdued. Death, says the Apostle, is the last enemy which shall be destroyed. It is evident, then, that David’s “all things” and Paul’s “all things” are not the same. The one is thinking of the visible world, the other of the invisible. The one is praising God for His goodness to man in making him lord over beasts, and birds, and fishes; the other is thinking of a conflict with principalities and powers, which Christ conquers and which man can only conquer in Christ. The one speaks of that which is, the other of that which is to come.

6-8 – The Authority of Mankind

Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. Psalm 8:6-8

MAN’S PURPOSE

Not only has man been made a king but he has been given a territory and subjects. He has been given responsibility to rule -‘ have dominion’ (Gen 1:26-28) over creation and everything has been ‘put under his feet.’ This is a term for subjugation (Psa 47:4). Verses 7-8 explain what is meant by the ‘all things’ of v.6.

  • sheep and oxen – domesticated animals on land.
  • beasts of the field – animals that live on land but are not farmed.
  • fowl of the air – birds – they live both in the air and on land.
  • the fish of the sea, and whatsoever passeth through the paths of the seas – fish and larger sea creatures that live only in water.

In other words, mankind has dominion throughout the whole earth.

Psalm 8:6 is a favourite of environmentalists who try to harmonise ‘dominion’ with modern eco-ethics and argue that it does not mean that humanity has the right to plunder and exploit earth’s natural resources but rather preserve, maintain and take care of them. Many religious leaders link spirituality and the environment and use theology to influence attitudes and actions towards stewardship of the earth.

9 – Exclamation of Praise

O LORD our Lord, how excellent is thy name in all the earth! Psalm 8:9

This concluding exclamation of praise repeats the introductory line, only now worshippers of the Lord have a better idea of what it means. The psalmist has begun by contrasting God’s magnificence with human insignificance. Then he realises that in spite of the smallness of man compared with the vastness of creation God has, surprisingly, given humanity an exalted status. He is overawed by the majesty of God’s name and the dignity bestowed on mankind.

BIBLIOGRAPHY

BOOKS

Barth, C. F. (1966). Introduction to the Psalms. Charles Scribner’s Sons, New York

Perowne, S. (1898). The Book of Psalms : a New Translation, with Introduction and Notes Explanatory and Critical. Andover, W. F. Draper.

JOURNAL ARTICLES

Abernethy, A. T. (2017). Is Psalm 8 a Messianic Psalm? Reading Psalm 8 as Christian Scripture. Reformed Faith & Practice, Vol.2, No.2, pp.5-17

Bosman, T. (2022). Rulers or servants?: A Re-reading of Psalm 8 Concerning the Place of Humankind in the Age of the Anthropocene. Scriptura, Vol. 121, No.1, pp.1-10

Kraut, J. (2009). The Birds and the Babes: The Structure and Meaning of Psalm 8. Jewish Quarterly Review, Vol. 100, No.1, pp.10–24.

Maré, L. P. (2006). Psalm 8: God’s Glory and Humanity’s Reflected Glory. Old Testament Essays, Vol.19, No.3, pp. 926-938

Middleton, J. R. (2013). The Role of Human Beings in the Cosmic Temple: The Intersection of Worldviews in Psalms 8 and 104. Canadian Theological Review, Vol.2, No.1, pp. 44-58

Sommer, B. (2020). Commentary on Psalm 8: Hebrew Humanism, in עיוני מקרא ופרשנות י”א: מנחות ידידות והוקרה ליעקב כדורי (Biblical Studies and Interpretation XI: Homages and Tributes to Yaakov Kaduri).

Talstra, E. (1996), Singers and Syntax. On the Balance of Grammar and Poetry in Psalm 8. in J.W. Dyk (ed.), Give Ear to My Words. Psalms and other Poetry in and around the Hebrew Bible. Kok Pharos Publishing House, Kampen, pp. 11-22.

Posted in Exposition

Psalm 7: David’s Prayer for Justice

Posted on by writtenexposition


INTRODUCTION

Psalm 7, categorised as a lament, is a prayer for divine help and vindication by someone who has been falsely accused – possibly of breaking a treaty. According to the superscription, this psalm was written by King David during a time of intense personal attack so it reveals the emotional and spiritual response of a man wrongly accused yet confident in God’s righteous judgment.

The Hebrew title of this psalm reads: A Shiggaion of David, which he sang unto the LORD, concerning the words of Cush, the Benjamite. This might place the psalm in the turbulent period when David was fleeing from King Saul. The incident referred to in the superscription is not recorded in the Old Testament but the title identifies the person who slandered David as a certain Cush, from Saul’s own tribe of Benjamin. The specific accusations appear to have been particularly vicious: we can infer from vv.3-5 that David was supposed to have appropriated spoils that did not rightfully belong to him and had returned evil for good. The precise meaning of Shiggaion is unknown and the word appears elsewhere only in Habakkuk 3:1. Some scholars suggest that it may describe a song that is passionate or deeply moving.

The theme of Psalm 7 is the psalmist’s appeal to God for justice when falsely accused. Rather than take revenge into his own hands or defend himself through political manoeuvring David brings his case before the ultimate judge. The psalm begins with an urgent plea, followed by a solemn oath of innocence, an expression of trust in God’s righteous judgment and ends with a note of triumphant praise. The psalmist invokes the Lord with a variety of divine names and titles, e.g. YHWH, Elohim, El, and Elyon.

DIVISION

1-2 David’s Supplication

3-5 David’s Submission

6-9 David’s Seeking

10-16 David’s Sanctuary

17 David’s Song

EXPLANATION

DAVID’S SUPPLICATION (1-2)

O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.

The psalmist begins by establishing that he has a personal relationship with the deity, whom he directly addresses as O Lord my God. This is the first place in the Book of Psalms where we find the names YHWH and Elohim occurring together and this is repeated at the beginning of v.3. As far as the psalmist is concerned all human support has vanished so now he takes refuge in God alone. He is obviously in trouble for he appeals to the Lord his God with two imperatives: save me and deliver me; requesting rescue from all his persecutors. ‘Persecute,’ which occurs again in v.5, means to chase after, to pursue with hostile intent.

Verse 2 begins with lest (‘otherwise’).The psalmist now provides a reason why YHWH should deliver him; it is because he believes his enemies will show him no mercy if they catch him. The switch from the plural them (v.1) to the singular he (v.2) suggests that although the psalmist is facing a co-ordinated campaign by multiple individuals there may be a single foe who is prominent – the psalm title identifies this enemy as Cush the Benjaminite.

The urgency of David’s prayer comes across in vivid imagery. Lions tear their prey with savage violence so the simile like a lion is apt coming from David, a former shepherd who has personally fought and killed a lion to protect his flock (1 Samuel 17:34-37). He knows exactly what being torn by a wild animal involves. The phrase while there is none to deliver smacks of despair. Without YHWH’s help he will not survive.

DAVID’S SUBMISSION (3-5)

O LORD my God, if I have done this; if there be iniquity in my hands; If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy) Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.

David begins his second appeal with the repetition of O LORD my God. Verses 3-5 contain an assertion of innocence of the crimes of which he has been accused. David then submits himself to God’s scrutiny and asks if the slanderous accusations are by any chance correct and if he could possibly be at fault. If so he will bow to appropriate punishment.

His request is presented in the form of three clauses beginning with ‘if‘ which are followed by an implied ‘then.’ This constitutes an oath equivalent to ‘I swear I have not done such and such.’ The psalmist tells YHWH that if he has done something to merit the wrath of his enemies then let him be exposed to their violence.

  • if I have done this – this phrase tells us that specific accusations have been made against the psalmist, who rejects these particular charges..
  • if there be iniquity in my hands – if I have committed fraud.
  • if I have rewarded evil unto him that was at peace with me (yea, I have delivered him that without cause is mine enemy) – This likely refers to Saul. Despite relentless persecution, David had twice spared Saul’s life – once in a cave (1 Samuel 24:4) and again taking his spear while he slept (1 Samuel 26:12). These incidents showed that David harboured no murderous intent, as Saul himself recognised: And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. And thou hast showed this day how that thou hast dealt well with me: forasmuch as when the LORD had delivered me into thine hand, thou killedst me not. For if a man find his enemy, will he let him go well away? wherefore the LORD reward thee good for that thou hast done unto me this day. 1 Samuel 24:17-19

Note: there are difficulties with the end of the third ‘if’ clause which reads literally ‘and if I rescued my enemy.’ This reading makes rescuing one’s enemy a crime. It does not make sense so many translations emend the verb ‘delivered’ to ‘plundered.’ For a technical discussion see Tigay’s 1970 article ‘Psalm 7:5 and Ancient Near Eastern Treaties.’

Having referred the charges to God the psalmist is so utterly convinced of his own innocence that the consequences he proposes involve the taking of his own life.


DAVID’S SEEKING (6-9)

Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. So shall the congregation of the people compass thee about: for their sakes therefore return thou on high. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.

Having examined his own heart and found himself innocent of the specific accusations David confidently proposes divine action against his false accusers. Believing that God’s righteous anger will be directed for, rather than against, him he calls upon God to intervene and vindicate him. Addressing God in the second person (‘you’) he uses 3 imperatives – rise up, lift up and wake up.

Since God is the one who has commanded justice in the first place (i.e. that the innocent be protected and guilty punished) David calls upon him to set up a tribunal and dispense justice with an assembly of the nations gathered to witness it. As Charney (2013, p.60) comments: ‘Calling the nations as witnesses puts God on the spot; God’s reputation is at stake if justice is not done.’

David claims righteousness in this specific matter, asking God to examine the case and judge between him and his accusers. In v.8 he issues another imperative, judge me, to God. Since David is righteous and God is a righteous judge (v.9b) David has nothing to fear. Having just mentioned the nations David’s prayer broadens to encompass universal justice: the righteous God (elohim) examines hearts and minds (kidneys – seat of emotions) and makes clear who is wicked and who is righteous.

DAVID’S SANCTUARY (10-16)

My defence is of God, which saveth the upright in heart. God judgeth the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow, and made it ready. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors. Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.

(10-11) David proceeds to explain the implications of God’s judgement for both parties. David is righteous (upright in heart) so he knows that God (elohim) will protect him and deliver him. He also knows that in saving the upright God brings judgement upon the wicked (v.10) – in fact, ’ēl is enraged [with the wicked] each day.

(12-13) Verses 12 and 13 which elaborate on the fate of the wicked are difficult because the subject of the verbs is unclear. The use of the 3rd person singular pronoun (he) does not help. God is clearly the subject of the verbs in vv. 10-11 and the wicked the subject in v.14 so where does the subject change? Is the ‘he’ of vv.12-13 referring to God or to the wicked? Charney (2013, p.60) observes:

As many commentators have noted, the engineer of the evil-doer’s fate is left open by the use of third-person singular pronouns in vv. 13-14. Is it God who sharpens the sword, pulls back the bow, and readies the tools of death? Or is it the enemy sharpening the sword and pointing it at “himself” The psalm offers two routes by which evil may be defeated—by God’s direct intervention in history and by a cosmic order in which evil deeds eventually bring commensurate consequences.

If the subject is God then the psalmist depicts him as warrior using sword, bow, arrows and tools of death against the wicked. If the subject is the enemy then the idea is that his increasing violence gives birth to all kinds of evil.

(14-16) The metaphor in v.14 compares sin to pregnancy and childbirth. The wicked person conceives evil, becomes pregnant with mischief, and then gives birth to lies. Verse 15 brings a new image, a vivid illustration of poetic justice. It is of someone digging a pit with the intention of snaring an enemy but he himself falls into his own trap. Verse 16 elaborates: the trouble intended for others comes back upon the perpetrator himself. Evil schemes have a way of backfiring on those who devise them. Some biblical examples of this principle are:

  • Haman built gallows to hang Mordecai but was himself hanged on them (Esther 7:9-10)
  • Daniel’s accusers threw him into the lions’ den, but they and their families were themselves devoured by the lions (Daniel 6:24)
  • The Jewish leaders who said of Jesus, ‘His blood be on us and on our children’ (Matthew 27:25) saw Jerusalem destroyed within a generation.

The imagery of the wicked man’s violent dealings coming down on his ‘crown’ (the top of his head) suggests a crushing blow from above; perhaps this refers to divine judgement.

DAVID’S SONG (17)

I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.

(17) In this final verse the psalmist shifts from lament to a vow of praise. He affirms his trust in God’s righteous character and expresses deep gratitude by committing himself to public worship of the Lord, even in advance of seeing the answer to his prayer. The one he praises is YHWH elyon – the LORD most high – who is above all earthly powers and circumstances.

SUMMATION

In Psalm 7 David defends his innocence and pleads with God for justice and protection. He expresses confidence that God will vindicate the righteous and therefore asks for deliverance from his enemies.

The psalm addresses one of the most painful human experiences, that of being falsely accused and slandered. It is therefore a useful reference for believers who find themselves having to cope with and handle such a situation.

  • Bring your problem before the Lord in prayer (v.1).
  • Honestly assess whether the accusations have any merit (v.2).
  • Be confident that God will vindicate you in his time and his way (v.6).
  • Be assured that God will test all hearts and minds (v.9).
  • Don’t presume to know when or how God will act, the delay might be to allow time for the wicked to fall into his own trap. (vv.10-16).
  • End your prayers with worship, praising the LORD most high for his righteous character even before you see the answer (v.17).

BIBLIOGRAPHY

JOURNAL ARTICLES

Charney, D. (2013). Maintaining Innocence Before a Divine Hearer: Deliberative Rhetoric in Psalm 22, Psalm 17, and Psalm 7. Biblical Interpretation, Vol. 21, No.1, pp.33–63.

Jones, E. (2025). Prayer and (Im)Politeness: Reading Psalm 7. Old Testament Essays, Vol. 37, No. 3, pp.1–22.

Obiorah, M. J. (2021). Reality of insecurity in Psalm 7 and Christian Mission in Nigeria. Verbum et Ecclesia, Vol. 42, No. 1.

Tigay, J. H. (1970). Psalm 7:5 and Ancient Near Eastern Treaties. Journal of Biblical Literature, Vol. 89, No. 2, pp.178-186

Posted in Exposition

From Tears to Trust: Divine Discipline and Deliverance in Psalm 6

Posted on by writtenexposition

INTRODUCTION

Psalm 6 is the fourth of five individual laments (Psalms 3-7) placed near the beginning of the Psalter. According to Mandolfo (2014, pp115-116) ‘the following features are typical of most lament psalms:

1. Invocation —the initial cry to God to take notice
2. Complaint —the description (usually general) of the psalmist’s suffering that
includes a complaint either against God or some enemy/ies
3. Request —the psalmist petitions God to act on the psalmist’s behalf
4. Expression of Confidence —often a recital of God’s trustworthy characteristics
5. Vow of Praise —assurance of praise that will follow deliverance (though the verbal tenses in this section are sometimes ambiguous).’

Psalm 6 is a lament by a very sick person who is suffering both physical illness and spiritual distress and calls for divine help. There also seems to be external pressure from enemies who gloat over his difficult situation. It appears that the psalmist understands his illness to be as a consequence of sin that has incurred divine discipline. Generally speaking, the Israelites held to the ancient belief that sickness was caused by sin. They had a personalistic medical system (as opposed to the modern naturalistic system in which disease is caused by heat, cold, damp, germs etc.).

Foster (1976, p.775) gives the following definition: A personalistic medical system is one in which disease is explained as due to purposeful intervention of an agent, who may be human (a witch or sorcerer), nonhuman (a ghost, an ancestor, an evil spirit), or supernatural (a deity or other very powerful being). The sick person literally is a victim, the object of aggression or punishment directed against him, for reasons that concern him alone. Personalistic causality allows little room for accident or chance; in fact, for some peoples. . . all illness and death are believed to stem from the acts of the agent. Since YHWH is the cause of the psalmist’s potentially fatal illness and therefore his only hope for recovery that is why the psalmist pleads for divine mercy.

Although Psalm 6 contains no direct confession of guilt or explicit cry for forgiveness of sin the Western Christian Church, probably basing its thinking on the mention of God’s anger in v.1, identified this as the first of seven so-called Penitential Psalms (6, 32, 38, 51, 102, 130, 143) suitable for ritualistic use, e.g. on Ash Wednesday. Oesterley (1955, pp.108-109) mentions that: ‘. . .the mediaeval Church, in its use of the seven penitential psalms, referred each to what were held to be the seven deadly sins ; the saying of each of these psalms was believed to act as a deterrent against committing these sins ; thus Ps. 6, contra iram; Ps. 32, contra superbiam; Ps. 38, contra gulam; Ps. 51, contra luxuriam; Ps. 102, contra avaritiam; Ps. 130, contra invidiam; Ps. 143, contra acediam. These psalms were not regarded as penitential by the Eastern Church.’ Note – the Latin phrases mean: against anger; pride; gluttony; lust; greed; envy; sloth.

TITLE

TO THE CHIEF MUSICIAN ON NEGINOTH UPON SHEMINITH, A PSALM OF DAVID.

Psalm 6 is said to be ‘of David’ – i.e. composed by David or collected by him. The psalm was used for liturgical purposes in the Temple and the title gives instructions to the musical director. It is to be accompanied with stringed music (Neginoth) upon ‘the eighth’ (Sheminith). What Sheminith means is unclear. Suggestions include an instrument with eight strings or the eighth tune of a song that has eight tunes (cf. 1 Chron 15:21; Psa 12 title).

STRUCTURE

Most scholars divide Psalm 6 into three sections; each of which opens with an imperative, followed by reasons for the instruction.

1-3 – A PLEA FOR MERCY – THE FOCUS IS ON YHWH


4-7 – A PLEA FOR DELIVERANCE – THE FOCUS IS ON THE PSALMIST


8-10 – A DECLARATION OF FAITH –THE FOCUS IS ON THE FOES

EXPOSITION

A PLEA FOR MERCY (1-3)

(1) Psalm 6 begins with the Lord – YHWH is the first word. This divine name occurs 5 times in the first 4 verses and 3 times in the last 3 verses, 8 times in all. It has been said that the first 5 occurrences are petitionary and the last 3 celebratory.

In vv.1-4 verses the psalmist cries out ‘O Lord’ several times in order to attract YHWH’s attention. These verses contain 7 petitions, two of which are in v.1

  • PETITION 1 – rebuke me not in thine anger – as later verses will make clear the psalmist has a life-threatening illness which he interprets as punishment from God (cf. Psa 41:4; Hos 6:1). Possibly aware that he has sinned, the psalmist does not plead innocence but cries out to YHWH asking him to mitigate the punishment and refrain from reproving him in anger.
  • PETITION 2 – neither chasten me in thy hot displeasure – this statement repeats the same idea; ‘do not rebuke me in hot anger.’ Note the parallelism: anger – hot displeasure, rebuke – chasten.

The sentiment expressed in v.1 is similar to that in Jeremiah 10:24: O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. Psalm 6:1 is repeated in 38:1.

(2) The two petitions in v.1 are negative whereas the two in v.2 are positive.

  • PETITION 3 – Have mercy upon me, O LORD; for I am weak – hoping that the deity will be moved by his distress the psalmist ask that YHWH have mercy on (ḥānan – be gracious toward) him because his condition is deteriorating.
  • PETITION 4 – O LORD, heal me; for my bones are vexed – ‘Heal’ means to make whole, restore to a healthy state. ‘Bones’ stand for the whole body. ‘Vexed’ – means shaking or terrified. Physically the psalmist is in a weakened condition.

(3) His ‘soul’ (inner being with thoughts and emotions) is ‘sore vexed’ – even more terrified than his body. Psychologically he is in a state of fear or panic. This psalm recognises that there are physical, psychological and spiritual dimensions of suffering. In desperation the psalmist begins to ask an agonising question – How long. . .? – that is common in laments (cf. Psa 35:17; 62:3; 74:10; 80:4; 90:13; 94:3) but is so emotional and overwhelmed by his circumstances that he does not complete the question.

A PLEA FOR DELIVERANCE (4-7)

(4-5) Verse 4 basically sums up what has already been said in vv.1-3. Verse 4a contains 3 imperatives. These are followed in vv.4b and 5 by an appeal to two things that the psalmist thinks should motivate YHWH to fulfil his requests.

  • PETITION 5 – return, O LORD – The psalmist asks the Lord to retreat, to change his mind and make him better.
  • PETITION 6 – deliver my soul – draw me out, extricate me from danger.
  • PETITION 7 – oh save me – bring me to a place of safety

MOTIVE 1 – The psalmist appeals to YHWH’s integrity – for thy mercies’ sake – He does not merely say ‘according to thy mercies’ but ‘for the sake of thy mercies’ (a plural word), i.e. so that YHWH’s mercy will not be brought into disrepute. ‘Mercy’ is ḥesed – the Lord’s covenantal, faithful, enduring love for his people. The psalmist suggests that failure on the part of YHWH to intervene and deliver him would amount to disloyalty.

MOTIVE 2 – The psalmist appeals to YHWH’s vanity – For in death there is no remembrance of thee: in the grave who shall give thee thanks? – Allowing him to die would have implications for YHWH as well as the psalmist – YHWH would lose a worshipper on earth – YHWH is praised and worshipped here but that does not happen in Sheol, in the abode of the dead God’s name is absent. The psalmist suggests that it would therefore be in YHWH’s self-interest to intervene and spare him.

(6-7) In the first section the focus is on YHWH – ‘Lord’ occurs 5 times in vv.1-4. In this section the focus is on the psalmist who describes how he feels (in effect this is a prayer) and refers to himself 5 times. His statements are hyperbole – poetic exaggeration that is not meant to be taken literally.

  • I am weary with my groaning – He has been severely ill for a long time and is physically exhausted.
  • all the night make I my bed to swim – He is sleepless (and rich – a bed was a sign of wealth) and weeps incessantly.
  • I water my couch with my tears – He melts his bed – his situation has brought him to tears, he is very distressed.
  • Mine eye is consumed because of grief – his eye (representing his whole body) is wasting away – his overall health is failing.
  • it waxeth old because of all mine enemies – he has aged prematurely because his foes are exploiting the situation – they are threatening him.

A DECLARATION OF FAITH (8-10)

Psalms of lament often feature a sudden change of mood. At v.8 the psalmist, remembering YHWH’s past help, gains the confidence to tell his enemies to go away and leave him alone. The last few verses focus on the psalmist’s enemies, they are mentioned 3 times: mine enemies v.7; workers of iniquity v.8; mine enemies v.10.

Somehow or other the psalmist has become convinced that YHWH has heard his prayer, taken it seriously and is ready to respond favourably. He says: ‘the Lord hath heard’ twice (vv.8, 9) and ‘the Lord will receive’ once (v.9). This new-found assurance enables him not only to dismiss his enemies, whose activities must have contributed to his distress, but to pray that that they would retreat (return), and that his and their situations would be reversed; i.e., that they too, suddenly (in a moment) might become sick, humiliated and disgraced. This reversal will be brought about by YHWH’s power and the psalmist will be vindicated.

SUMMATION

Psalm 6 serves as an example to believers for whom life seems to be falling apart and who find themselves tearfully unable to cope with any more trouble and pain. The psalm is an encouragement to handle discouragement, confusion and suffering by honestly crying out to God rather than meet the situation with stoicism or denial.

The psalm shows that it is possible to grapple with such agonising questions as ‘Why is this happening to me?’ and ‘How long will my suffering last’ without loss of faith. Even when life is grim the believer can trust in God’s unchanging character and covenant love and, even should the suffering arise from divine chastening (Heb 12:6-11), persevere and fervently appeal to God’s mercy and grace in anticipation of deliverance and restoration.

BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The Book of Psalms: a Translation with Commentary. New York ; London: W.W. Norton.

Brueggemann, W. and W. H. Bellinger, Jr (2014). Psalms. New York: Cambridge University Press.

‌Declaissé-Walford, N. L., Jacobson, R.A. and Tanner, B. L., (2014). The Book of Psalms. Grand Rapids, Michigan: William B. Eerdmans Publishing Company.

Mandolfo, C., (2014).  ‘Language of Lament in the Psalms’, in William P. Brown (ed.), The Oxford Handbook of the Psalms, Oxford Handbooks Oxford University Press.

Oesterley, W. O. E. (1955). The Psalms: Translated, with Text-critical and Exegetical Notes, London: S.P.C.K

Perowne, S. (1898). The Book of Psalms : a New Translation, with Introduction and Notes Explanatory and Critical. Andover, W. F. Draper.

JOURNAL ARTICLES

Foster, G. M. (1976). Disease Etiologies in Non-Western Medical Systems. American Anthropologist, Vol. 78, No.4, pp.773–782.

Garro, L. C. (2000). Cultural Meaning, Explanations of Illness, and the Development of Comparative Frameworks. Ethnology, Vol. 39, No. 4, pp.305–334.

Wiele, T. V. D. (2020). Theologies of Illness, Now and Then: Reading Psalm 6 in Light of Personalistic Medicine Systems. Horizons in Biblical Theology, Vol. 42, No. 2, pp.143–158.

ELECTRONIC RESOURCES

Ronchetto, K. (2016). Lamenting a Wasting Disease: A Commentary on Psalm 6. Studies in Mediterranean Antiquity and Classics: [online] Vol. 4: Iss. 1, Article 1. Available at: https://digitalcommons.macalester.edu/classicsjournal/vol4/iss1/1 [Accessed 19 Feb. 2026].

Sperling, S.D. (2018). Psalm 6 in Comparative Perspective. Journal of the Ancient Near Eastern Society, [online] Vol. 33, No.1. Available at: https://janes.scholasticahq.com/article/4369-psalm-6-in-comparative-perspective [Accessed 19 Feb. 2026].

Posted in Exposition

Psalm 5: Facing A New Day With Faith

Posted on by writtenexposition

INTRODUCTION

Psalm 5 is traditionally understood as a morning prayer composed by King David. Its setting is an unspecified time when he was under pressure – possibly from opponents making life-threatening false accusations against him. The psalm is also classed as a personal lament since it contains the main elements of lament – invocation, complaint against enemies, petition and expression of hope – see the Introduction to my post on Psalm 3.

David begins the day by committing his distress to the Lord: asking him to hear, guide and protect him. His prayer focuses on the deliverance of the righteous who experience God’s goodness and protection and contrasts them with the wicked who bring God’s judgement upon themselves because of their evil words and deeds.

The superscription TO THE CHIEF MUSICIAN UPON NEHILOTH, A PSALM OF DAVID attributes the psalm to David and and supplies a musical instruction. The meaning of ‘Nehiloth’ is unknown but it is thought to refer to flutes.

STRUCTURE

1-3 PETITION

4-6 CONDEMNATION OF THE WICKED

7-8 WORSHIP

9-10 CHARACTERISTICS OF THE WICKED

11-12 DIVINE BLESSING OF THE RIGHTEOUS

EXPOSITION

PETITION (1-3)

Give ear to my words, O LORD, consider my meditation.
Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.
My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.

The psalmist starts with an opening appeal to YHWH to listen to his petition. In vv.1-2 he uses three imperatives that are typical of lament:

  • Give ear – listen or heed – he asks God to be available
  • Consider – pay attention, understand – he asks God to be attentive
  • Hearken – listen attentively – he asks God to be acquainted with his problem.

These lend urgency to the psalmist’s impassioned request for the Lord to hear and understand his situation and presumably intervene on his behalf. The depth of his distress is conveyed in v.1 with the juxtaposition of ‘my words’ and ‘my meditation.’ ‘Words’ describes the feelings that the psalmist is able to articulate whereas ‘meditation’ (sighing or groaning) points to distress so profound that it cannot be expressed coherently in words. The psalmist is confident that the Lord understands and responds not only to what can be put into words but also to unspoken turmoil and burdens that can only be felt.

In v.2 David’s prayer becomes even more intense when he addresses YHWH as ‘my God’ and ‘my King.’ David was king of Israel but he recognised the fact that YHWH was his king; the one who had the right to govern and rule his life. The idea of YHWH as king may be traced back as far as the Song of Moses which ends with ‘The Lord shall reign forever and ever’ (Exod 15:18). ‘My God’ intimates that David was in a close covenant relation ship with the Lord. The verse ends with the assertion that he prays exclusively to YHWH; he does not worship other gods as well.

Like Psalm 3 this is a morning psalm (cf. 143:8) because that is when David says he prays to the Lord. The repetition of ‘morning’ may suggest priority; David consciously seeks God in advance of the decisions, conflicts, or temptations that he would experience during the day. ‘Direct’ means to arrange or set in order – thus David’s prayer was not an afterthought, he was was disciplined and consistent – unlike some of us who are rather haphazard as regards prayer. ‘Look up’ means to watch. Perhaps ‘look out’ would also be an appropriate translation. Confident that YHWH hears his prayer David eagerly awaits the answer. Jesus said: And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. Matthew 21:22

  • The task – ‘I will pray’
  • The time – ‘in the morning
  • The tranquillity – ‘I will look up’

Ralph Spaulding Cushman (1945, pp. 84-85) wrote a little poem called THE SECRET on this theme:

I met God in the morning,
When my day was at its best
And His presence came like sunrise,
Like a glory in my breast.

All day long the Presence lingered;
All day long He stayed with me;
And we sailed in perfect calmness
O’er a very troubled sea.

Other ships were blown and battered,
Other ships were sore distressed,
But the winds that seemed to drive them
Brought to us a peace and rest.

Then I thought of other mornings,
With a keen remorse of mind.
When I too had loosed the moorings
With the Presence left behind.

So, I think I know the secret,
Learned from many a troubled way;
You must seek Him in the morning
If you want Him through the day.

CONDEMNATION OF THE WICKED (4-6)

For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. –God’s holiness
The foolish shall not stand in thy sight: thou hatest all workers of iniquity. – God’s hatred
Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. – God’s harshness

‘For’ introduces the reason for David’s confidence in prayer; it is based on the certainty that YHWH is holy. YHWH’s rejection of the wicked and their evil deeds is expressed in a series of six statements; three negative and three positive:

  • thou art not a God that hath pleasure in wickedness – YHWH is not a God who enjoys wickedness.
  • evil shall not dwell with thee – YHWH does not share space with evil.
  • the foolish shall not stand in thy sight – ‘the arrogant’ or ‘boasters’ will not have a place of honour in God’s presence.
  • thou hatest all workers of iniquity. – (cf. Luke 13:27)
  • thou shalt destroy them that speak leasing – liars
  • the LORD will abhor the bloody and deceitful man – lit. ‘man of bloods’ plural – bloodshed or murder.

Botha (2018, p.4) comments: ‘There is progression from the first set of three statements to the second set, because to not associate with certain people develops into descriptions of Yahweh’s positively ‘hating’, ‘destroying’ and ‘abhorring’ this class of characters.’

The psalmist does not directly claim to be righteous but by praising God’s holiness and judgement upon the wicked he identifies himself as one of the righteous.

WORSHIP (7-8)

But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.

In strong contrast to the wicked who cannot stand in YHWH’s sight the psalmist intends to enter YHWH’s ‘house’ and with reverence bow down towards ‘ thy holy temple.’ Though innocent, he recognises that it is only on the basis of YHWH’s great mercy (hesed – steadfast love) that he will have the privilege of doing so (cf. Psa 15; 24:3-6). Critical scholars assert that ‘temple’ refers specifically to Solomon’s temple and use this verse to deny Davidic authorship of Psalm 5. Smith (2006) discusses this in his useful article Could David Have Written Psalm 5? – which may be read online – and shows (2006, p.79) that ‘even after the construction of the temple, the chronicler used the word “house” to describe the tabernacle of David. Thus there is no reason why David himself could not have referred to the Zion tabernacle as “your house” (Psa 5:7).’

David asks YHWH to lead him in the right way so that he can avoid the snares of his adversaries. ‘Thy way’ is the way in which YHWH would have him go and David asks that it will be ‘straight’ – safe and morally pure. David laments the presence of his enemies but does not tell us who they are or what, if anything, they have done to him. Has he literally been verbally threatened or physically attacked by people who are in rebellion against YHWH (v.10) or does he just automatically regard anyone who displays evil characteristics as his enemy?

CHARACTERISTICS OF THE WICKED (9-10)

For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.
Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.

Having already implied (vv.4-6) that his enemies are wicked, boastful, evildoers, liars, bloodthirsty and deceitful the psalmist describes them in more detail and asks that they be punished for their rebellion against YHWH. He says that:

  • there is no faithfulness in their mouth – they are dishonest.
  • their inward part is very wickedness – they are inwardly corrupt.
  • their throat is an open sepulchre – ready to swallow prey, their words kill, they threaten the lives of others. This is quoted in Rom 3:13 as proof of the total depravity of sinners.
  • they flatter with their tongue – they are smooth talkers.

Their rebellion against YHWH is displayed by their words and deeds. The psalmist therefore petitions God:

  • destroy thou them – pronounce them guilty, hold them accountable, punish them.
  • let them fall by their own counsels – be brought to ruin by their own devices.
  • cast them out in the multitude of their transgressions – drive out the evildoers because of their crimes.

DIVINE BLESSING OF THE RIGHTEOUS (11-12)

But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.

In contrast to the punishment of the wicked, those who put their trust in God will experience his protection and experience ongoing (‘ever’) joy. Their delight will not be in their improved circumstances but in YHWH himself – let them also that love thy name be joyful in thee. To love the Lord’s name is to love his character and reputation. The psalm closes with an assurance that the Lord will bless the righteous and that they will be encircled by his shield of goodwill. Those who trust, worship and walk in God’s ways will live under his protection.

Contrasts:

  • The speech of the wicked is deadly (v.9) but the righteous shout for joy (v.11).
  • The wicked fall by the very plans they devise (v.10) but the righteous take refuge (‘put their trust’) in the Lord (v.11).
  • God banishes the wicked (v.10) but shelters (‘defendest’) the righteous (v.11).

SUMMATION

Psalm 5 is a morning prayer by King David. It is a lament in which David expresses his pain and frustration with the wicked and his desire for God’s justice and protection. It is also, however, a psalm of trust and confidence, in which he affirms his faith in God’s goodness and mercy. He draws a vivid contrast between the godly and the ungodly: the righteous can approach God’s presence, while the wicked -boasters, liars, bloodthirsty men – cannot stand before him. Thus David emphasises God’s intolerance of sin. While condemning the wicked, David declares his confidence that God’s steadfast love will let him worship in the temple and that the Lord will lead him along a righteous path.

The theme of the closing verses is deliverance: the Lord will shelter and bless those who take refuge in him, surrounding them with favour like a shield. What began as lament transforms into praise: encouraging believers to celebrate YHWH’s defence of his people, shout or sing for joy, and trust God for deliverance. The psalm thus serves as a model for daily dependence on the Lord and a reminder that divine protection and deliverance are assured for those who put their trust in God.

BIBLIOGRAPHY

BOOKS

Cushman, R.S. 1945. Hilltop Verses and Prayers.  Abingdon-Cokesbury Press, New York

‌JOURNAL ARTICLES

Auffret, P., 1995. ‘Conduis-Moi Dans Ta Justice!’: Étude Structurelle du Psaume 5. Journal of the Ancient Near Eastern Society, Vol. 23

Barus, A., 2020. Allah Mendengar Seruan dan Tempat Berlindung: Penelitian Puitis Mazmur 5. Jurnal Amanat Agung, Vol. 15, No. 2, pp. 202–234.

Botha, P. J., 2018. Psalm 5 and the polarity between those who may stand before Yahweh and those who may not. HTS Teologiese Studies / Theological Studies, Vol. 74, No. 1., pp.1-7

ELECTRONIC RESOURCES

Smith, K. 2006. Could David Have Written Psalm 5? [online] Available at: https://www.biblicalstudies.org.uk/pdf/conspectus/vol02/smith_psalm-5.pdf [Accessed 13 Feb. 2026].

Posted in Exposition

From Anxiety to Assurance: Insights from Psalm 4

Posted on by writtenexposition

INTRODUCTION

Psalm 4 is an individual lament in which the author cries out to the Lord for relief in his current distress. Although the crisis in Psalm 3 is political /military and that in Psalm 4 personal the two psalms are often paired on the basis of similarities in language and content.

  • the notion that the Lord is on the side of the author and responds favourably whenever he calls.
  • the use of Selah
  • the expression there are many that say (3:2; 4:6)
  • morning and evening (3:5; 4:8)
  • the author lies down and goes to sleep peacefully, undisturbed by the trouble around him (3:5; 4:8).

Commentators vary as regards the structure of Psalm 4. Some say it naturally falls into two parts, whilst others divide it into three or four parts.

STRUCTURE

1-2 PLEA AND REPROACH

3-4 REMEMBRANCE AND RESTRAINT

5-6 RELIANCE AND REQUEST

7-8 REJOICING AND REST

EXPOSITION

PLEA AND REPROACH (1-2)

(1) The psalmist David begins with an urgent plea for the Lord to hear and answer his prayer. When I call refers to the trying circumstances in which the psalmist currently finds himself.

He addresses the Lord as God of my righteousness, thus appealing to him as the supreme righteous judge. God of my righteousness could mean either ‘my righteous God’ or something like ‘the God who takes up my righteous cause.’ David is claiming innocence and wants the Lord to vindicate him.

The perfect tense ‘have enlarged’ would indicate that David bases his confidence that God will uphold his cause on the fact that he has received help before – ‘you who have enlarged (made room) for me in my distress’. When we recall past answers to prayer we can find renewed courage to ask again.

On the other hand, the verb could be a precative perfect – expressing a wish or desire – and in that case would be translated as an imperative – ‘give me room.’ That would fit well with the three imperatives in verse 1: hear; have mercy; listen.

(2) David interrupts his prayer in order to address those who are causing him distress. It seems that they are falsely accusing him as well as mocking his faith in YHWH. These issues are conveyed by two rhetorical questions:

  • How long will ye turn my glory into shame? Here, David questions the motives of his accusers who are trying to ruin his reputation, highlighting the injustice he faces as they attempt to turn his royal dignity into reproach.
  • How long will ye love vanity and seek after leasing? I would suggest, based on vv. 4-7, that ’emptiness’ and ‘lies’ refer to the worship of false gods.

David addresses his foes as sons of man. Many commentators suggest that because the word for man here is ish rather than adam a specific category of people is intended, i.e. not common people but important, influential people like aristocracy or nobles.

Selah – stop and think. In this modern age many of us know how deeply gossip, slander, misrepresentation, social media attacks, or persistent criticism can wound. When anxiety rises or reproach hurts, we can start where David starts – with who God is and what he has already done – and bring our specific problems honestly to him.

REMEMBRANCE AND RESTRAINT (3-4)

(3) With a degree of confidence David reassures himself and informs his opponents that the Lord has separated the godly (those in a covenant relationship with YHWH) for himself. The Lord will therefore hear and answer David’s prayer when he calls to him. By opposing David these people oppose the Lord. There are echoes of verse 1 in verse 3 – ‘hear’ and ‘call.’

(4) Having spelled out the facts of the matter David advises them, almost paternally, that in view of the fact that the Lord will fulfil David’s requests they ought to reflect on God’s goodness to his people and be disturbed. That should lead them to change their attitude and stop sinning. The verb the KJV translates as stand in awe means tremble, panic, flinch, agitate. The Septuagint Greek translation (LXX) has ‘be angry’ – i.e. if ‘you get infuriated’ – and it is that translation that the Apostle Paul cites in Ephesians 4:26.

David also advises his foes to commune with your own heart upon your bed. They are to take time to soberly and seriously consider their attitude and actions, realise that they are wrong and make the wise decision to end their opposition to David, and the Lord.

RELIANCE AND REQUEST (5-6)

(5) David continues giving advice to his opponents and warns them that they ought to put their trust exclusively in YHWH (not in other gods) and as evidence of their faith offer the sacrifices of righteousness; i.e. sacrifices offered with the right attitude and thus acceptable to YHWH.

Barré (1995, p.61) comments on vv. 4-5:

The two verses appear to present the logical stages in the process of turning from idolatry to the worship of Yahweh: (1) realization of one’s wrongdoing (idolatry) and fear of Yahweh’s wrath (5aa: “Quake [with fear]”); (2) ceasing consequently to continue in this sin (5aß: “and sin no more”); (3) sincere repentance and conversion (5bc: “weep bitterly within your hearts // wail loudly upon your beds”); (4) the offering of “fitting” sacrifices to Yahweh – perhaps meaning sacrifices offered by someone with a righteous heart ) or sacrifices offered to Yahweh rather than some false god (6a: “Offer fitting sacrifices”); (5) finally, the penitents are admonished to trust in Yahweh alone (6b: “and put your trust in Yahweh”); in context, this probably means: Put your trust in Yahweh rather than in the false gods whom you have trusted in up to now.

(6) David continues: Many are saying, who can show us something good? There is some discussion as to whether the ‘many’ of v. 6 are the ‘sons of man’ in v.3 or a different category of persons. Even if they are not one and the same both groups display a lack of trust in YHWH’s providence. They are asking for proof of divine favour.

Since good (Heb, ṭôb) refers to rain in Deut 28:12 and Jer 17:6 some argue that the background context of Psalm 4 is a period of drought during which some people prayed to other deities, e.g. Baal, to send rain and also castigated David for his exclusive faith in YHWH. That view is worth consideration; certainly there is little in Psalm 4 to support the traditional idea that, just because it follows Psalm 3, it relates to the end of Absalom’s rebellion.

David’s response to the question Many are saying, who can show us something good? (i.e. ‘which god will give us a good harvest and grant us prosperity?’) is to resume the prayer which he interrupted at the end of v.1. Appealing to the Aaronic Blessing which was familiar to all Israelites he requests that YHWH lift up the light of his face upon the people.

The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace. Numbers 6:24-26

By shining his face upon the people YHWH would display proof not only of his providence but also his presence (cf. in Exod 33:14 My presence shall go with thee . . . the word translated ‘presence’ is ‘face’).

Note: For a detailed consideration of the priestly blessing see my earlier post THE AARONIC BLESSING

REJOICING AND REST (7-8)

(7) David contrasts the despair of the ‘many’ with his own confidence in God’s goodness. Again (see v.1) referring to the Lord’s provision in the past David says: ‘you have put joy in my heart.’ He expresses that true satisfaction comes from God, who fills his inner being with joy greater than material prosperity. His gladness is greater than the pleasure his enemies enjoy when they have a good harvest – for which they are praying. Notice their corn and their wine.

(8) The psalm concludes with a powerful affirmation: I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety. Here, David expresses the profound peace that comes from trusting in God. Confidence that God, who has delivered him in the past, will help him in the current crisis enables David to live without anxiety and to quietly lie down at night and sleep peacefully. This verse teaches that true security and rest, even amidst turmoil, are found in the Lord, David may have been feeling rejected and alone as for thou, LORD, only makest me dwell in safety could be taken as meaning ‘ You, Lord, lonely as I am, will keep me safe.’

SUMMATION

Psalm 4 is a reminder of the importance of turning to God in times of distress, maintaining faith amidst slander, and finding peace through trust in divine grace. David’s journey from distress to peace is a model for believers as we navigate our own challenges. Whenever we struggle to sleep because of worry or fear we can make 4:8 our evening prayer and entrust our rest to the Lord. The psalm does not promise that all problems will vanish before morning but it does offer something equally precious: the possibility of real peace amidst unresolved troubles because we know that the Lord hears our cry and guards our rest.

BIBLIOGRAPHY

BOOKS

Flanigan, J. (2001). What the Bible Teaches: Psalms, Ritchie Old Testament Commentary, Kilmarnock.

JOURNAL ARTICLES

Barré, Michael L., (1995) “Hearts, Beds, and Repentance in Psalm 4,5 and Hosea 7,14.” Biblica, vol. 76, no. 1, pp. 53–62. 

Posted in Exposition

Surrounded, but Secure: Crisis and Confidence in Psalm 3

Posted on by writtenexposition

INTRODUCTION

Psalms 3 and 4 are viewed as companion psalms because (according to their titles) both were composed by David and each one falls naturally into 4 stanzas, each composed of 2 verses. Psalm 3 is often said to be a Morning Psalm since 3:5 mentions waking from sleep and Psalm 4 an Evening Psalm since 4:8 speaks of lying down to sleep.

Psalm 3 is classified as an individual lament. Mandolfo (2014, p.115) maintains that ‘there are approximately forty-two psalms of lament in the canonical book of Psalms. About thirty of those are individual psalms of lament; the rest are communal.’ She further explains (2014, pp.115-116) that ‘the following features are typical of most lament psalms:

1. Invocation —the initial cry to God to take notice
2. Complaint —the description (usually general) of the psalmist’s suffering that
includes a complaint either against God or some enemy/ies
3. Request —the psalmist petitions God to act on the psalmist’s behalf
4. Expression of Confidence —often a recital of God’s trustworthy characteristics
5. Vow of Praise —assurance of praise that will follow deliverance (though the verbal tenses in this section are sometimes ambiguous).’

Psalm 3 exhibits the above features identified by Mandolfo.

THE TITLE OF THE PSALM

Psalm 3 is the first of seventy-three in the Psalter to be entitled A Psalm of David and also the first to bear a superscription indicating historical setting. Its context is Absalom’s rebellion and attempted coup against his father King David. Details of this conspiracy occupy 2 Samuel chapters 15-18. Betrayed by family and friends, David was in a precarious situation; having been forced to flee Jerusalem he found himself surrounded by enemies. The titles of several psalms situate them in the life and experience of David, Along with the relevant chapters in the books of Samuel and in probable historical chronological order they are:

Psalm 59 – 1 Samuel 19 – when Saul sent, and they watched the house to kill him.

Psalm 34 – 1 Samuel 21 – when he changed his behaviour before Abimelech. . .

Psalm 56 – 1 Samuel 21 – when the Philistines took him in Gath.

Psalm 142 – 1 Samuel 22 – a prayer when he was in the cave.

Psalm 52 – 1 Samuel 22 – when Doeg the Edomite came and told Saul. . .

Psalm 54 – 1 Samuel 23 – when the Ziphims came and said to Saul, Doth not David hide himself with us?

Psalm 57 – 1 Samuel 24 – when he fled from Saul in the cave.

Psalm 63 – 1 Samuel 24 – when he was in the wilderness of Judah.

Psalm 18 – 2 Samuel 22 – in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul

Psalm 51 – 2 Samuel 12 – when Nathan the prophet came unto him, after he had gone in to Bathsheba.

Psalm 3 – 2 Samuel 15-18 – when he fled from Absalom his son.

The titles of two more psalms situate them in the life of David but, although there have been many suggestions, they cannot easily be placed in the accounts in the books of Samuel, Kings or Chronicles.

Psalm 7 – Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite.

Psalm 60 – . . . Michtam of David, to teach; when he strove with Aram-Naharaim and with Aram-Zobah, when Joab returned, and smote of Edom in the Valley of Salt twelve thousand.

In spite of the fact that the superscription informs us that Absalom’s revolt was the historical context Psalm 3 itself does not specifically mention either David or Absalom.

STRUCTURE

1-2 David’s Complaint

3-4 David’s Confidence

5-6 David’s Courage

7-8 David’s Conquering

EXPOSITION

David’s Complaint (1-2)

Psalm 3 is the first lament in the Psalter and also the first psalm to directly address the Lord. According to the title it was written by David during a period of crisis in his life. As a result of the revolt led by his son Absalom David had to to flee for his life. No doubt troubled about his son, betrayal by family and friends, about leaving his palace and kingdom and possibly also about his relationship with YHWH (v.2) David addresses this lament – a cry of distress – to the Lord. How wise and honest of him to bring his problems directly to the Lord, rather than blame God for them or deny that they existed! The pressure that he is under is emphasised by the triple repetition of ‘many.’

  • Many are they that trouble me – who the ‘many are’ – those that trouble David.
  • Many are they that rise up against me – what the ‘many’ are doing – they ‘rise up’ in co-ordinated opposition to David.
  • Many there be which say of my soul, there is no help for him in God – what the ‘many’ are saying – God has abandoned David – they taunt him about his faith saying: ‘God has abandoned him, he either will not or cannot deliver him.’

Selah. This word appears at the end of 3 of the 4 stanzas (vv. 2, 4, 8). It could be a musical notation, or perhaps mean something like stop and think, what has been said is true.

David’s Confidence (3-4)

But – with this word David withdraws his attention from the activities of the ‘many’ and focuses on what God is. Thus the psalm shifts from complaint to confidence. He says that YHWH is:

  • a shield for (about, surrounding) me – shield is the only metaphor in Psalm 3 and it stands for protection or defence. The Lord as a shield is not only in front of David but all around him, protecting from his foes who have set themselves around him (v.6).
  • my glory – David’s true dignity comes alone from YHWH, the one who chose him and gave him the kingdom.
  • the lifter up of mine head – YHWH is the one who reverses humiliation and gives restoration and encouragement.

David expresses his confidence in the Lord as the one who will protect, honour and provide for him in his distress.

In v.4. he goes on to affirm his experience of answered prayer. Until this point in the psalm David has been addressing the Lord directly (note: he never directly addresses his enemies) but now he begins to speak about the Lord to others – I cried. . . he heard. The ‘holy hill’ can refer specifically to the Temple (Isa. 56.7; 65.11; 66.20) or more generally to the city of Jerusalem (Psa. 48.1, Dan. 9.16). Even though he finds himself in exile away from Jerusalem David still recognises it as the place of the Lord’s presence and authority and appreciates the fact that his prayers still reach the Lord there. He can therefore say: I cried. . .he responded.

Selah – Stop and think – God answers prayer!

David’s Courage (5-6)

I lay down – I slept – I woke up – he sustained me.

David reports what had happened on his flight from Jerusalem. He was so confident of the Lord’s protection that he lay down and slept – not fitful sleep or the sleep of exhaustion but that of trust. He attributes the fact that he woke up safe to YHWH’s care. David expresses trust using the image of sleep. Even though he was under threat he had profound faith in the Lord’s protection and was able to rest. This support and protection during the night gave David a further boost in confidence.

If the Lord protects him at night while he sleeps then David can be courageous for he has no need to fear during the day either. Even if myriads (tens of thousands) of troops surround him he will not be afraid. He will not panic in the face of great odds because any fears he has will be overruled by his sense of trust in the Lord. He will sleep at night, then rise in the morning and face what another day brings.

David’s Conquering (7-8)

Verse 7 and 8 counterbalance verses 1 and 2. The first two verses have enemies rising up against David and saying that there is no deliverance for him in God. In the last two verses the Lord rises up to defeat David’s enemies and deliverance belongs to the Lord.

Once more David addresses YHWH directly and using the language of holy war (Num 10:35; Psa 68:1) issues a double imperative calling upon God to enter battle on his behalf – arise. . .deliver. Expressing raw emotion he asks God to intervene immediately.

For thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.

David says to the Lord: you struck. . .you smashed. With these perfect tense verbs he may be reminding the Lord that this is something that he has already done in the past and can therefore do again now. More likely, however, these are prophetic perfects. David is so sure that these things will happen that he speaks of them as if they have already taken place.

The Lord would not literally strike the cheek bones of David’s foes or break their teeth. David employs these images of battle – in which faces and teeth would be smashed with weapons – to intimate that with the Lord’s help he will conquer his enemies.

Is it appropriate for Christians to not only express fears, frustrations, and complaints to God but also pray against our enemies, as in the imprecatory psalms? The short answer is ‘No!’ Consider the following New Testament verses:

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. Matthew 5:38-39

Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; Matthew 5:43-44

And when ye stand praying, forgive, if ye have aught against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. Mark 11:25-26

See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. 1 Thessalonians 5:15

Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. Romans 12:17-21

Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 1 Peter 3:9

David ends the psalm with recognition that deliverance is God’s right alone and then moves beyond his personal circumstances to pray for God’s blessing upon his people as a whole, even though many of them had turned against him.

THE ENDURING SIGNIFICANCE OF PSALM 3

Psalm 3 speaks powerfully to those who experience bullying, betrayal, opposition or sadness for it is a model of faith in the midst of crisis. The psalm illustrates how one might navigate distress and process feelings of isolation, worthlessness and betrayal by engaging honestly and prayerfully with God through lament.

Psalm 3 challenges its readers to, like David, place their confidence alone in God who is a shield around them, the one who lifts up their head and is the source of their deliverance. Believers ought not to collapse under pressure but bring their complaints directly to God and move from a desperate cry for help to confidence that God has not left them and that he hears and answers prayer.

BIBLIOGRAPHY

BOOKS

Flanigan, J. (2001). What the Bible Teaches: Psalms, Ritchie Old Testament Commentary, Kilmarnock.

Mandolfo, C., (2014).  ‘Language of Lament in the Psalms’, in William P. Brown (ed.), The Oxford Handbook of the Psalms, Oxford Handbooks Oxford University Press,