Q: What is the key value of the book of Psalms in the Bible?

A: That is a difficult question because there are so many important things in Psalms. You can benefit from studying Psalms on many levels.

Doctrine: Psalms has a lot on what we are to believe.

Practice: Both by direct teaching and example, Psalms shows us what we are and are not to do, whether regarding moral purity, the discipline of praying to God, or how to pray to God.

Prophecies relating to the Messiah.

But as important as these things are, I do not think they are the most important point. These things could have been covered in a more straightforward, simpler style, such as in Deuteronomy or Romans. The Book of Psalms, more than any other Old Testament book, dwells on the precious truth of our relationship with God. We learn doctrine, practice, prophecies, and other things in the context of David and others praising, confessing, crying out, and in general praying to God. We see how David feels as well as thinks, and we see how God answers. The books of Psalms and 1 and 2 Samuel are perfect balances; each contributing to the understanding of the other.

   Yes God’s Word is true, wise, and ought to be obeyed, but we miss out on a significant dimension of our spiritual life if we forget that God’s way is so beautiful, as He cares for His people.

Q: What is an outline of this book?

A: Psalms is expressly divided into five “books”. Within each book the individual psalms do not necessarily have a topical relationship with preceding or succeeding psalms. Here is an overall outline.

Book 1: Psalms 1-41. The headings say David wrote all these psalms except for 1, 2, 10, 30, and 33, which are anonymous, but probably are by David.

Book 2: Psalms 42-72. Primarily psalms by the sons of Korah, followed by those of Asaph, followed by those of David. Psalm 72 is by Solomon.

Book 3: Psalms 73-89. Psalms 73-83 are by Asaph. Psalms 84-88 are by the sons of Korah, and Psalm 89 is by Ethan the Ezrahite.

Book 4: Psalms 90-106. 102 and 103 are by David, and the rest are anonymous.

Book 5: Psalms 107-150. 108-110, 122, 131, 133, 138, 140-145 are by David. Psalms 120-134 are called “Psalms of Ascents”, and were recited when traveling up to Jerusalem or else by priests walking while performing their duties.

Q: In Ps, who wrote the Psalms?

A: We do not know who wrote many of them. Of the 150 psalms in our Bible, 101 of them have captions added giving the author. 73 of them are said to be by David, 2 by Solomon, 12 by the sons of Korah, and 12 by Asaph. However, the captions were added later, and could be incorrect. While Jesus said some of the psalms were by David.

Q: In Ps 1, what is unusual about this psalm?

A: Many psalms are prayers, either for forgiveness, petitions for help, crying to God, or praise to Him. In contrast, Psalm 1 is more instructional, a wisdom psalm explaining to the readers the blessings of delighting in God’s law.

   One could try so set up the “do’s and don’ts” of the Torah against the teaching and relationship-oriented focus of the Psalms, but Psalm 1 shows that setting up the Psalms as a contrast to the law is not what the Psalms are about. First and foremost, this psalm begins with meditating on God’s law. This psalm calls a lie the illusion that the sinful life is a good life. We have to choose whether we believe the temptations tugging at our heart of this psalm.

   See the Believer’s Bible Commentary p.548 for more info.

Q: What is an outline of Ps 1?

A: This simple yet beautiful psalm has an asymmetric structure. It is similar to a chiasm.

The blessed not walk in ungodly counsel

- Can’t stand or sit as a sinner

- - Delights in God’s law

- - - And prospers like a well-watered tree

- - - The wicked wither like dry chaff

- Can’t stand or sit in the judgment

Godly watch-over, but the wicked perish

The meaning of Psalm 1 has similarities to Jeremiah 17:5-8.

Q: In Ps 1:1, how do some walk according to the counsel of the ungodly?

A: The first phrase can be translated as simply “Blessed” or else “Oh the blessedness of”. Strangely, the psalm speaks first of what is NOT characteristic of the blessed person. The Hebrew word ‘asat here has a wide range of meaning: it can mean “counsel” or “council”.

   Either way, we don’t want to walk according to the advice of the ungodly or as a member of their “council”. It can involve doing what ungodly people advice, fearing what they say we should fear, believing what the ungodly say to believe, or speaking or being silent as they say to do.

   See The Expositor’s Bible Commentary vol.5 p.54 and the New International Bible Commentary p.557 for more info.

Q: In Ps 1:1, what is the difference between non-godly advice and ungodly advice?

A: Non-godly advice is non-Biblical advice that can be good or bad. For example, someone can say that driving on a freeway is generally faster than taking the local roads. This may be good advice, but “non-Biblical”. Ungodly advice can be advice that expressly denies God, God’s working today, or God’s future judgment. More commonly though, ungodly advice is more subtle in implicitly assuming that God will never do anything. The first way is obviously atheistic, but more common way is what some call “practical atheism”. This is the practice of people who have the form of godliness but deny its power, in 2 Timothy 3:5.

Q: In Ps 1:1, how do some today stand in the way of sinners?

A: If you are standing in the way of sinners, it is probably because either you are hoping to encounter sinners as friends, you want to travel on the same road they are going, or both. So many things are done because of peer pressure, social pressure, social media pressure, or society pressure. One application of this verse is to choose your friends wisely. A second, equally important application is to choose what influences you wisely.

   See the Evangelical Commentary on the Bible p.374.

Q: In Ps 1:1, how do some today sit in the seat of the scornful?

A: First of all, Psalm 1:1 shows a progression of casual influence, to working with the wicked, to scorning against the righteous. “Seat” indicates a place or source of the scorn and belittling speech. These are people who try to raise their esteem, in the eyes of others and themselves, by bringing down others for being so stupid, bad, or awful.

   See The Bible Knowledge Commentary : Old Testament p.790 for more info.

Q: In Ps 1:1, when is it good, or at least OK, to mock or scorn today?

A: Be very careful when you think it is a time to mock, because a person being mocked can immediately close off to anything else you say after that. One time Paul mocked criticism of him was in 2 Corinthians 12:13, about asking their forgiveness for not being a financial burden to them. One time mocking might be in order is if the person is considered a lost cause and you want to warn others.

Q: In Ps 1, what are ten ways people are blessed who meditate on the law of the Lord?

A: While Psalm 23 is an analogy of sheep, Psalm 1 is an analogy of plants. This precious Psalm can be entitled “The two plantings”. From meditating on Psalm 1, we can see at least ten ways the godly are blessed.

1. Not being in bondage to sin is in part, its own worthwhile reward.

2. The godly do not fall prey to ungodly, foolish advice.

3. They are sustained, like a tree by streams of water. No matter how long a drought is, as long as the stream does not dry up, the tree will do fine.

4. They yield their fruit in season. In other words, the things they are trying to accomplish, spiritual and otherwise, generally will get done.

5. The leaf does not wither. Their life, hope, and dreams do not shrivel up, even when hard times come.

6. They prosper in what they do.

7. They are not driven away by the winds of change and circumstances.

8. They will stand in the judgment at the end.

9. The will sit in God’s kingdom with the other saints. (Saints are all believers.)

10. The Lord knows their way, in the sense that He recognizes, approves, and watches over their way.

Q: In Ps 1:1 (NRSV), should it say, “take the path that sinners tread” or “stand in the way of sinners”?

A: The NRSV is a little different here. Here are the other translations.

“Stand on the path of sinners” WEB,

“Set foot on the path of sinners” BSB

“stand/standeth in the way of sinners” The Expositor’s Bible Commentary volume 5 p.53, KJV, The Bible Knowledge Commentary : Old Testament p.790.

“stand in the path of sinners” NASB

“stands in the path of sinners” NKJV

“stood in the way of sinners” Green’s Literal translation of the Hebrew and Lancelot Brenton’s English translation of the Septuagint

   There are four Hebrew words here (“in the way of” “sinners” “not”, and “has stood”).

Q: In Ps 1:1, what exactly is wrong with standing in the way of sinners?

A: This does not mean blocking their path, but rather being in the road where sinners go. If you are not going to sin, why would you be in a place where you have no reason to be? Proverbs 5:8 says we are not to even go near the door of a loose woman. We are not to be friends with a hot-tempered man as Proverbs 22:24 says, and we are to stop listening to instruction that causes us to turn from God’s knowledge in Proverbs 19:27. We are to pay no attention to the [religious] commands of those who reject the truth, but rather refute them, as 1 Timothy 1:3, Titus 1:9-11, and Jude 3 show.

Q: In Ps 1:2, how are believers to delight in the law of the Lord?

A: Psalm 119 is a rather thorough answer to this question. In brief, while some do not want to even know God’s law, believers are both to understand and obey God’s law. However, there is a third step, in that Psalm 37:4 says to delight yourself in the Lord. We should realize the joy of bringing joy to God!

   On a lighter note, my son delights in obeying me. When we go to the playground, he comes to me for me to give the order for what he is to do. As he wishes, I order him to kill the monsters and fight the space aliens.

Q: In Ps 1:2, how should Christians meditate?

A: We should meditate on the One True God and His word. We should not look inward to ourselves, but upward to God. We should not try merely to empty our soul, but to fill it with the Holy Spirit.

   This differs from eastern meditation, which is a subjective drawing inward, while Christians concentrate outside ourselves on God. See When Cultists Ask p.61 and When Critics Ask p.233 for more info.

Q: In Ps 1:3, how are those who delight in God’s law like well-watered trees?

A: The tree will always have sufficient water. Even when it does not rain for a while, the tree will still have sufficient water. Like this tree, we can always remain fresh, and prosper whether times are full of rainfall or arid. Well-watered trees are healthy, strong, strong, and bear fruit. Of course trees don’t eat their own fruit, the fruit is for the benefit of others. Likewise, as believers it is “normal” for us to be spiritually healthy, strong, and bear fruit for the benefit of others. A healthy Christian woman or man lives a spiritually prosperous life.

   Chaff is just a husk that is easily blown away. But we can remain, even during a breeze, because we have the joy of the Lord. Even when there are not pleasurable things around us we can still have the joy of the Lord.

   See The Tony Evans Bible Commentary p.507, the Believer’s Bible Commentary p.549 and the Keil-Delitzsch Commentary on the Old Testament vol.5 p.87 for more info.

Q: In Ps 1:5, what is the difference between not standing and not sitting?

A: The wicked will still face judgment, but they will not be able to “stand” in the judgment. In other words, the wicked will not survive the judgment standing. There is joy and contentment in being assembled with other believers that the wicked do not know. So the wicked “cannot stand there, and cannot sit here”.

   See the Believer’s Bible Commentary p.549 and The Tony Evans Bible Commentary p.507 for more info.

Q: In Ps 1:6, does the Lord know the way of the wicked, too?

A: On one hand, God knows the way of the wicked, because God knows everything. On the other hand, God does not know the way of the wicked, in the sense of recognizing it as a legitimate way, or approving it.

Q: In Ps 1:6, how does the way of the wicked perish, and not only that the wicked perish?

A: The Hebrew word for wicked here, rasa, can mean grossly wicked, living for wicked passions, and separated from God. The wicked themselves indeed perish, but that is not the meaning of this particular verse. Rather, the things they worked for, all their hopes, and ambitions are like chaff the wind drives away. All their greed, desires, and pride are like smoke that rises up and out of sight. All that they thought was meaningful and of value in their life is just like dust in the wind.

   See The Bible Knowledge Commentary : Old Testament p.791 for more info.

Q: In Ps 2:1, isn’t it an overstatement to say that nations rage and kings of the earth take their stand?

A: The believers who have been tortured or killed for their faith through the ages would not think so. Some political rulers have a [naturally] unexplainable hatred of their peaceful, law-abiding citizens who are called Christians. Someone once estimated that more Christians were killed for their faith in the twentieth century, than in any other previous century. Here is a partial list of persecutions of Christians.

Q: In Ps 2:1 and Acts 4:25, should it say, “in vain”, “vanity”, or “vain things”?

A: Acts 4:25 is an exact quote of the Greek Septuagint of Psalm 2:1. There are no New Testament manuscript variations on this last part of Acts 4:25. This is an English and Greek translation issue. English and Greek are different languages. While you can translate from one to the other, sometimes the Greek is more precise than English, and sometimes the Greek is less precise. According to The Greek New Testament Fifth Revised Edition Dictionary p.100 the Greek word kenos word can mean “empty”, “empty-handed”, “to no purpose”, without result (eis kenon in vain)”, “foolish”, “senseless. It can also mean vanity, “vain [things]” or “[a] vain [thing]”. Mouton and Milligan’s Vocabulary of the Greek Testament p.340 agrees with the previous, but also adds that it can mean “hollow” or “pretentious”. However the Hebrew and Greek do NOT specify either one thing or a number of things. The word has a picture of a horse neighing loudly about nothing. The two verses are not emphasizing what they are plotting, but rather that they are gathered to plot against God, and their plotting will amount to nothing.

Here are how various translations translate the Greek word and ending of kena.

“vain things” in Psalm 2:1 NRSV, Jewish JPS, Brenton English translation of the Greek Septuagint

“in vain” in Psalm 2:1 NRSV, NIV 1985, ESV, The Expositor’s Bible Commentary vol.5 p.66

“in vain” in Acts 4:25 NIV 1985, ESV, The Expositor’s Bible Commentary vol.9 p.308

“vain things” in Acts 4:25 KJV, NKJV, George Ricker Berry Interlinear Greek-English New Testament

“a vain thing” in Psalm 2:1 KJV, NKJV, Keil & Delitzsch vol.5 p.88

“vanity” Jay P. Green, John R. Kohlenberger II The Interlinear NIV 1985 Hebrew-English Old Testament.

“futile things” Wuest’s Expanded Translation

Perhaps most precise is “plotting vain”, but that does not make for good English.

Q: In Ps 2:1, why do peoples plot in vain?

A: Intelligent people do this all the time. When you plan with false assumptions, false confidence in your ability to control events, and with wrong goals, your meticulously thought-out plans will not work well. We all have wrong assumptions at times, but some intelligent people can have a knack for rationalizing the evidence to blind themselves to situations not being what they want.

Q: In Ps 2:1-3, why do some people have a real problem accepting authority today?

A: Many people have a problem, not with obeying God, but with acknowledging any authority over them. It might be a combination of upbringing and the peers that hang around with. For example, the mother of the shooter (of policemen) in Dallas at the Black Lives Matter rally taught her son to never back down for anyone. Maybe instead of shooting those individuals that he had an alleged grievance against, he should have backed down.

   When God Almighty looks at the people who want to oppose Him, God just laughs at them. The image is quite ludicrous, sort of like a mouse squeaking at a lion.

   One point is that for those who are ignorant by rejecting authority, they themselves should be ignored; and they should not have authority over others, as 1 Corinthians 14:38 indicates.

   See the Believer’s Bible Commentary p.550, The Expositor’s Bible Commentary vol.6 p.68, and The Tony Evans Bible Commentary p.507 for more info.

Q: In Ps 2:1-2, why does it mention nations, peoples, kings, and rulers?

A: There are different “pairs of glasses” through which one can look at history. Some of these are “peoples”, “political nations”, “real and nominal kings”, and “de facto rulers”.

Q: In Ps 2:1-12, how do we know that this refers to the Messiah?

A: The phrase “anointed one” in verse 2 can be the king, but the Hebrew word is “Messiah”. Besides this, there are three lines of evidence.

In the New Testament, Psalm 2 and Psalm 110 are the two most quoted psalms. Psalm 2 is quoted in the New Testament in four places. Psalm 2:1-2 is quoted as referring to Christ in Acts 4:25-27, Psalm 2:7 is quoted in Acts 13:33 and Hebrews 5:5, and Psalm 2:9 is quoted in Revelation 2:27.

Jewish commentators recognized this psalm as messianic. A pesher commentary among the Dead Sea Scrolls, 4QFlorilegium, recognizes Psalm 2:7 as messianic.

Thirteen early Christian writers who recognized this psalm was Messianic are: Clement of Rome (96-98 A.D.), Justin Martyr (c.138-165 A.D.), Melito of Sardis (170-177/180 A.D.), Irenaeus of Lions (182-188 A.D.), Clement of Alexandria (193-2092 A.D.) (partial, refers to the Lord, but not say if Christ or not), Tertullian (198-220 A.D.), Hippolytus of Portus (222-235/236 A.D.), Origen (225-253/254 A.D.), Novatian (250/4-256/7 A.D.), Cyprian of Carthage (c.246-258 A.D.), Adamantius (c.300 A.D.), Methodius (c.260-311/312 A.D.), Lactantius (c.303-320/325 A.D.), and Eusebius of Caesarea (318-325 A.D.).

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.90 and https://www.biblequery.org/History/ChurchHistory/WhatEarlyChristiansTaughtOnDoctrine.html  for more info.

Q: In Ps 2:2, since this is a coronation psalm, what is the purpose of a coronation?

A: A coronation can be a happy festival when a new king was put on the throne. However, it also serves a more serious purpose. It is when the nobles and people pledge their allegiance to the new king. If someone pledges allegiance and then goes back on it later, they are considered a traitor and dealt with harshly. Of course if someone at a coronation refuses to pledge allegiance to the new ruler, then they can see they have a problem right there to deal with. If someone claims to be a Christian, they it is like breaking their allegiance if they support things that are fighting against God. You are for God or you are against God. However, disapproving of or working against a religious leader who is not doing what God want is NOT going against God.

   See the New International Bible Commentary p.558, the Evangelical Commentary on the Bible p.374, and The Bible Knowledge Commentary : Old Testament p.791 for more on this being a coronation psalm as well as a messianic one.

Q: In Ps 2:3, what are the chains and fetters discussed here?

A: These are either perceived chains of morality and decency, or chains of their accountability before God on judgment day. If you think about it, the first is a subset of the second. A third alternative is that they could be the limits of the evil that God allows them to do.

Q: In Ps 2:4, when does God scoff at kings or scorn other unbelievers?

A: The ultimate way God scoffs at kingdoms and kings is to destroy the kingdom, kill the rulers, and for them to be separated from Him in Hell forever. When God scoffs, that is not something to take lightly.

   Also, Christ will return and make war against the nations that oppose Him in Revelation 19:11-16, Joel 3:11-16, and Jude 14. After the Millennium, there will be a great battle outside of Jerusalem in Ezekiel 38-39, Zechariah 12:7-11; 14:2-8,12; and Isaiah 29:6.

Q: In Ps 2:4-6, when should we warn God’s enemies not to oppose Him?

A: We should warn in three contexts.

If we care about people, we should warn them so they will not get hurt in this life. We also want them to place their trust in God and live with us forever in Heaven.

For God’s glory, we want the world to see God’s working.

For the sake of onlookers, believers should “hold out the word of life” in Philippians 2:16 and use world circumstances (good and bad) to share the Gospel with people.

Q: In Ps 2:7, How is Jesus declared to be God’s Son?

A: There are at least five ways.

Begotten before time began, Jesus was the Son of God.

Born on earth, Jesus was declared to the world to be God’s son. Also, at the incarnation, God the Father was the Father of Jesus, in a non-sexual way.

At Jesus baptism, the Father declared that Jesus was His son in Matthew 3:17. John the Baptist also testified that Jesus was the Son of God here in John 1:34.

At the transfiguration the Father said, “This is my Son, whom I love. Listen to him!” in Matthew 3:17; Mark 9:7; and Luke 9:35

In the resurrection, Jesus who was already God’s Son, was declared to be the Son of God in Romans 1:4 and the firstborn from the dead in Colossians 1:18.

When Christ returns, He will be both declared and acknowledged by all as Lord in Philippians 2:9-11.

   See the Believer’s Bible Commentary p.550 and The Expositor’s Bible Commentary vol.6 p.66-67 for more info.

Q: Does Ps 2:7 show that Jesus was born as a spirit child of a heavenly father and a heavenly mother, as some Mormons teach?

A: No. It does teach that the Messiah existed before He came to earth, but that Jesus had heavenly parents is absent from this verse. See When Cultists Ask p.62 for a more extensive answer.

Q: In Ps 2:7, did ancient kings customarily consider themselves the adopted sons of the national god, as the skeptical Asimov’s Guide to the Bible p.489-490 says?

A: Many did not. But they did among the Egyptian Pharaohs, Babylonian kings, and some other rulers.

Q: In Ps 2:9, how does the Messiah dash the nations to pieces?

A: While on a limited scale God in the past allowed the Assyrians, Babylonians, Seleucids, Nazis, etc. to be destroyed, that is not what this verse means. Rather, in the end times, Christ will return and make war against the kings of the earth gathered against Him. See the discussion on Psalm 2:4 for the verses that mention this.

Q: In Ps 2:10, why do some persist in foolish plans that are obviously foolish to an unbiased person?

A: Perhaps they are not unbiased. There are be at least four different reasons, and of course it can be for more than one reason too.

Foolish bravado: They don’t count the cost because in their limited experience, at least so far, they always have seemed to come out OK. In Luke 14:28-32, Jesus gives three examples: constructing a tower, building a foundation, and going to war, where it can be disastrous not to count the cost.

Gotten away with it many times: Most of the time if you don’t wear your seatbelt there are no consequences; you don’t get in a crash and a policeman does not stop you. So because of past success, some don’t want to do something that has a small chance of saving their life, even if it basically takes no effort.

Unfounded hope: They will pursue something, not even caring to estimate the odds of success, because the reward is so great. Imagine 10 million people buying lottery tickets, and you buy some too, because of the great payout.

Mind-numbing fear: They will pursue something, regardless of the odds of success, because they cannot imagine living with the result if they do not have success.

   See The Bible Knowledge Commentary : Old Testament p.792 for more info.

Q: In Ps 2:12, since Jesus is patient, how can His wrath flare up in a moment?

A: Psalm 50:3 compares the action of God’s wrath to a fire. A forest can be calm for many years, with the brush building up. When a forest fire starts, it is slow at first, and then races across the tops of trees faster than even a horse can run. Jesus is patient and gentle. However, that does not negate the fact that He also treads the winepress of the wrath of God (Isaiah 63:1-6; Revelation 14:19-20; 19:15b).

   The difference between God’s wrath and a fire is that God’s wrath is due to sin, and God patiently gives warnings and tells people how to avoid His wrath.

Q: In Ps 2:12, how can people be blessed who take refuge in someone whose wrath flares up in a moment?

A: The actions of a police force to arrest a murderer are a blessing to potential victims. Likewise, God’s wrath is a blessing to those who are oppressed by Satan and others. As standing upwind of a wildfire is better than downwind, God warns us that His fire is coming in Psalm 50:2. Do you want to be upwind or downwind of it?

Q: In Ps 3:1-8, was David a little paranoid here?

A: No. If you think people are out to get you, it is not being paranoid if they really are. Saul and his army were out to get David for years. After that the situation “improved”, after David was crowned king, to be a civil war. Imagine being on the run for years, and then having no enemies remaining. After Joab defeated Hanun the Ammonite, David probably thought that way when he took a walk on the roof of his palace. Actually, David’s greatest enemy, that almost got him killed, was his own sin.

   We see here that David had different modes, and it is OK for us to have different moods too. Despite all the time David spent fleeing first from Saul, then from Absalom, Psalm 3:5-6 shows that David could still sleep peacefully. When we are under a great deal of stress, we need to be able to give it over to God and sleep peacefully too.

   In our lives we might have times of hardship and times of calm, but we are always to be vigilant, because Satan prowls around like a lion seeking whom he may devour (1 Peter 5:8). We always have an enemy in our sin nature. Praise God who gives us victory in our lives! (Romans 7:24-25)

   See the Believer’s Bible Commentary p.550-551 for more info.

Q: In Ps 3:1-8, when people question if we are too old to manage what we are managing, plus we are suffering the consequences of poor, wicked decisions we made earlier, what should we do?

A: Even though the world might say its time to just give up and throw in the towel, we should not be disheartened but still draw near to God as David did. Because of David’s sin, which brought other people down too, and brough shame on God’s name. But despite David’s sin, David knew that God still loved him. When we are in a situation similar to this, God can help us keep our position, restore our lost position (perhaps with a different company), or else have something new for us to do. When God disciplines us, and we bear up under it, God can bring a blessing at the end. But one important aspect you have to do is choose whether you trust yourself as your shield or God as your shield. But will God protect you from ever encountering injustice? The Bible does not promise that any more than God will protect you from all hardship. But God will carry you through it. But one important aspect you have to do is choose whether you trust yourself as your shield or God as your shield.

   See The Tony Evans Bible Commentary p.508 and the Evangelical Commentary on the Bible p.374 for more info.

Q: In Ps 3:1-2, what are the kinds of opposition David faced?

A: First of all David might remember that Saul drove a spear in the wall to try to kill David directly. Second, Saul sent his army after David and his men. Third people spoke against David and his legitimacy as king. Even after Saul and Jonathan were killed on Mt. Gilboa, the opposition did not stop. So much for David up to his early reign. But while David would remember these things, this psalm, according to the superscript, was from a latter period, when David was running from Absalom.

   Later in his reign it was even worse. David was in deep trouble due to the loss of respect people had for David due to his own sin in adultery with Bathsheba and the murder or Uriah the Hittite. David left Jerusalem weeping, with his head covered and barefoot in 2 Samuel 15:30, because he was running from his son Absalom. Besides the physical threat, there was the emotional pain of his subjects, his former subjects who respected him, mocking and cursing him. They claimed God was done with David, and would no longer protect him, because of the adultery and treacherous murder that he did.

   What could David do? He could pray, keep his heart centered on God, and run. David was despondent here, even more than many of us do, and David’s solution, and ours was to draw close to God.

   See The Expositor’s Bible Commentary vol.5 p.74-76 for more info.

Q: In Ps 3:3, 7:10; 18:2,30; 28:7; 33:20; 59:11; 84:11; 115:9-11; 119:14; 144:2, what need to we have for a shield, and how is God our shield?

A: We need a shield, and God can be our shield in many ways.

Actual attacks that we see coming our way

Protect us from slander, with lies that can ruin good relationships

Our fears and paranoia about things that are not really problems.

Actual attacks that can hit us that we don’t see coming

Protect us from our own foolish and sinful decisions

Protecting our goods and financial position is less important that protecting our character on the inside.

   See The Bible Knowledge Commentary : Old Testament p.793 for more info.

Q: In Ps 3:4-5, what can you say to someone who is too stressed to go to sleep?

A: Just ask the person, even if it is yourself, is the world going to go according to your plan or God’s? Psalms often emphasizes that God is our shield and defender. Zechariah 2:8 says that God’s people are the “apple of His eye”. Philippians 4:6-7 says that we should not be anxious about anything, but pray to God and the peace of God, which transcends all understanding, will guard our hearts and minds in Christ Jesus. With God watching over you, there is nobody else that is powerful enough to fear.

   See The Expositor’s Bible Commentary vol.5 p.76 and the Believer’s Bible Commentary p.552 for more info.

Q: In Ps 3:7; Ps 5:10; Ps 7:6; Ps 28:4; Ps 35:1-8; Ps 54:5; Ps 55:15; Ps 58:6-8,10; Ps 59:5,12-13; Ps 68:21-23; Ps 69:15,22-25,27-28; Ps 79:12; Ps 83:9-17; Ps 109:1,7-15; Ps 137:8-9; Ps 141:10, should we pray for God to harm our enemies?

A: These are called “imprecatory psalms”. Here are three points to understanding their proper place in the Bible, followed by a different view.

God gives us examples as well as good instruction. The Book of Psalms gives examples of people’s prayers. They show David and others praying when joyful, depressed, loving, and feeling vengeful.

Some feelings in Psalms 35:5-8; 42:11a; 7:8; 69:22-28; 109; 137:9 do not reflect loving our enemies as God taught in the New Testament. These psalms show that we should pray for what is on our hearts. God does not have to say “yes” to every prayer, but when we open our hearts before God, let’s do so with an attitude that God can change our hearts.

A higher standard is required of us than of them, according to Chrysostom (c.397 A.D.) in Miscellaneous Works 151,288. Christians are to love their enemies as Jesus taught in Matthew 5:43-8 and Luke 6:27-35.

   See Encyclopedia of Bible Difficulties p.245-246 and Hard Sayings of the Bible p.280-282 for more info.

A different view: appeal for justice: 735 Baffling Bible Questions Answered p.150 has a rather different view. It says, “While this has bothered some Christians, it should not. ... These are not curses expressing ill wishes against some harmless fellow who insulted the psalmist. There are appeals for justice, addressed to the supreme court of the universe. [These] are expressions of faith and restraint. Rather than take personal revenge, the psalmists leave vengeance in the hands of God and ask only that he do justice.”

   This “appeal for justice” applies to Revelation 7 and some psalms such as 7:6, but not others such as Psalm 137:9. When Critics Ask p.242 says similar, also adding that in the Old Testament there often was not much distinction between the unrepentant sinner and his sin.

Q: In Ps 3:7-8, what is important about righteous David’s call for help to God here?

A: The question is not correct, David was not righteous, but repentant. David had this coming to him, and God even sent it, as Nathan prophesied that the sword would not depart from David’s house in 2 Samuel 12:9-12. David’s actions caused others to blaspheme the name of God according to 2 Samuel 12:14.

  So the important point is that this is not the prayer of a righteous man praying to God to protect his faithful servant. This is an unrighteous, but repentant man, under God’s discipline and curse for what he did, drawing near to God to protect him despite being under God’s judgment that he deserved.

   After David committed adultery with Bathsheba and had his loyal soldier Uriah the Hittite killed, God prophesied through Nathan that the sword w2ould not depart from David’s house. After David’s son Amnon raped his half-sister Tamar, and David did nothing. Absalom took matters in his own hands and had Amnon killed, probably losing whatever respect he still had for his father in the process. David is, in part, praying for God to help him out of his own mess that was a consequence of his sins. David did not make any demands, but He had the hope that God would be merciful.

Q: When was Psalm 4:1-8 written?

A: The subscripts, which are not scripture and not always correct anyway, do not tell us when this is written. But based on some similarities and placement, perhaps Psalm 3 was written when David was anxious running from Absalom, and Psalm 4 is the next day when he has confidence in God. David has gone from being fearful of those out to get him, to “How dare they! God will get them instead”, which in Absalom’s case is what happened. The Blue letter Bible also says it is probable that it was written then.

   See The Bible Knowledge Commentary : Old Testament p.794 for more info.

Q: In Ps 4:1-8, what is a summary of what David is saying here?

A: This is not so much a prayer as a meditation on God. David has three points, which are interspersed throughout this psalm. First, David is calling other to stop scoffing at God and turn back to Him. Second, David would remind them, and himself, that God protects His servants and has them thrive. Third, David reminds himself not to sin, or be anxious about God preordained plans, but that he can lie down confident in God’s providence and sleep in peace.

Q: In Ps 4:1, 5:1, 6:1, 8:1, 9:1, 12:1, etc. before the psalm, what are these things: Neginoth, Gittith, etc.?

A: These are musical instruments. The New Testament church was expressly commanded to sing to each other in psalms in Colossians 3:16. Unfortunately, we do not know what the musical instruments looked like or how they sounded. Perhaps we will know we join in the worship with musical instruments in Heaven in Revelation 5:8; 14:1-2; and 15:2.

   As a side note, most Church of Christ members, Mennonites, and Amish do not believe in using musical instruments in church, only singing.

Q: In Ps 4:1, 5:1, 6:1, 8:1, 9:1, 12:1, etc. apart from the Bible, when do we know that musical instruments were first used?

A: It used to be that unbelieving critics of the Bible found these references “instrumental” in proving these passages were anachronistic as skeptics believed that musical instruments were not invented until much later. However, Can Archaeology Prove the Old Testament? p.33 points out that lyres, flutes, harps, and even a double oboe [=double-pipe] were used in ancient times. The Wycliffe Dictionary of Biblical Archaeology p.397-399 gives many examples.

   A golden lyre and a silver flute were found at Ur (c.2500 B.C.), and a picture of a lyre is on a painting in the Beni Hasan tomb in Egypt 1900 B.C.. A picture of a harp is in the temple of Hatshepsut at Karnak. Ur, Kish, and other Sumerian cities had sistrums (castanets). The Wycliffe Bible Dictionary p.1161-1163 has photographs of ancient Egyptian harps, flutes, a cave painting of a harp, a double flute [pipe], and a lute-like instrument (c.1450 B.C.), and a sistrum from ancient Egypt. A photograph of a harpist, lute players, and two flute players c.1350 B.C. is in The New International Dictionary of the Bible p.678. On p.679 it has photographs of a wall painting of a harp, lute, double-pipe, and lyre. It also shows the lyre found at Ur, c.2500 B.C. with a gold head of a bearded bull, and a wooden soundbox. On p.681,683 it has photographs of cylindrical rattles (c.1200-1000 B.C.) and a zither player in Tell Asmar (2000-1000 B.C.)

Q: In Ps 4:1, in what ways is God our righteousness?

A: God is the standard of righteousness. Christ became our righteousness, dying on the cross to satisfy the righteous demands of God. So we are now currently pronounced judicially righteous before God, because Christ, the Righteous One, is our righteousness. Finally, the Holy Spirit empowers us to live a righteous life here on earth now.

   See the Believer’s Bible Commentary p.552 for more info.

Q: In Ps 4:1, why does it sometimes seem like God is not listening?

A: God always listens to the prayers of godly people, but sometimes God answers no. Other times, God does not respond as quickly as we might desire.

   For ungodly people, it is not that God cannot hear, but sometimes people’s sins are such that God chooses not to pay any attention to their prayer, as Psalm 66:18 shows.

Q: In Ps 4:1 and Ps 5:1, why do we have to ask God to hear our prayer, since He already hears everything? Come to think of it, if God were not hearing our prayer, there would be no point in speaking to someone who did not hear you.

A: The Almighty does not need any power in our prayers, the All-knowing does not need to be informed of the situation. A good, very-loving God does not need to be persuaded to be good and loving either. Rather God, who is free to do as He pleases, has chosen to hear our prayers, to be glorified by our praise, and to use His promise of answering our requests in His will to accomplish His desire.

   Now God gave dominion over the earth to Adam and Eve. When they sinned, they forfeited at least part of that dominion to Satan. Satan is now the prince of this world (John 12:31; 14:30; 16:11), the god of this age (2 Corinthians 4:4), the ruler of the air (Ephesians 2:2), and the whole world is under the sway of the evil one (1 John 5:19). However, God’s promise to us to answer our prayers overrides all dominion Satan has snatched away.

Q: In Ps 4:2, how do men turn David’s glory into shame?

A: David’s glory here is glorifying God. Nobody can take away from God’s true character or glory. However, believers on earth can glorify God, (or not glorify God) by their lives and actions. Finally, unbelievers could scoff and ridicule David’s faith and trust in God. People tend to get angry about many things. But we focus on being offended by things against us, but rather things that anger God.

Q: In Ps 4:2, how do some people today love what is worthless?

A: People can become attached to the strangest things. They can even write songs about drugs, getting drunk, or things that harm themselves. They can seek experience and relationships that will bring only sorrow. They can focus on what is meaningless, and just never have time to ponder, much less do, anything that is meaningful. Some people’s lives revolve around fame, sports, and fashion. See 1 John 2:16, where three main temptations are the lust of the eyes, the lust of the flesh, and the pride of life. Last but not least, in heaven imagine yourself talking with an angel, and trying to explain to the angel exactly the reasons why some people are so in love with collecting little pieces of paper. To an angel might seem absurd that people are so obsessed with what humans call money.

   See The Tony Evans Bible Commentary p.509 for more info.

Q: In Ps 4:2, why would anyone actually seek delusions?

A: Many people would not seek what they knew to be a delusion. People have given their lives for some foolish causes, but no one willingly would die for what they knew was a lie. On the other hand, many people do seek what they themselves realize are delusions, whether the delusion is found at the bottom of a bottle, in a drug, or in a superficial relationship.

Q: In Ps 4:2 (KJV), what does it mean, to “seek after leasing”?

A: This King James Version expression made sense to readers 400 years ago. Today, the NKJV translates this as “seek falsehood” and the NRSV says, “seek after lies”. The NASB says, “aim at deception” and the NIV 1985 translates this as, “seek after false gods”.

Q: How does Ps 4:4 relate to Eph 4:26 and Ps 37:8?

A: Psalm 4:4 tells people (both believers and unbelievers) if they are going to be angry do not sin. Still your heart when you are on your bed. Ephesians 4:26 says not to let the sun go down on your anger. Psalm 37:8 tells believ3ers just to stay away from anger. Finally, James 1:20 says that the anger of man does not produce the righteousness of God.

   See the Believer’s Bible Commentary p.552 for more info.

Q: In Ps 4:7, Hos 2:9, Joel 1:10,17; 2:19; 6:17; 14:7, and Zech 9:17 (KJV), how could there be “corn”, since corn was not known in the Old World until Columbus came to America?

A: The King James Version translated this word correctly, for 400 years ago, the English word “corn” meant grain. “corn” did not acquire the modern meaning of maize, or “corn on the cob” until later.

Q: In Ps 5:1-3, David is saying he has the discipline of meditating and speaking to God every morning. What good habits should we form every morning?

A: Every morning have the discipline to thank God for the day and commit your day to God. We can have a morning quiet time of praying, reading God’s word, and thinking about it. Even if it is only seven minutes (as a booklet suggested) that is infinitely better than zero minutes. It is not that we are taking time out of our busy day; rather, it is taking time for what is important in our day. One good resource for daily devotion materials is Our Daily Break, odb.org.

   See The Bible Knowledge Commentary : Old Testament p.794-795 for more info.

Q: In Ps 5:2 what is touching about how David addresses God?

A: It would sound a little strange today for the president of the country to address God as “my President”. Yet that basically is what was doing. David was the king, and David was purposefully addressing God as “my King”. David knew who was in charge of his coronation as king, and it was not David. It was God. Also note that all the psalmists and prophets in the Bible never saw a need to pray to Enoch, Noah, Abraham, Moses, Samuel, or any human “saint”. They were godly people, but nobody was ever told to pray to them. David also did not pray to any angels; only to God. In the New Testament nobody did either.

   See the Believer’s Bible Commentary p.553, The Expositor’s Bible Commentary vol.5 p.87, and The Tony Evans Bible Commentary p.509 for more info.

Q: In Ps 5:3 and on, what is a key principle of prayer here?

A: Once we pray to God, we should wait for the answer, not impatiently take things into our own hands. As F.B. Meyer said, We miss many answers, because we get tired of waiting on the docks for the returning ships.”

   See the Believer’s Bible Commentary p.553 for more info.

Q: In Ps 5:4-6, 9-10, why does David have such a focus on the doings of the wicked, and should we?

A: There are two complementary answers.

Personally, wicked people were out to get David throughout much of his career. In addition, they wanted to destroy his country and what he loved. Even if people are not physically out to get you, wicked people are very industrious in working to destroy families, and the society, country, and world we live in. They might be working out in the open, or working more secretly. So we should be concerned about that.

Towards God, let us pray against wickedness, in its many forms, in our society. Today, let us not pray for their evil people’s destruction, but for their salvation, removal, and destruction of the results of their wickedness. Let us pray that they turn from their wicked ways, but pray that we turn from our own wicked ways too.

Q: In Ps 5:4-6, what does this say about God’s emotions?

A: First of all, this has nothing to do with Christ’s human nature, because Psalms was written prior to Christ’s incarnation. There are two possible answers.

Anthropomorphic: If God had no emotions whatsoever, then the God would not take any less pleasure in evil than in good. In that case, God would not feel anything, and Him not taking pleasure in something would be moot point.

Real emotions (though not identical to ours): Psalms 5:4-6 implies that God takes pleasure not in wickedness but in good. God “hates” (sane’ta) workers of wickedness, and “abhors” (yeta’eb) bloodthirsty and deceitful people.

   See The Expositor’s Bible Commentary vol.5 p.88 for more info.

Q: In Ps 5:5-6, since God abhors bloodthirsty and evil men, why did God take mercy on Saul of Tarsus, who later changed his name to Paul?

A: God’s wrath is severe toward those who do not repent. But God is also full of mercy and grace. God is also “persistently patient”. Ezekiel 18:23,32 says that God does not desire the death of the wicked, but rather that they turn from their wickedness and live. See also Ezekiel 33:12-20.

Q: In Ps 5:5, how does God hate all who do wrong?

A: Here are seven things to consider about God’s love and hate.

God has mercy on all He has made (Psalm 145:8,13b), for God is love (1 John 4:8b).

God also has wrath, that He “expresses every day” (Psalm 7:11)

God can both love and hate. Paul and the rest of us were “objects of wrath” (Ephesians 2:3) before we were saved. God can hate the sin a non-believer (or believer) is committing, and yet at the same time know that the person will repent and is going to Heaven.

God’s hate can be temporary for some. God used Jonah to warn of impending doom to the Ninevites. When they repented, then God relented.

God’s hate can be permanent for some. For those who rejected God’s kindness and refuse to follow Christ, God judges them, and either hates them forever, or else perhaps after their judgment God simply chooses to be indifferent to them.

God’s love, wrath, and other emotions are sincere. Hard Sayings of the Bible p.263-264 points out that an error of Thomas Aquinas, Calvin, and other Reformers taught that God is “impassable” in not having any emotions. Many in the Reformed churches today think the same. Tertullian (198-220 A.D.) taught that the Father did not have emotions or wrath, but the Son did. This view of impassability might be a carry-over from Platonic philosophy. However, Scripture is clear that God’s love for us is not just an act, as neither is God’s wrath. God delights in His children and hates sin. If God the Father did not have emotions, then how could God love us.

God expresses His emotions in time when events occur. God can delay His wrath too, but regardless, God expresses His emotions in time. This is an important point to show that God is within time as well as outside of time.

   735 Baffling Bible Questions Answered p.150 says, “Those who believe in God and turn to that which is right stand safe within the circle of God’s love. Those who reject God and do evil stand outside that circle in the realm of judgment. God loves (accepts, forgives) the believing sinner; God hates (decisively rejects, is committed to punish) the sinner who will not believe or turn to the Lord.” (italics in the original) God being “committed to punish” is a sobering phrase to ponder. See also When Critics Ask p.235 for more info.

Q: In Ps 5:6 (KJV), what does “speak leasing” mean?

A: Modern translations say, “speak lies”.

Q: In Ps 5:7, are we supposed to worship in fear?

A: We are to come before God in fear, rightly understood. We come before the Almighty God, who expresses His wrath, in reverence, and gratitude because of His justice, mercy, and love for us. The NASB and NIV 1985 say “reverence”. The word that is love or mercy in some translations, is the Hebrew word hesed. It is a common word, but it is a bit difficult to translate its full  meaning. It does not mean just “mercy”, but rather “covenant love”, “loyal affection”, or “unfailing love”, that is based on commitment as well as feeling.

   See The Expositor’s Bible Commentary vol.5 p.89, The Bible Knowledge Commentary : Old Testament p.795 and The Tony Evans Bible Commentary p.509 for more info.

Q: In Ps 5:7, how could David look forward to worshiping toward God’s holy temple, which was not built until Solomon’s kingship?

A: There are three ways this is true.

In the last part of the verse, the Hebrew word here, hekal, means both temple and tabernacle.

David was looking forward to worshipping God later, in heaven.

Superscripts in the psalms are not scripture, and perhaps it was written by someone else later.

   In the first part of the verse, he Hebrew word for “house” (really “housing”), (very similar to the Semitic, Arab, and Turkish words, beth, bet, beit), was also what they called their tents, and it can be translated “home” as much as “house”. In fact one term for a tent (made out of camel skins and hair) is a “hair house”).

   See The Bible Knowledge Commentary : Old Testament p.794 the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.123,124, and The Expositor’s Bible Commentary vol.5 p.86-87 for more info.

Q: In Ps 5:9, what is God saying about some people?

A: Some people lie so much that you are better off not trusting a single word that they say. The flip side is that we should be known as people of our word, that non-believers as well as believers know they can trust. We will keep our word, “even when it hurts.” The only time we should break our word is when keeping it would be disobeying God.

Q: In Ps 5:9, what is an open sepulchre or tomb?

A: You want to walk around an open grave site. You don’t want to fall in, and you don’t want the bad stench and possible disease coming out, and possibly getting on you. Someone might also dig an open grave in advance, if they plan on murdering someone and quickly throwing their body in there. You don’t want to have the appearance of guilt by association with someone with “stinky words”, and you don’t want to pick up their habits of gossip, foul language, and other speech. Finally, you want to stay clear of any traps someone might make for you with their words.

   See The Tony Evans Bible Commentary p.509-510 for more info.

Q: In Ps 5:11-12 and Ps 6:8-10, what is a key point of these psalms?

A: This point is illustrated in other psalms too, but it is directly stated here. Even when times are tough, our attitude and response should be based on confidence in God.

   See The Tony Evans Bible Commentary p.510 for more info.

Q: In Ps 5:5-12, what is the secondary message, or counterpoint, in this psalm, sort of “hiding in plain sight”?

A: This psalm is easy to understand as starting the morning committed to God, and alternating between fighting in praying against wickedness and confidence in God’s working. But just as two frequencies of radio waves can pass through the same location (for two different radio channels), this psalm also resonates on a second “frequency” (to put it in electrical engineering terms).

   This psalm can be considered as a study in contrasts and interactions for the very important subject of loyalty.

David loyally meditates and prays to His king every morning.

God does not take pleasure in rebels against Him.

God hates, destroys, and abhors, those who desire to kill people and the deceitful who kill trust.

By God’s loyal love, David has confidence in coming to God despite the disloyal.

 The rebels are unfaithful, deadly, flatterers, who will fall by their own deceitful counsel.

By we put our trust in God, confident that He will defend us.

Q: In Ps 5:5-12, how did you feel when someone was not loyal to you, and you felt they should have been?

A: Sometimes expectations of loyalty are misplaced. For example, some political leaders expect their followers and officials selected by them to be loyal to them, no matter what. They expect this personal loyalty to be above ;loyalty to their country. Sometimes a boss might expect his subordinates to be loyal and support everything he intends to do; even things that will hurt the company for his own perceived gain. Your parents and children might expect you to be loyal and do anything to help them. Will you? - including lying for them or stealing for them? They might not understand you if you refuse to sin by lying for them.

   But whether the expectation of loyalty is misplaced or not, it can still hurt a person when they feel betrayed. Either the person who is viewed as the betrayer does not feel they have the same obligation of loyalty, or else they just really don’t care. I know someone who ran an export/import business, and came to find out that one person working for her was giving the private company information to one of her competitors, causing her to lose revenue to the competitors. So she spoke with him and fired him. He said he was sorry and asked for his job back. Obviously she and he had a very different perception of the seriousness of what she did. It is surprising to find the number of military and government workers who sell secrets to other nations. Some might do it out of hatred for our country, some of money, some due to threats against their family, and some because they don’t think “making everyone happy” is so serious a problem.

   People also see disloyalty in gossip. When someone gossips to you, they will probably also gossip about you. Even many non-believers know that, and if you bring gossip to them, the reward for your supposed “present” will be they will trust you less.

   If someone was friendly towards you, and then they turned 180 degrees away from you, one thing to ask to try to understand them is whether they perceived you were being disloyal to them.

Q: In Ps 5:5-12, what can you do to both appear and actually be more loyal to people and things you should be loyal to?

A: There is a three-pronged approach here. On one hand, you can tell them you “have their back” and they can count on you. Second, be reliable, able to be counted on to do what you say if at all possible. Third, and equally important, let them be clear in advance the things you refuse to do for them, such as illegal things and lying. Some companies might not want to hire a salesperson or manager who is not willing to lie for them. Instead of having that position, and then finding out that expectation later, it is better to vocalize this up front, and not be considered for the position.

Q: In Ps 6:1, what does the Hebrew word “sheminith” mean?

A: This Hebrew word means “eighth”, and it could refer to an eight-stringed instrument or an octave. See the New International Bible Commentary p.561 for more info.

Q: In Ps 6:1-10, what two things are troubling David?

A: First of all, in Psalm 6:1-5 David is groaning, apparently with sickness. Second, in Psalm 6:7-10 David is troubled by his enemies. Sometimes multiple troubles can hit us at once, as happened to Job.

   See the Believer’s Bible Commentary p.554 and the Evangelical Commentary on the Bible p.374 for more info.

Q: In Ps 6:1-10, what kind of psalm is this?

A: This is the first of seven of what are called penitential psalms. David does not spell out what he did wrong, but believes it is because of God’s anger and displeasure. The first two phrases, in verse 1, come out a bit different in Hebrew than in English. They are very emphatic. They can be translated more precisely, though less fluidly translated “Not in your anger rebuke me, and not in your displeasure discipline me.” Technically David is not asking to be punished at all, but he knows that if God in His full anger punish him David will not survive.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.130,131, The Bible Knowledge Commentary : Old Testament p.795, and The Expositor’s Bible Commentary vol.5 p.97 for more info.

Q: In Ps 6:4-7, when should you just bear up under an adverse condition vs. pray for deliverance?

A: In addition to being in pain in verse 2, and perhaps being about to die in verse 5, David is also just worn out from his sickness in verse 6-7. In other words, David was not only sick, David was also “sick of being sick”. You see in this prayer a certain desperation, where David feels he can’t take it any more. At least that is the same tone throughout the psalm until God refreshes his spirit in verse 8. It is always fine to pray for deliverance. On the other hand, God does not always answer “yes”. Paul prayed for deliverance from his thorn in his flesh in 2 Corinthians 12:7-10.

   See The Bible Knowledge Commentary : Old Testament p.798 and The Believer’s Bible Commentary p.555 for more info.

Q: In Ps 6:5, what do you think of David’s argument that he can’t serve God any more on earth if he dies?

A: While that is true, we have to be careful in thinking that “God needs us” to accomplish His will. God can raise up other people, as Mordecai said in Esther 4:14. God might also have things He specifically wants us to do right now in heaven. But Paul had a similar thought to David’s in Philippians 1:20-26.

   It was not revealed to David as complete knowledge we have about Jesus, heaven, Hell, and the new Heaven and earth. But that is OK; David prayed to God with the light that he had, and his prayers were pleasing to God.

   See the Believer’s Bible Commentary p.555 and The Tony Evans Bible Commentary p.482 for more info.

Q: In Ps 6:5 and Ps 115:17, do the dead not remember God?

A: The “dead” do not praise God, as Psalm 115:17 reminds us. That is why we need eternal life, and in Psalm 115:18 David said that believers would praise God forevermore. David did not know what we know about Heaven, the new heaven and earth, etc., but David wrote with the light that he had. Today we know so much more, though we still don’t know everything. But today it seem we are not as much limited by what we know, but by how much we trust.

   See the Believer’s Bible Commentary p.553 for more info, and 1001 Bible Questions Answered p.159-161 and the discussion on Ecclesiastes 9:5-6 for more extensive answers.

Q: In Ps 7:1, what do we know about when this psalm was written and Cush the Benjamite?

A: We don’t know anything else about Cush, who was opposing David, except what is in this superscript. This likely was written when David was running from Saul in 1 Samuel 22:8; 24:9; 26:19, as The Bible Knowledge Commentary : Old Testament p.796, the Believer’s Bible Commentary p.556, the New International Bible Commentary p.562, the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.137,and The Tony Evans Bible Commentary p.510 all say. The Blue Letter Bible, https://www.blueletterbible.org/study/parallel/paral18.cfm thinks it was written when David was fleeing from Absalom in 2 Samuel 16. However, it does not make sense for David to say verses 3-4 after he had Uriah murdered.

Q: In Ps 7:1, what is David’s trouble here?

A: It is not sickness or even enemies physically attacking him. Rather, Cush was telling King Saul, a fellow Benjamite, that David was disloyal to him. Attacks of slander can be just as serious as other attacks.

   See the New International Bible Commentary p.562, The Believer’s Bible Commentary p.556, The Expositor’s Bible Commentary vol. 5 p.100, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.138 for more info.

Q: In Ps 7:3-5, since David prayed that enemies kill him if he rewarded evil to him who was at peace with him, why did this not happen after he had Uriah the Hittite murdered?

A: God could have had this happen, but God chose to be merciful to David and not give David the punishment and death David rightfully deserved.

   At the time of writing this psalm, David says that he had not done any of these things, and if he had, then he is willing to face the music. But David sang a different tune after having Uriah the Hittite killed.

   See the Believer’s Bible Commentary p.556 for more info.

Q: In Ps 7:7-8, when David asked God to judge him according to his own righteousness, does this prove that good works saved in Old Testament times?

A: No. The psalms record the prayers of David and others, and this is what David prayed to God. It does not say that David understood things perfectly here. But as the Bible teaches us in David’s life later, David did not want God to judge him according to his righteousness after his sin with Bathsheba. You can see this in Psalm 51. Also, God did not like that David was a man of blood.

   See Bible Difficulties & Seeming Contradictions p.227 for more info.

Q: In Ps 7:8, did David wanting to be judged according to his own righteousness an example of works righteousness?

A: David’s prayer was not wise. Psalm 7:8 shows us that we can pray anything to God, but we have to read all of Psalms and about David’s life to understand what is wise and what is not. See the discussion on Psalm 35:24 for the answer.

Q: In Ps 7:11, is God a happy being, since He expresses His wrath every day?

A: Yes, God is happy, and God also expresses wrath. Consider four things as you ponder God’s emotions.

1. God has emotions somewhat like humans do. God can be happy, angry, sorrowful, etc. Jesus had normal human emotions on earth, and nothing indicates that Jesus lost anything, human or otherwise, when He ascended to Heaven.

2. Contrary to what a few (but probably not most) Calvinists say, when the Bible teaches that God expresses love, or other emotions, that is not just anthropomorphic. In other words, when God says He loves us, that is not just a pretense so that humans could better relate to a stone-cold, emotionless God. Rather, the Bible is sincere, and any argument that said God did not really have love, tenderness, or compassion is a two-edged sword that would show with equal effect that God does not have anger, wrath, or even care. In contrast, Romans 8:26-27 says that the Spirit intercedes with us with groans too deep for words. God not only has emotions, but He also has emotions even deeper than we have.

3. God is happy and blessed, especially when we express our love to Him in worship and service, God delights in His people (Zephaniah 3:27) and enjoys our praying to Him.

4. However, do not think that with God either the kinds of emotion, depth of emotion, or simultaneous feelings are restricted to human standards. God can relate to every being in the universe at once. To put it simply, God can be happy for billions of different reasons, be angry for billions more different reasons, per second, for all the seconds of time, simultaneously to Him.

Q: In Ps 7:14-16, 9:15; 35:8; 57:6; Prov 26:27, what are some ways people who conceive trouble get the trouble turned back on them?

A: The other verses all talk of the concept of a pit that a person digs, and then falls into it themselves. When you dig a trap to catch a person, make sure the person who is caught is not you   Some who have betrayed others have been betrayed themselves. Some, such as Jacob, who heated others, were cheated themselves, such as by Laban. Some, such as David, who had someone killed unjustly, like Uriah, were almost killed by his own son, Absalom.

   See The Bible Knowledge Commentary : Old Testament 797 and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.146 for more info.

Q: In Ps 8:1-9, what is the structure of this psalm?

A: Like many psalms and other Hebrew poems, this is a chiasm. It has the following structure.

1a How majestic is God’s name over all the earth

-   1b-2 God’s glory above the heavens

- -   3-4 Why is God so interested in humanity?

- -   5 God has crowned humanity with glory and honor

- 6-8 God gave humanity dominion over the earth, animals and sea life

9 How majestic is God’s name over all the earth

   See The Expositor’s Bible Commentary vol.5 p.109 for more info.

Q: In Ps 8:1-2, what four things do these two verses say about God’s majesty?

A: Just looking at the earth, you can see the grand wonder of creation in all of it.

How much more the heavens too.

Even a child can see how great the Creator is.

   This will silence God’s enemies who should know better if they had their eyes open. Sometimes the small pinprick of a child’s question can pop a skeptic’s balloon.

   The New International Bible Commentary p.562 and The Expositor’s Bible Commentary vol.5 p.109 have an important caution here though. In all of scripture, nature is never praised for its own sake, but to give praised back to God.

   In a society that thinks people are the center of the universe, freethinker’s A.C. Swinburne’s “hymn” take the cake. “Glory to Man in the highest! For man is the master of things”. So Psalm 8 is about having perspective of our place in God’s creation. So how is life treating you, living on this speck of dust we call earth?

   The last part of verse 1 is usually translated “You have set your glory”, but the literal Hebrew is the imperative (command or request) to God to “Set your glory”. The first way is a description of God’s majesty, the second is a supplication, sort of like “Holy be your name” in the Lord’s prayer.

   See The Bible Knowledge Commentary : Old Testament p.797, the Believer’s Bible Commentary p.557, the New International Bible Commentary p.562, and The Tony Evans Bible Commentary p.511 for more info.

Q: In Ps 8:1, how is God’s name excellent “in all the earth”, since some on earth do not know and recognize Him, then or now?

A: God’s creation, earth, plants, animals, and so forth praise God by showing His ways. Creation is not perfect; it too was subjected to frustration at the Fall (Romans 8:19-22). Even so, it still shows God’s power and character in Creation, regardless of whether a person recognizes it or not.

Q: In Ps 8:2, how has God ordained praise out of the mouth of babes?

A: Praise extends from the cradle to the stars. God ordained praise out of the mouths of babes in at least three ways.

1. Have you ever seen three to five year old children singing songs of praise? You have to actually see their darling, undivided enthusiasm to understand. Matthew 18:2-5 says that we cannot come to Jesus except as a little child. That does not do much for our pride.

2. Even the cooing and crying of infants is a testimony of just how wonderfully made we are (Psalms 139:14). As that infant learns to smile and chooses to first say words, such as “da-da” and “ma-ma”, we can see that adorable child is not just an incredibly complex logic program, but an incredibly wonderful person with a will, emotions, and curiosity. How many computer programs do you know of that can look up at the night sky, point to the moon, and with the enunciation of a two-year old, ask “what’s that?”

3. Sometimes even the words of the simple understanding of children can silence the most sophisticated arguments of those who are against God.

   See the Believer’s Bible Commentary p.557 and Evangelical Commentary on the Bible p.375 for more info.

Q: In Ps 8:3, since everything [allegedly] started by random chance from the Big Bang”, how do the heavens praise God?

A: Nothing could have started by random chance, as things do not happen for no cause whatsoever. However, God created the universe, there had to be a first cause.

   If a person says the universe started by chance, ask them to list all the things they know of that occurred to no cause whatsoever. Secular scientists says that with the possible exception of the decay of the nucleus of any particular atom, which we know very little about, they have not observed a single thing that occurred without any cause whatsoever.

Q: In Ps 8:4, how does denying God degrade humanity”?

A: If there were not a God who gave dignity and meaning to people, then what basis would be of any higher value than a mosquito, or a test tube full of chemicals? Apart from God, and compared to the universe, how important are we. Contrary to what you might think, we are NOT specks of dust. Rather, the earth is a spec of dust, and we are living on a tiny piece of a speck of dust. We would have no basis for we have any higher meaning than a society of gorillas or wolves. But God made us in our image (Genesis 1:26-27), we go from dust to glory.

  As an aside, the Hebrew word for man here, ‘enos, means a mortal, weak human. Seth’s son was named Enos.

   See the Evangelical Commentary on the Bible p.375, The Believer’s Bible Commentary p.557, The Expositor’s Bible Commentary vol. 5 p.112,113, The Bible Knowledge Commentary : Old Testament p.797, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.154 for more info.

Q: In Ps 8:4, given the advances in the field of artificial intelligence in computers, are we close to making computers that can think like humans?

A: No. The most complex artificial intelligence systems humans have constructed fall far short of even medium complexity vertebrate brains, let alone human brains. Whether you are talking about neural networks or expert systems, the answer is no. See the next two questions for more info.

Q: In Ps 8:4 have advances in regular and hybrid neural network technology produced computer programs that think similarly to humans?

A: No, there is no comparison. Physically the human brain cell has approximately 10¹¹ brain cells (neurons), and 10¹⁵ connections (axons). Information is transmitted by two distinct mechanisms: one is an analog preprocessing step using a sigmoid function, and the other is an apparently digitally encoded process. We do not yet understand the details of the second mechanism. Variations of the first mechanism alone are what we commonly use in computer neural networks.

   As to whether neural networks can learn, the answer simply depends on the definition you choose for learning. Having worked with back-propagation neural networks for three years, neural networks have amazing abilities as multi-variable nonlinear function approximators and empirical models. Some might think a human brain can be thought of as a massively large neural network with two mechanisms of information transfer. However, the difference between a brain and a neural network is one of kind as well as degree. Even the most adaptive of neural networks, and combinations of neural networks, genetic methods fall far short of the intuitive reasoning, feeling, desires, and consciousness of even a typical mammal.

Q: In Ps 8:4, have advances in expert systems software program made computers that reason similarly to humans?

A: No. There are a variety of expert system methods: forward chaining, backward chaining, depth first, breadth first, and so forth. However, we are far greater than an expert system with learning capabilities, as we have the will to choose which expert system method to use. In fact, we can choose when to choose which type of reasoning to use. In fact, we can choose with a nearly infinite regression of choices. The difference between our brains and a hypothetically massive, adaptive, object-based expert system is one of kind as well as degree. Expert systems can function as “intuition”, but expert systems cannot create new things, compose music that others agree appreciate for a good beat and a catchy tune, and meaningful interplay with the lyrics.

Q: In Ps 8:4, have advances in software programs such as the “Eliza” software program made computers that reason similarly to humans?

A: Eliza was a clever computer program written a number of years ago that was intended to mimic an active listener. I have heard of one secretary who interacted with it and mistakenly thought Eliza thought like a real person. Eliza worked by picking up on the main nouns and verbs in the sentence, and asking questions that echoed back those words. That was from 1964 to 1967.

   These days, in 2024, I have read in east Asia that some girls have “virtual boyfriends”. These are AI systems that they can talk to and share their struggles with, but there is no actual person. They fully realize their conversation partner is not a real person, but they do this instead of interacting with real people.

Q: In Ps 8:4 it talks about man, but from Ps 8:5-9 it switches to God or Jesus. Am I correct?

A: Your question is actually just the “tip of the iceberg” of a much larger one. The last part of the psalm, of everything being under His feet, does in fact refer to Jesus as Hebrews 2:5-9 and 1 Corinthians 15:27 show. However, the larger issue is: how does Psalm 8 relate to humankind?

   The entire psalm is but how nature in general glorifies the majesty of God. It starts with immenseness of the heavens and then continually narrows its focus, down to man, and then down to the Son of Man. First it contrasts the heavenly bodies with puny humankind in general in verse 5, asking what is so special about man, - and the Son of man. It answers by saying that while man seems a little lower than the heavenly beings now, he is/will be ruler over them.

   So how does this refer to man?

Prior to the fall, man used to have dominion over the whole earth, according to Genesis 1:26-28. However, Psalm 8 is saying more than just how it could have been, or how it used to be.

But not today. Psalm 8 does NOT refer to our present situation, as Hebrews 2:8 teaches. Today this fallen, sin-filled world is under the dominion of the evil one (1 John 5:19). Satan is the prince of this world according to John 12:31; 14:30.

Yet Jesus, the Son of Man, is declared to receive all dominion according to Ephesians 1:22; Hebrews 2:6-8; Colossians 1:16-20; and 1 Corinthians 15:27. So while this psalm is not messianic, it does have a messianic application.

But don’t stop with Jesus. Psalm 8:5-9 refers directly to the Son of Man (Jesus), but Ephesians 2:6 says that believers will have the privilege of being co-seated with Christ on Christ’s throne. Christ is the judge, but those under Christ will judge the world and judge angels according to 1 Corinthians 6:3. So while Psalm 8:4b-9 refers to the Messiah, we inherit the benefits of what the Messiah does for us, and so believers have not just the same state as before the Fall, but even better.

   See the Believer’s Bible Commentary p.557-558 and The Expositor’s Bible Commentary vol.5 p.110 for more info.

Q: In Ps 9:1-20, what is interesting about the structure of this psalm?

A: Both psalms 9 and 10 are a part of the same acrostic, with the first letter of every phrase the successive letter of the Hebrew alphabet. Psalm 9 has aleph (A) to Kaph (K), and Psalm 10 has lamed (L) to Tau (T). In book 1 almost all psalms have a title, except for psalm 10. In the Septuagint, the Vulgate, and some ancient Hebrew manuscripts Psalm 9 and 10 are written as one psalm. The only counter-argument is that the tone of psalm 9 is triumphant, while the tone of Psalm 10 is a complaint and prayer over godless people.

   See the New International Bible Commentary p.563, the Believer’s Bible Commentary p.558, The Expositor’s Bible Commentary vol.5 p.114-115, The Bible Knowledge Commentary : New Testament p.798, and Evangelical Commentary on the Bible p.375 for more info.

Q: In Ps 9:1, does God ever want us to be boastful?

A: Actually, Yes, about Him. But no, we are not to boast about ourselves.

   We should praise God, not just privately but also to others, about what God has done. Be careful though; sometimes under the guise of boasting about what God has done, … though you …, it can really be boasting about yourself under the pretense of praising God. When magnifying the Lord in front of others, try to keep yourself out of the picture.

Q: In Ps 9:5-6, what is significant about destroying even the memory of them?

A: First some background for westerners. People have a tendency to think that everyone thinks like them. The famous Austrian psychologist Sigmund Freud said that all people have three main motivations, self-preservation, sexual gratification, and self-destruction. Freud was very arrogant to think that even all modern western people, much less all people, thought like himself. At least another psychologist, Lewis, claimed there were over 5,000 motivations that various people had, and sometimes, the highest psychological motivation you might have at a particular point in time is just for your sports team to win.

   Sports aside, some people in other cultures have very different motivations. Some cultures emphasize power, and others emphasize honor, more than truth or pleasure. For example, a hope that one Chinese lady really looked forward to the day when she would be buried beside her husband in the ancestral graveyard. She was not at all suicidal, but just wanted to be reverently remembered by her descendents. Many, many other people, while not as extreme, emphasize honor in being remembered after their time. Psalm 9:5-6 strikes at the heart of that; not only would they incur God’s wrath and be destroyed, but even the honor of their memory, which they so valued, would be all gone.

   See The Bible Knowledge Commentary : New Testament p.798 and the Believer’s Bible Commentary p.558 for more info.

Q: In Ps 9:4 (KJV), what does “satest” mean?

A: This King James Version expression means sat.

Q: In Ps 9:5, since God has rebuked the heathen, how severe is the rebuke, since a lot of the heathen never knew it?

A: “Rebuked the heathen” can also be translated “rebuked the nations”. Regardless of the translation, this verse never says God has already rebuked every non-believer, but that God has destroyed many nations.

Q: In Ps 9:9, 18:2; 46:7; 48:3; 59:9,16-17; 62:2,6; 94:22; 144:2; what is a “stronghold” or “refuge” for us?

A: The Hebrew word here, misgob, does not mean a quiet retreat, but rather a very defensible fortress. When we are troubled in mind, or tempted, or depressed or starting to get bitter, where can we go for protection for that? We can go to God in prayer.

   See The Bible Knowledge Commentary : New Testament p.798 for more info.

Q: In Ps 9:12 (KJV), does God making an “inquisition for blood” have any to do justifying the Medieval Catholic inquisitions?

A: No, it actually can mean the opposite. This can be translated “For he [God] who avenges blood remembers”. It is God who brings His judgment on the wicked, not us. Torture was never used by a Christian government or church until 385 A.D., when the heretic Priscillian and a few followers were burned alive at Treves by the Roman Emperor Maximus. A number of Christians wrote condemning the use of torture, but Augustine of Hippo unfortunately wrote defending torture of heretics by both the government and the church. Most unfortunately, the Roman Catholic Church, which evolved from the early church at that same time, embraced this false doctrine.

Q: In Ps 9:13f, what are the gates of death here?

A: This poetic expression just means the psalmist felt close to dying. But rather than being concerned solely about that, the psalmist instead says he will tell of God’s wonders in the gates of Zion in verse 14.

   See the New International Bible Commentary p.563 and The Bible Knowledge Commentary : New Testament p.799 for more info.

Q: In Ps 9:16; Ps 32:4,5,7; 45:11, 47:4; 48:8; 49:13,15; 50:6; 52:3,5; 54:3; 55:7; 55:19; 57:6; 60:4; 61:4; 62:4; 66:4,7,25; 68:7; 75:3; 76:3,9; 77:3,9, 84:4; 85:2; 76:3,6; 88:7,10; 89:4; 89:37,45,48, 143:6; 140:3,8, what does “selah” mean?

A: Outside of these verses, the word is not encountered so we are not certain. However, based on the context, the word appears to mean “amen” or “so be it”. The NASB footnote for Psalm 3:2 says, “Selah may mean: Pause, Crescendo or Musical Interlude”

Q: In Ps 9:19, should we pray for God’s justice? If nobody does, then will it still come?

A: God’s justice is ultimately inevitable. David was praying here for some of God’s justice to come now, in order to show the pagans that there was only One True God, the God of Israel.

Q: In Ps 9:20, why does God put fear into some people?

A: God is trying to get their attention. This “fear” is more than respect or knowing how awesome God is; this is terror. God here is putting fear of God into mortal men, ‘enos in Hebrew, who deliberately forget God in Psalm 9:17 and forget the poor in Psalm 9:18.

   See The Tony Evans Bible Commentary p.512 and The Bible Knowledge Commentary : New Testament p.799 for more info.

Q: What is interesting about Ps 10:1-18?

A: The first letter of every verse is a successive letter of the last half of the Hebrew alphabet. Very verse of Psalm 9 stars with a letter of the first half of the Hebrew alphabet.

   See the Believer’s Bible Commentary p.559 and the Evangelical Commentary on the Bible p.375 for more info.

Q: In Ps 10:1 and other passages, why does God sometimes appear to be far off and not to do anything?

A: Imagine for a second that God provided at least partial punishment for every sin, the moment after it occurred. Furthermore that the punishments were always sufficiently unpleasant, unavoidable, and were always known for certain to come from a just God. Here would be some results

1) Negligible freedom to sin. It would be difficult to be tempted to sin under these circumstances.

2) Little freedom to love and obey God, apart from the immediate consequences. God created people who, though fallen, have freely chosen to obey God.

3) Little need for faith. Angels do not have faith that God is there; they have certain knowledge that God is there.

   Second, even though we might struggle with the silence of God, sometimes God might not take action, to give us room, because He wants us and others to see the need. Finally, remember that God’s ultimate goal is not our benefit, but His glory.

   See When Critics Ask p.235 for more info.

Q: In Ps 10:3, should this word be “bless” or curse”?

A: The word here can be “bless” as in a farewell blessing. In English we say “good-bye”, which is a contraction of “God be with you”. Both here and in Job 1:11, the word is used in an ironic sense. Thus Psalm 10:3 can be translated “…say goodbye and renounce the Lord.”

   See Encyclopedia of Bible Difficulties p.237 and The Expositor’s Bible Commentary vol.5 p.127 for more info.

Q: What does  Ps 10:5-7 says about the arrogance of the wicked?

A: The wicked are arrogant in multiple ways. They think they should be always prospering, as they are deserving based on themselves. Second, they renounce the LORD, because they have no need for God if they think they can do everything on their own. Third, they are so focused on their present or hoped for prosperity, that they do not think about God at all. Finally they thin they can use tolls of iniquity and an evil tongue without considering that it might come back to bite them.

   See The Expositor’s Bible Commentary vol.5 p.127 for more info.

Q: What does Ps 10:8-10 say about the stealth of the wicked?

A: They know the secret places, and deliberately go there to have a vantage point to prey upon others. They have a premeditated plan, and they know what they are doing. They especially target the poor, who often do not have the means to effectively resist. They might lurk as fearful lions, who use fear when the victim is surprised to see them. Or they might lurk as hunters with a net, with the victim walking by peacefully, having no clue what is about to happen until it is too late.

   See The Bible Knowledge Commentary : Old Testament p.799, the Believer’s Bible Commentary p.560, the Keil-Delitzsch Commentary on the Old Testament vol.5 p.181-183, and The Expositor’s Bible Commentary vol.5 p.127 for more info.

Q: What does Ps 10:15 mean by breaking the arm of the wicked?

A: This means to destroy their power. Imagine a strong, armored, well-armed soldier, with a long sword and shield, and a broken arm. He is well-prepared and well-equipped to fight, except that he can’t with his broken arm.

   See The Bible Knowledge Commentary : Old Testament p.799 for more info.

Q: In Ps 11:1, when might we have a temptation to metaphorically “flee” today?

A: When friends, either true or false, tell us we should flee. When we would rather flee than stand up for what we know is right, because we might suffer loss or harm if we stay. However, sometimes fleeing does not make you any safer. The key point is to pray and decide rationally, and do not do something based just on fear.

   See the New International Bible Commentary p.564 for more info.

Q: In Ps 11:1-3 how should we handle the temptation to flee when we should not, and when should we flee?

A: It is fine to be aware of the risks and dangers, both the probability and the severity, but ultimately we need to decide what is worth it. For example, in early church times, one Roman persecution insisted that Christians give up all Christian books. Christians were willing to give up books written by various church leaders, but they hid scriptures rather than give them up.

Q: In Ps 11:3, what foundation is this verse mentioning?

A: The best-built house will fall into rubble if its foundation is destroyed. Foundations here can be two things.

Whatever is relied upon, good or bad. When the things in which people trust their security are destroyed, they can become very frightened of the future. When the things people hope in are destroyed, they can be very despairing or cynical about the future. When the things people placed their enjoyment in are destroyed, they can become very depressed about the future.

Godly things: When godly institutions, customs, and people are destroyed or turned to wickedness, believers have a challenge to be steady as a rock. We cannot be this way if those godly things are the basis for our faith. We can only do so if our foundation is God Himself.

   Ultimately our foundation is God. We can trust in He who tests all and loves the righteous.

   See The Tony Evans Bible Commentary p.513 for more info.

Q: In Ps 12:1, what is interesting about the transition between this and the previous psalm?

A: In Psalm 12:1, the word for godly is hasid, and the word for covenant love, such as in Psalm 11:7 is hesed. But while Psalm 11 emphasizes God’s faithful love, Psalm 12 laments the few godly people. In Hebrew as well as English, the first word is “Help”. As John Knox said, “”Lord, come to my rescue; piety is dead: in a base world, true hearts have gone rare.” (Quoted from the Believer’s Bible Commentary p.562)

   See The Bible Knowledge Commentary : Old Testament p.801 and The Expositor’s Bible Commentary vol.5 p.135 for more info.

Q: In Ps 12:1-8, how did David go from confidence in God beholding the righteous in Ps 11 to this psalm?

A: David had confidence in God in Psalm 11, but David observes hypocrites abound, the faithful disappear and the poor being oppressed in Psalm 12:1-5. You can get not only the poor, but anyone, to do things against their own interests and well-being, if an evil person can get the victims to believe their lies. But even despite the oppression and lies, David still has confidence that God will arise.

   See The Tony Evans Bible Commentary p.513 and the Evangelical Commentary on the Bible p.375 for more info.

Q: In Ps 12:1-8, why is this short psalm of disappointment in the Bible?

A: It seems that most feelings that people experience are in the Bible. Hatred, jealousy, murderous rage, lust, even insanity, are shown in the Bible and handled. Among other things, the Bible is a book about life, good and bad, and the Bible is profitable reading even if it is just for learning from the success and failures of others.

Q: In Ps 12:2-4, what specifically are the sins of the tongue that God calls out here?

A: In Ps 12:2a they “speak idly” can mean speaking lies, whether outright lies or half-truths.

In Ps 12:2b they speak to flatter others.

In Ps 12:2c they have a “double heart” where they speak like they want one thing, but their intention is the opposite.

Ps 12:3 they speak proud things

Ps 12:4 they try to prevail over others with their lies and smooth eloquence.

   See the Believer’s Bible Commentary p.562 for more info.

Q: In Ps 12:8, how is vileness exalted, then and today?

A: The Hebrew word here, zullut, means valuing things that are vile or wasted or worthless. Back then, worshipping idols, temple prostitution, and sacrificing their children to those idols, were both worthless to bring about any good, and extremely vile in bringing about evil. Today people worship idols, whether other gods, deviant sexuality, power, politics, or materialism. Today some seem eager to sacrifice their children on the altar of transgenderism.

   See The Bible Knowledge Commentary : Old Testament p.801 for more info.

Q: In Ps 13:1-2, why do you think David says “how long” four times?

A: David had an anguished cry because David felt that God had forgotten him or else did not care about him. In this individual lament, David went out on a limb to serve God, and the result was that he was humiliated and depressed. David was asking how long he had to endure through this situation.

   See the Believer’s Bible Commentary p.562-563 for more info.

Q: In Ps 13:1-2, is it OK for us to pray “how long” prayers to God?

A: This psalm shows us that it is. However, even when we are praying with great emotion, we should pray respectfully, with faith that God will do things in His timing, and confident hope that God will address the situation in His wisdom. As The Believer’s Bible Commentary p.562-563 says, “This Psalm is like many of our God-sent testings: they begin with a sigh but end with a song!”

   See The Expositor’s Bible Commentary vol.5 p.139-140 for more info.

Q: In Ps 13:1-2, why does God sometimes seem far from us, or does not hear us?

A: Sometimes it we who have drawn farther away from God because of our sin. We are longing to repent and be back in God’s favor. However, at other times it is not because of that, and it is not that way in this psalm. Sometimes it can be a test to strengthen us, and sometimes God is not telling us “yes” or “no”, but “wait”. Psalm 13:3-4 remind us that sometimes God does things in our lives, not for us, but for His glory, and as a witness to bring others to Him.

   See the Evangelical Commentary on the Bible p.375 for more info.

Q: In Ps 13:1-2, what can we do to have a lot more patience?

A: Imagine observing two people meeting to spend some time together. One of them looks like there is nothing they would rather be doing right now than being there. The other is talking, but also looking at their watch and phone, and looking around at others. Both of them are spending the exact same amount of time together. But the second obviously thinks their time is being wasted when they could be doing something more important.

   When we come to God in prayer, do we act towards God like the first person or the second? When we are impatient doing ministry, we have to realize that “success” belongs to God; our part is obedience. If we are impatient in serving God, then what else do we have to do that is more important? When we see someone, such as our kid or grandkid, are we acting like the first or the second. Sometimes the number one thing God wants us to do at a moment in time is to build and strengthen our relationships with our family and others. One key to patience is to realize that right now you have nothing more important to do in your life than what God wants you to do right now. If you are in the will of God, doing what He wants, then sit back, enjoy the passage of time, and don’t rush to do something that is not so important.

Q: In Ps 13:4, how do you react when you have hopelessness of impending defeat?

A: This could occur in sales, another job situation, an athletic context, a school test, or trying to salvage a marriage or other relationship. When you are in this situation, take it to God. Work diligently to turn it around, but sometimes you suspect that even working your hardest the situation will not get better. Ask God to intervene, and count on God to do what He thinks is best.

   See The Tony Evans Bible Commentary p.513 for more info.

Q: In Ps 14:1, what kind of fool is this?

A: There are five kinds of fools in the Bible, including sluggards, This fool, nabal in Hebrew, is a hardened fool who has chosen to remain in foolishness rather than turn in wisdom to God. This is different from a naïve person, someone just led astray by others, or a lazy person.

Q: In Ps 14:1:1-7, what are the parts of this psalm?

A: This is extremely similar to Psalm 53. These two psalms are unique in that they are meditations that do not address God directly. There are three parts.

Psalm 14:1-3 shows how godless people can be. (However, The Expositor’s Bible Commentary vol.5 p.143 splits verse 1 off into a separate part to make this chiastic.)

Psalm 14:4-6 expresses amazement at their lack of wisdom

Psalm 14:7 hopes and longs for the salvation of Israel.

   See the New International Bible Commentary p.565, The Tony Evans Bible Commentary p.514, and The Bible Knowledge Commentary : Old Testament p.802 for more info.

Q: In Ps 14:1, why are fools criticized so much in the Bible?

A: This is not intellectual slowness but moral foolishness. There is pretended ignorance, and ignorance that is not innocent. It is not so much that they don’t know, but rather that they don’t care to know. Many times the belief that there is no God is founded in the desire that there be no God they have to give an account to. There are four Hebrew words for fool plus one for sluggard. See 735 Baffling Bible Questions Answered p.150-151 and the Believer’s Bible Commentary p.564 for more info.

Q: In Ps 14:1, since nobody does good, what about Noah, Abraham, and Moses, not to mention David?

A: How low a standard of good do you mean? No person who ever walked this earth was completely good, according to God’s standard, except for Jesus Christ. Apart from Jesus Christ, if Heaven was only for those who were good enough to merit eternal life, heaven would be empty of people!

   When all was lost for all of us though, and there was no way, Jesus Christ came down to earth and became the way. We can be good, sinlessly perfect in Heaven, and on the road to being perfectly good on earth. If someone were to look at your life today, versus a few years ago, what road would they think you are traveling?

Q: In Ps 14:4, how do the wicked eat up people as they eat bread?

A: The thought behind this colorful metaphor is that people who destroy others’ lives, financially and otherwise, in order to get rich, don’t think they are doing anything wrong any more than eating bread. People are just prey to them. They blind themselves from asking the question: what if the consequences of their actions come back to bite them?

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 3 p.206-207 for more info.

Q: In Ps 15:1-5, what is a summary of this psalm?

A: This short psalm is one question and the answer. Not everyone could be a “guest” at God’s temple, either on earth, or in heaven. According to the New International Bible Commentary p.366 it was customary for a worshipper to ask for the prerequisites to be allowed in, as in verse 1. Verses 2-5 are the answer. This is similar to Psalm 24:3-6, and slightly similar to Isaiah 33:14-16. In Psalm 15:2-5 it is interesting that being blameless (tamim), caring for your neighbor, and hating evil, are all intertwined, as though God does not recognize one without the other two.

   See The Expositor’s Bible Commentary vol.5 p.147-148, The Tony Evans Bible Commentary p.514 and The Bible Knowledge Commentary : New Testament p.803 for more info.

Q: Does Ps 15:1-5 refer to only sinless people, or godly people who are still sinful?

A: It refers to people who are still sinful, but have been pronounced righteous by God, and are in the process of being made sinless. However, we will not reach sinless perfection until we come to Heaven.

   In fact, some people have the idea that 100% of people only do what is in their selfish best interest. They claim that even good works for others are nothing more than getting others to help or reward them later. Those people are not kind-hearted, unselfish people you would want to be around. The Christian writer Gene Getz said that most people do things for one of three reasons: hope of reward, fear of punishment, or to be thought a better person in the eyes of themselves and others. Gene also pointed out that while that is the motivation for many, Christians have a higher motivation: unselfish agape love that is done for the sake of others, even when there is no reward for us.

   See the Evangelical Commentary on the Bible p.376 for more info.

Q: In Ps 15:1, what feeling is demonstrated here?

A: Many places in psalms are not teachings as much as examples of believers longing for God

Q: In Ps 15:4, today are we supposed to despise vile people?

A: No, today we have a higher standard than they had in Old Testament times. We are still to despise sin though, combining it with a love and urgency to save the person, as Jude 22-23 shows.

Q: In Ps 15:4, why should we honor our word, even when it is to our detriment?

A: God hates lying lips, according to Proverbs 12:22 and 19:1, as well as 16:13; 14:5,25; 21:6,28. Anyone will keep their word when it is too their advantage. But keeping your word when it is not convenient to do so is a mark of a godly person. The only time you should break your word is when God wants you to break your word because keeping it would be sin. So, for example, if in a moment of anger you promised someone that you would get revenge on someone, then, since God commands us not to get revenge, you should break your word and not get revenge on that person. Or even better, never have promised to get revenge in the first place.

   See the Believer’s Bible Commentary p.565, The Expositor’s Bible Commentary vol.5 p.151-152, and the Evangelical Commentary on the Bible p.376 for more info.

Q: In Ps 15:5, what is usury?

A: It means lending money at interest, which Israelites were not to do to other Israelites (Exodus 22:25; Leviticus 25:35-37), but they could lend with interest to Gentiles (Deuteronomy 23:19-20). The Hebrew is literally “put the bite on them”, and applies to those have exorbitant interest or fees today.

   See the Believer’s Bible Commentary p.565 and The Bible Knowledge Commentary : New Testament p.803 for more info.

Q: In Ps 16:1, what does this say about “close calls”?

A: How many of us have been in situations either growing up or as adults, where if things had been just slightly different we would be dead or hurt seriously. It was no different in ancient times. David, who had been alone many times with the sheep, and had been on the run from King Saul, and later from Absalom, might be remembering perilous situations he was in, and especially remembering to thank God for preserving him.

   See the New International Bible Commentary p.366 for more info.

Q: In Ps 16:2-4, why would people choose sorrow over happiness?

A: People do that all the time. They choose short-term pleasure plus long-term sorrow over everlasting joy. Or as a famous computer author and professor, Donald Knuth in the 1960’s put it “Premature optimization is the root of all evil (or at least most of it) in programming. (The Art of Computer Programming)

   See the Evangelical Commentary on the Bible p.376 for more info.

Q: In Ps 16:2, why does David say that apart from God he has no good thing?

A: Because it is true. Apart from what God has provided, we have no good thing. That is not to say that people can get temporary pleasure from sinful things God does not want us to have, but it is short-lived, and it will often have consequences that are not so short-lived. Consequences can be external, or they can be things like addictions that affect our character.

   In our lives we should not only believe that God is true, but that His way is the best way. We should also arrive at the conclusion that we have no good thing apart from God.

   See the Evangelical Commentary on the Bible p.376 and The Tony Evans Bible Commentary p.514-515.

Q: In Ps 16:4, Ex 23:13, what does this say about idol gods?

A: In addition to not worshipping them, you don’t even want to pronounce their names on your lips. So if you have the option to name something, don’t name it after a Greco-Roman, Norse, Egyptian, or other gods. In the early church, the Apostolic Constitutions book 5 ch.10 says the same.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.224 for more info.

Q: In Ps 16:5-6, what are “assigned lots” here?

A: Literally, the promised land was parceled out to the twelve tribes (with Joseph getting two portions and the Levites getting none), and within the tribes each clan and then family had a portion. Actually the Levites, besides having towns spread through the land, were said to have the Lord as their portion, Metaphorically, God has given us a place to be, and work to do for Him, and we should rejoice in the assignment God has given us, and not be envious of the assignment of another. The Lord is our portion.

   As an example, Henry C. Morrison and his wife served for decades in Africa before they had to return home because of his health. As they were sailing into New York, there was a band and a huge crowd waiting. It turns out that former president Teddy Roosevelt was also returning from big game hunting in Africa, and the crowds and party were for Roosevelt. Henry felt discouraged that it seemed everyone had forgotten him, but gave a great homecoming to Roosevelt who had only gone hunting. He was down until God showed him that “you’re not home yet.” It was not the lot of Henry and his wife to get that big celebration; but their welcome in heaven was undoubtedly much greater than what Roosevelt received on earth.

   See the Evangelical Commentary on the Bible p.376, https://www.addeigloriam.org/stories/morrison.htm (April 19, 2024), and Greg Laurie in https://harvest.org/resources/devotion/not-home-yet/ (April 19, 2024) for more info.

Q: In Ps 16:8; 15:5, what is the significance of “shall not be moved”?

A: Psalm 15 emphasizes the those who walk uprightly and don’t do ungodly things shall not be moved. Psalm 16:8 says that those who look to God for all good things shall not be moved either.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.217 for more info.

Q: In Ps 16:8-10, who is the Holy One here?

A: While the psalm begins with David reflecting on God’s protection for Him, this psalm gradually moves on to speak, not of David, but of the Holy One of God, which is the Messiah. This refers to Jesus according to Peter in Acts 2:25-28 and Paul in Acts 13:35.

   See Hard Sayings of the Bible p.264-266, the Believer’s Bible Commentary p.565, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.230 for more info.

Q: In Ps 17:1, what are feigned/deceitful lips?

A: These are hypocritical lips that pray to God as though the person was godly, but the person is not interested in obeying God.

Q: In Ps 17:1, what is the difference between “not lying too much” and not having deceitful lips?

A: We are not to bear false witness or lie to each other at all. It is the difference between trying to manage and cut down a bit on a sin, and trying to eradicate it from your life. When you have the habit of not using deceit in anything, that can become your instinct and keep you out of sin. However, it should be mentioned that it is fine to keep silent instead of giving out information to those who could use it against us. Also, if there are multiple factors involved, you don’t have to tell everything, as Samuel was told not to in 1 Samuel 16:2-4.

   So given those qualifications, watch your mouth and practice daily not having any deceit on your lips.

   See The Tony Evans Bible Commentary p.515 for more info.

Q: In Ps 17:1-6, how should we handle it when something very bad, or potentially very bad, happens to us, and we know we did nothing to deserve it?

A: David never asked, “why me?”, but rather “what now?”. David already knew there was no sin or reason this should happen to him, more than other people. David would repent of any evil he was doing that would bring this on himself, except that David knew there was nothing. But David’s proper response is that he took it to God and asked for help.

   See the Believer’s Bible Commentary p.568 for more info.

Q: In Ps 17:4-5, how should we, like David, pray to be kept from evil paths that our feet might not slip?

A: In being chased by evil people, it could be tempting for David to be the same way. Not only should we commit to following God, but we should also pray to ask God to keep us away from bad influences that, from either pleasure or fear, would stand in our way or distract us from fully following God. It is good to ask God to bring what He wants into your life. But we can also pray for God to take out of our life, things, that, though we might like them, slow us down in following God.

   See The Bible Knowledge Commentary : Old Testament p.805 for more info.

Q: In Ps 18:1-50, what is this psalm about?

A: This is a psalm of praise after David was delivered from dangerous situations (probably with Saul). It is the longest “hymnic psalm”, and it neatly divides into two parts. Verses 1-30 tell of the strong protection God provides. Verses 31-50 celebrate what God has done. However, this psalm is not just about David. It is about David in a lesser way, but in a greater way Romans 15:9 shows that it is really about our Savior. This psalm is a challenge for us. It is not asking “do you pray regularly to God?”, but rather challenging us to regularly pray prayers of thanks to God. Of course we should pray when we have needs to, but let’s not forget to also pray prayers where we are not asking for anything; we are just praising and thanking God for what He has done.

   See the New International Bible Commentary p.568, The Expositor’s Bible Commentary vol.5 p.167, the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.249,251, and The Tony Evans Bible Commentary p.515 for more info.

Q: In Ps 18:1-50, what is the structure of this psalm?

A: This is organized as a chiasm, which is typical of many psalms.

The Lord is the Rock of Israel

- 4-6 Affliction

- - 7-15 The LORD is coming to help

- - - 16-19 The Lord’s deliverance

- - - -20-29 God’s faithfulness to the faithful

- - - 30-36 Divine perfections

- - 37-42 The king’s victory over the enemies

- 43-45 The glorious deliverance

46-50 The LORD lives! Blessed by my Rock!

   See The Expositor’s Bible Commentary vol.5 p.168 for more info.

Q: In Ps 18:1-2, what is the difference between loving God with all your strength, and loving God who is our strength?

A: We want to do both, but there is a distinction. Jesus said to love the Lord your God with all your heart, all your soul, all your mind, and all your strength in Mark 12:30. But you will likely find out that even though you are giving God all you got, what your giving is still not enough. God gives us strength, but you have to learn to have God’s strength flowing through you, rather than merely serving God on your own power. Ways to block this are being unwilling to trust God, taking credit for what God has done through you, our being proud over others. Make sure the glory and credit goes to Him, not you. And as you allow God’s strength to flow through you and change others, you will find out that you get changed too.

Q: In Ps 18:9, how is the darkness / dark clouds under God’s feet?

A: This colorfully poetic expression is true in both a visual way and as a moral metaphor.

Visually, appeared brilliant “Like the appearance of a rainbow in the clouds on a rainy day,…” in Ezekiel 1:28 (NIV 1985).

As a moral metaphor, God is pure and has the darkness of evil subjugated under His feet.

Q: In Ps 18:20, when David said God dealt with him according to his righteousness and clean hands, does this prove that good works saved in Old Testament times?

A: No for two reasons. David was not speaking of God saving him eternally, but God helping him in this life. Second, David’s subsequent life showed that God did not deal with David as David deserved, but after the sin with Bathsheba God dealt mercifully with David.

   See Bible Difficulties & Seeming Contradictions p.227 for more info.

Q: In Ps 18:20-21, what is this saying about our trials?

A: The “test” for David was not whether or not he would make it. The test was would David keep his integrity when the going got tough.

   See The Bible Knowledge Commentary : Old Testament p.806 for more info.

Q: In Ps 18:32,34, why does God need to strengthen us and prepare our hands for war, since God Himself saves us and is our strength in Ps 18:2,17-19?

A: Looking at an example, Joshua’s conquest of the Promised Land, both are true. God caused them to pass through the Jordan River on dry ground, surprising the Canaanites, and God caused the walls of Jericho to fall, and later God lengthened the day in Canaan when fighting the southern Canaanite kings. They were not allowed to take the spoil of Jericho, as they did not cause the city to fall. However, they had to fight the other battles, and they could take the spoil then.

   Today, God fights some battles for us, in such a way that we don’t have to do anything. But, in perhaps the majority of our struggles, we have to do the struggling. God might help us “prepare our hands for war”, but we need to be prepared and be able to fight ourselves.

Q: In Ps 18:34 how does God train our hands for war today, since Jesus is the prince of peace?

A: Ask any allied solder who fought in World War II. Sometimes we fight for defense, and for the oppressed and for justice for others, and we should be prepared to fight well. But we do not need to fight to invade or oppress others.

   But it is a murky line when a leader rationalizes, “in order to defend my country a little bit better, I am going to attack and completely take over yours.” It is sort of like a couple of hundred years ago, when Cossacks were rebelling against the Poles, their battle cry was “liberty” as they were committing atrocities against Roman Catholic and Jewish civilians.

Q: In Ps 18:46, how can God be the Rock in your life today?

A: We can trust in Him, and rely on Him to watch over us. When circumstances are going really well, we can remember that our trust is in God our Rock and not our circumstances. When circumstances are going poorly, likewise we can remember that our trust is in God our rock. John Calvin encouraged Christian to read this psalm every day.

   See The Expositor’s Bible Commentary vol.5 p.177 for more info.

Q: In Ps 18:49 and Rom 15:9, how is this referring to Christ?

A: The extent that God came to help David here would sound a little bit excessive, until you realized this is not primarily about David, but about Christ, as Romans 15:9 shows. As F.B. Meyer wrote, “the voice is thin and solitary, but the answer shakes creation.” Death and Satan do not let people out. Well someone was going to come out here: God is Almighty, and He will make sure of that. The Medieval Christ writer Fulgentius has a colorful image, of Jesus down in Hell, using His cross as a battering ram, smashing the gates of Hell and tearing them open.

   See the Believer’s Bible Commentary p.569-571 for more info.

Q: What are Ps 18:1-50 and 2 Samuel 22 so similar?

A: They are extremely similar, though with a few differences; perhaps Psalm 18 is the more refined version. Both say the psalm was written when the Lord delivered David from his enemies and from the hand of Saul. Why not include the same psalm in two places in different books?

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.269-278 for more info.

Q: In Ps 19:1-4, how far are the stars from us?

A: Some are very far, but the closest is one of the three alpha centauri stars, called proxima centauri. It is 4.2465 light-years away. That is 25 trillion miles, or 40 trillion kilometers. If you (or precisely your remains) could travel in a spaceship to proxima centauri, and the cost for the ride was only 1 penny per thousand miles, it would cost you a little over $250 million.

   One of the closest galaxies appears in the Virgo constellation, is 17 million light-years away.

   See the Believer’s Bible Commentary p.571 for more info.

Q: In Ps 19:1-6 and Rom 1:19-20, what can nature show us about God?

A: For those who observe and ponder, it shows there is a Creator, and it shows great beauty, power, and wisdom. It makes us see this vast cosmos and wonder how small we really are, and how few are our days on this earth. It can influence people to ponder is there something that matters, eternally, can there be a real purpose for our existence? Properly considered, the natural universe can be used to lead us to consider Him. Improperly considered, many people have looked at the wonder of the natural universe and started worshipping it.

   There is real beauty in creation. “Corot, the great landscape painter once said, ‘When I find myself in one of Nature’s beautiful places, I grow angry with my pictures.’ Pleased with them in his studio, the artist was humbled in the sight of Nature’s glory. Judging ourselves in the light of the world, we may easily find grounds for personal satisfaction; but to judge ourselves I the light of the Lord, to measure ourselves by the Divine standard, is to put our pride to same. (Choice Gleanings) quoted from the Believer’s Bible Commentary p.602.

   However, natural revelation alone cannot tell us about the Trinity, the Savior, or salvation.

   In Isaac Newton’s time it was popular to have planetary models of the solar system, based on the work of Kepler, and Newton had one. An atheist friend of his asked Newton who made it. Newton replied, “No one, it just made itself”. The friend said, “No, who made it”, and Newton gave the same answer. When the friend started to get irritated, Newton asked him, why was it so hard for him to believe that this model made itself, when you believe the real solar system made itself.

   See 735 Baffling Bible Questions Answered p.151-152 for a complementary answer.

Q: In Ps 19:1, can the Gospel be seen in the stars?

A: This verse does not specifically say that. It only says that the heavens declare the glory of God. Nature in general shows some characteristics of the Creator, as Romans 1:19-20 says. Some Christians see in the constellations in the northern hemisphere the gospel story in pictures (Libra the scale of God’s justice, Scorpio the serpent, etc.). However, finding the gospel in specific constellations is extra-Biblical, and other cultures have other terms for constellations (such as the big and little dipper vs. the big and little bear.). See the Complete Book of Bible Answers p.180-181 for more info.

Q: In Ps 19:1-6 and Ps 19:7-12, why are these two parts together?

A: The first part demonstrates God’s character through nature, first of the night sky, and then of the sun. The second part demonstrates God’s character through His law. The sun sees everything on earth. Likewise, God and His judgments examine everyone on earth. However, the heavens only tell the glory of God, but God’s commandments tell of God’s desired will for us.

   See the Evangelical Commentary on the Bible p.376, The Expositor’s Bible Commentary vol.5 p.179, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.280 for more info.

Q: In Ps 19:3-4, what kind of knowledge is David talking about here?

A: There are different types of knowledge, and different ways of looking at the same thing. For example, detailed knowledge would be knowing planets, knowing the brighter stars, pattern of the constellations and even (believe it or not) the ancients could make out seven small stars within the Pleiades. These details are not what David is referring to here, anymore than knowing that the star Betelgeuse is not as bright as the planet Venus tells us anything about our heavenly home. Rather, the grand scope of the universe, the intricate order, and the “fortuitous circumstances” that even make life possible for us, indicate that there is a great God, who made all of this and cares for us.

   Don’t miss the forest because of the trees. In fact, don’t miss the oxygen / carbon dioxide and water cycles because of the forests.

Q: In Ps 19:5-6, is there anything unique about the sun as a star?

A: There are different kinds of stars, including red giants, white dwarfs the size of the earth but the mass a bit less than the size, neutron stars, black holes, and others. But the sun is a typical “m-class” star. It is a single star, versus binary or trinary stars that rotate closely around the center. But for physical life to work on the earth, it had to be around the right distance from the sun, large enough so that the atmosphere would be evaporate into space (unlike Mars), be so large that life could not move, rotate fast enough that half would not be freezing and half be boiling, and not have too eccentric of an orbit. A double or trinary star system would have too much of a temperature extreme for physical life to survive.

  How hot is the sun? At its core it is about 27 million degrees F. But surface of the sun is actually relatively cool; only about 10,000 degrees F, though still hot enough to melt diamonds.

   So while there are lots of stars like the sun, there are (relatively speaking) not many sun-like stars with a planet the right distance. Scientists have observed or inferred from gravity about 4,000 planets in other solar system. Of those, about 55 could be earth-like, meaning having about the right mass and about the right distance from its star, though we can’t tell about water and oxygen. Nevertheless, there are so many stars in the Milky Way Galaxy that they estimate there could be 300 million to 40 billion earth-like planets in the “humble place” we call home: the Milky Way. They think there are about 200 billion galaxies.

   See https://www.worldatlas.com/space/how-many-earth-like-planets-are-there-in-the-milky-way.html and https://www.worldatlas.com/space/how-hot-is-the-sun.html for more info.

Q: In Ps 19:7-8, exactly how do knowing and obeying God’s commands give joy to our hearts and enlighten our eyes?

A: There is a joy in knowing that we are pleasing God. Knowing and following God’s statues changes us, in giving us wisdom and opening our eyes to prudence, and seeing the world, at least partially, from god’s perspective.

Q: In Ps 19:10a, how is God’s word like fine gold?

A: God is enduring, does not rust or corrode, and is beautiful and attractive; so is God’s Word. Both are precious, and you have to dig to get either one.

   See the Believer’s Bible Commentary p.572 for more info.

Q: In Ps 19:10, how might a Christian’s life be different if they really believed this verse and valued God, His status, and judgments as of greater worth than gold vs. the other way around?

A: If you counted up all the minutes a Christian spent thinking or worrying about money, getting rich, or staying out of debt, versus the minutes, praying, meditating, and sharing about God,  the second category would take up a lot more time than the first. If a Christian had a loss in the stock market or another investment, versus the Christian, or someone else that they loved, fell into a sin, they would mourn the second more than the first. If a Christian made a strong gain in an investment, vs. the Christian, or someone they loved conquered a sin or came to Christ, they would show more joy at the second than the first. Bible verses are easy to read; the challenge is that we are to believe them.

Q: In Ps 19:11-12 and Jms 1:23-25, what is an important function of God’s word here?

A: It is like a mirror of our insides, showing us where we need to change and conform to the likeness of Christ. It teaches us to flee temptation, resist the devil, hate sin, and avoid even the appearance of evil. God’s word both shows us and warns us, so that we can stay out of hot water. The very best way to avoid the consequences of your evil actions is to never do those evil actions in the first place!

   See the Believer’s Bible Commentary p.573 for more info.

Q: In Ps 19:12-13, what is the difference between secret/hidden faults and presumptuous/willful errors, and who are the secret faults secret from anyway?

A: There is a difference between sins that you were not aware you were committing, and things you knew were sin, but you went ahead and did them anyway. Secret faults might or might not be seen by another person, but often they are not seen, or not seen as sin, by the person committing the sin. There are different kinds of secret faults. A person might not know something was a sin, because they were not well-versed in God’s word. Or even if they knew God’s word well, but had not taken the time to examine their heart. Of, while they were unsure if something was displeasing to God or not, they did not want to ask, because they might not like the answer.

Q: In Ps 19:14, can some of our prayers and meditations be more acceptable to God than others? What would make them so?

A: James 4:3 says that can ask and not receive because we are only asking to spend on our desires. God does not hear our prayer if we shut our ears to the cry of the poor. Husbands should be considerate of our wives so that our prayers would not be hindered, according to 1 Peter 3:7.

Stay in God’s word and you will have good examples of what to pray. Be centered on God, and your meditations will be more pleasing than if you are focusing on yourself.

Q: In Ps 20:1, what is the context of this psalm?

A: This is a royal psalm with a mixture of a kingly solo and the people’s chorus. While there is no superscript that says, the content shows it is prior to a battle. It is a war or battle they had time to pray about, so it is likely Israel fighting the Syrian and Ammonite armies.

   Even if we have non-physical battles, such as at work or with a quiz at school, we need to trust in God the same way. This psalm can be thought of as praying for victory. We likewise should pray to God for victory, over sin, our circumstances, or in other words our opposition, both without and within. David prayed with confidence, expecting victory; our prayers are not very effective if we don’t pray in faith, with expectation of victory.

   See the Believer’s Bible Commentary p.575, The Tony Evans Bible Commentary p.517, the Believer’s Bible Commentary p.574, The Bible Knowledge Commentary : Old Testament p.808-809, the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.295, and the New International Bible Commentary p.570 for more info.

Q: In Ps 20:1-9, what is the structure of this psalm?

A: As Donald M. Williams puts it: ”The Defending Name, The Displayed Name, The Delivering Name”

God will defend His Name, and in Psalm 20:8 God’s Name defends us.

We are to publicly proclaim and display God’s Name, as we fight the battle, before the victory as well as after. When Moses and the Israelites fought the Amalekites, they were only winning when Moses held up his hands in Exodus 17:11-13. Afterwards Moses built an altar called “The Lord is my banner.” In Exodus 17:14-17. The banners are flags, and it is good for us to have “flags” too, even if it is just mementos on our desk at work or a cross that we wear.

God has delivered, and we have confidence that God will deliver us here. We can rejoice now, before the victory, knowing in faith that God will deliver us.

   Verses 1-5 are praying for victory, and verses 6-8 is the confidence of future victory.

   See The Expositor’s Bible Commentary vol.5 p.191, the Believer’s Bible Commentary p.574, and the New International Bible Commentary p.570 for more info.

Q: In Ps 20:4, when will God give you the desires of your heart?

A: When I was growing up, I used to think this verse meant that God would grant the desires of those who followed Him. Later, I came to believe instead that it meant God would give you the feelings, ambitions, and other desires He wanted you to have. Now I see that both are true. God gives His children the proper desires, and He also longs to satisfy those desires. Of course, our desire to see God face to face will only be satisfied when we get to Heaven.

Q: In Ps 20:7, since David saw a need to have chariots and horses too, what is the difference between trusting in those and trusting in God?

A: Many do trust exclusively in the arsenals of weapons and protection they have built up. The Aramaeans (Syrians) in particular had a lot of chariots and horses. The kings of Israel and Judah were not supported to keep a large number of horses according to Deuteronomy 17:16. People have a tendency to want to trust in their own abilities. But David saw that was not enough; God can give, or take away, victory. In fighting an opposing army, chariots and horses were necessary but not sufficient. Both sides would have those, but for one side it would not be enough. In fact, having a larger and larger cavalry, as the Midianites did, was not enough if God was against them. David saw that the victory belonged to the Lord. But for us, instead of just asking God to be on our side; let’s make sure we are fully on God’s side.

   See The Tony Evans Bible Commentary p.517-518, the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.291.294, The Expositor’s Bible Commentary vol.5 p.191-192, and the Believer’s Bible Commentary p.575 for more info.

Q: How does Ps 21:1-13 relate to Ps 20?

A: Psalm 20:4 asks God to give the desire of his heart, and Psalm 21:2 says that God gave him the desire of his heart. David remembered to pray for help and victory in Psalm 20, but he did not forget to thank God for the victory in Psalm 21. Likewise we should be just as quick to pray to thank God for a good thing that happened, as we are to ask God for help in a situation.

   Psalm 22 also refers to the Messiah according to the Jewish targum and Talmud B. Succa 52a.

   See the Believer’s Bible Commentary p.575, The Bible Knowledge Commentary : Old Testament p.809, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.290,297 for more info.

Q: In Ps 21:1, exactly when was the war or battle they were praying about?

A: Again, we don’t know for certain, but it was a war or battle where the people had time to gather together, pray, and make sacrifices with their king. It is thought that it might be before fighting the combined armies of the Ammonites and Syrians in 21 Samuel 10:14-19. This would be interesting as Psalm 20 would be right before David committed adultery with Bathsheba and had Uriah killed. The celebration in Psalm 21 would be right after that.

   So David was truly celebrating, but he was celebrating with a secret.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.298 for more info.

Q: In Ps 21:1-13, what is the structure?

A: Verses 21:1-7 address the immediate victory that occurred, and verses 8-13 praise God for the confidence for future victories. It is a chiasm as follows

1 The king rejoices in the Lord’s strength

2-6 – God’s gifts to the kings

7 – – The king’s response

8-12 – The people’s confidence in God and the king

13 the people rejoice in the Lord’s strength

   See The Expositor’s Bible Commentary vol.5 p.193, the New International Bible Commentary p.571, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.290,299 for more info.

Q: In Ps 21:7, ultimately what is David trusting in?

A: The word rendered in English as mercy or love is the Hebrew word hesed, which means covenant love. Ultimately David is trusting in God’s unwavering, faithful commitment of love towards God’s people.

   See The Tony Evans Bible Commentary p.518 for more info.

Q: In Ps 21:9; 79:5; 89:46; 97:3, how is God’s wrath like fire?

A: People and animals have almost no fear of fire when it is not in the area, or else they do not know that it is in the area. But fire can race rapidly through a dry forest, much faster than a car. It can be too fast to run from, and even water or fire-fighting chemicals will not stop it immediately.

   Many people have no fear of God’s wrath, because it is not currently present to them, and they do not see that it will ever come. Indeed, God is slow to wrath. But when it comes you can’t outrun it, you can’t stop it, and it can rapidly and irrevocably destroy that is valuable and precious to you, including your loved ones and yourself.

   See The Bible Knowledge Commentary : Old Testament p.809 for more info.

Q: In Ps 21:10, why will God destroy from the earth descendants of evil people?

A: Salvation is offered to everyone, regardless of who their parents are (Acts 17:30; Titus 2:11; 1 Timothy 2:5-6; 4:10; 1 John 2:2). Ultimately everyone, male and female, is either a Son of God (Romans 8:14; Galatians 3:26) i.e., born again as a child of God (John 3:3-8; 1 John 3:1,10 Romans 8:16-17) or else a child of the devil (John 8:44; 1 John 3:10).

Q: In Ps 22:1-31, what is the structure of this psalm?

A: Like many other lament psalms, it has two halves; in this case, hopelessness of an abandoned death, and hope beyond that.

   There are two cycles describing the situation in Psalm 22:1-5 and Psalm 22:6-10, and two cycles of describing the enemies in Psalm 22:12-15 and Psalm 22:16-18.

   See the Believer’s Bible Commentary p.576-577, The Expositor’s Bible Commentary vol.5 p.198, The Tony Evans Bible Commentary p.518, and The Bible Knowledge Commentary : Old Testament p.810 for more info.

Q: In Ps 22:1-2, how would you respond if you felt forsaken by God’s blessing, and God was silent?

A: First of all, realize that you would not be alone. Hannah, especially Joseph, Samson, and John exiled on Patmos might have felt the same way too. Some, like Samson, might feel forsaken because of their sin. Others, like Joseph, would rub people the wrong way but be unaware of what they were doing. Others, like John or Job were exiled, or suffered greatly exactly because they were serving God.

  In the case of Sarah, Hannah, Elizabeth, Joseph, the three youths in Daniel, and Daniel himself, you would want to tell him to look up, because when it appears the gloomiest, that is right before a bright victory.

   So keep your confidence; as David did in Psalm 22:3, and as David remembered, his ancestors did in Psalm 22:4-5.

   See The Bible Knowledge Commentary : Old Testament p.810 and the Keil-Delitzsch Commentary on the Old Testament part 1 p.303 for more info.

Q: Was Ps 22 written in the context of hard times when the Jews were exiled from the land, did not have access to the temple, and David was on the run from his enemies?

A: Definitely not, despite what some liberal commentators claim. It is true that it was written by David, around 1100 B.C., likely when he was on the run from his enemies. However, the temple had not been built yet (it was built in the time of his son Solomon). The people were only denied access to the temple, because the temple did not exist! As for the author of the Psalm being mournful because the people were exiled from the land, the first exile occurred under the Assyrians around 722 B.C., about three centuries after David was on the run from his enemies.

   See the Keil-Delitzsch Commentary on the Old Testament part 1 p.303-304 for more info.

Q: In Ps 22, what indicates that it speaks of the Messiah’s crucifixion?

A: This does not refer to David, for nobody pierced David’s hands and feet. (It could also mean “lion-like”, but even so, David’s hands and feet were not bent over like lion’s claws either.) David did not have his garments divided among them. David was not despised because it appeared God was not delivering him (22:6-8).

   Since this psalm is not about things David personally experienced, to whom could it refer? It refers to someone who followed God from the womb (verse 9), yet who was despised as abandoned by God (verses 6-8), and asks “My God, My God, why have you forsaken me?” (verse 1). It is someone who had their hands and feet pierced (verse 16), who was brought to the dust of death (verse 15). This sounds like the same suffering servant in Isaiah 53, and this refers to the Messiah. See Hard Sayings of the Bible p.266-267 for more info.

   Among the Jews, the Pesikta Rabbati 37:2, written about 845 A.D. references Psalm 22 as a Messianic prophecy. Calling the Messiah Ephraim, is says, “Ephraim our True Messiah!... and you were put to ridicule and held in contempt by the nations of the world because of Israel, and you sat in darkness and blackness and your eyes saw no light, and you skin cleft to your bones, and your body dried out was like wood, and your eyes grew dim from fasting, and your strength became like a potsherd. All this because of the sins of our children….” (Answering Jewish Objections to Jesus vol.2 p.229-231, 309)

   If someone claims that since this so closely prophesies Jesus crucifixion that Christians must have altered it, we have both the Septuagint, translated by Jews before the time of Christ, a Dead Sea scroll, and a scroll in the cave of Nahal Hever that show what they had back then is what we have today.

Dead sea scroll 4Q88 (=4QPss(f)) has Psalm 22:13-16; 107:2-5,8-16,18-19,22-30,35-42; 109:4-7,24-28.

Nahal Hever in the Cave of Letters (50 B.C. to 100 A.D.) has Psalm 7:12-17; 8:1,3-9; 9:12-21; 10:1-6,8-10,18; 11:1-5; 12:5-8; 13:1-2; 14:2-4; 15:1-5; 16:1; 18:5-12,16-35,37-42; 22:3-8,14-20; 23:2-6; 24:1-2; 25:4-7; 29:2; 30:2; 31:1-21

Q: In Ps 22:11-18, what is the significance of bulls, lions, and dogs?

A: All are dangerous, but like some people, they can be dangerous in different ways.

Lions are large, strong predators who strangle and bite their pray; the pray could be large and in peak physical condition, and the lion will still go after it.

Dogs are a different kind of predator, large groups of them slowly weaken an animal with many bites, until the animal finally dies. While a pack of many dogs can attack a large healthy animal, they opportunistically prefer animals that are already weakened or vulnerable because they are young.

Bulls are not predators, and so don’t need to kill anything to eat it. Rather, they are dangerous and gore other animals to death just to be aggressive or territorial. Bulls get no benefit, except perhaps a feeling of safety and power, from killing another animal. They just want to do it anyway.

   See The Expositor’s Bible Commentary vol.5 p.206 for more info.

Q: In Ps 22:12, what does Bashan have to do with bulls?

A: Cattle are skinnier, smaller, weaker, and perhaps less aggressive if the food is sparse. But not the bulls of Bashan. Bashan was a region next to the Golan Heights in modern southwest Syria with rich, well-watered grasslands that was not very stony. It receives about 24 inches of rain per year. Bulls there would be well-fed, big, strong, and eager to dominate any threats or others. Amos 4:1 calls wealthy ungodly women “cows of Bashan”.

   See the New International Bible Commentary p.572, The Expositor’s Bible Commentary vol.5 p.205, the Keil-Delitzsch Commentary on the Old Testament part 1 p.315, and the Believer’s Bible Commentary p.577 for more info.

Q: What is Ps 22:14-15 saying here about our strength?

A: In between the threats from metaphorical “bulls” and “lions”, and metaphorical “dogs”, the great stress and hopeless situation has just sapped all his strength away from him.

   See The Bible Knowledge Commentary : Old Testament p.810 for more info.

Q: In Ps 22:16, should the Hebrew be translated as his hands and feet were “pierced” or “lion-like” (Masoretic text)?

A: Scholars used to disagree. The literal Hebrew word in the Masoretic text means “lion-like”, and the word was not commonly used this way. Perhaps it could mean that Christ’s hands were twisted, as they would contract after the nails were driven in and He hung on those nails for hours.

   It could simply be a poetic way of saying “pierced”. The skeptical Asimov’s Guide to the Bible p.895 wonders if “pierced” was inserted by Christians as a reference to Jesus. However, Asimov’s conjecture is wrong here because the Septuagint, translated by Jews centuries before Christ, also says “pierced”.

   This issue was settled by an early scroll found as Nahal Hever (5/6HEvPs), written before 50 A.D.. It says in Hebrew, “They have pierced my hands and my feet.” So the Septuagint and early Nahal Hever scroll agree, and the Masoretic text is different here. See Abegg, Martin, Jr., Peter Flint and Eugene Ulrich, The Dead Sea Scrolls Bible p.519 for more info.

Q: In Ps 22:27-31, what is interesting about David’s hope here?

A: In many other places, and earlier in this psalm, David hopes for God deliverance, blessing, and looks forward to praising God forever. But Psalm 22:27-31 is different. Here David is looking forward longingly to others praising God too. It should give us great joy that others love the Lord, and are praising and serving Him.

   See The Tony Evans Bible Commentary p.519, The Bible Knowledge Commentary : Old Testament p.811, the Believer’s Bible Commentary p.579, and The Expositor’s Bible Commentary vol.5 p.210 for more info.

Q: In Ps 22:29, what does this show about David’s view of life after death?

A: This shows that even after believers die they will still praise God.

   See the Keil-Delitzsch Commentary on the Old Testament part 1 p.326 for more info.

Q: In Ps 23:1-6, when was this precious psalm written?

A: Scripture does not say, but we can speculate based on a few clues. Something might have reminded David of the days when he was a shepherd. God’s protection was very prominent in his mind now. David talked about preparing a table in the presence of his enemies. David also used a very dark and gloomy phrase he never used before or since: the valley of the shadow of death.

   Based on these hints, some speculate that he either wrote this when he fled from Absalom, or else wrote this later when thinking back to the close call he had with Absalom. If he and his loyal solders had stayed in the valley close to Jerusalem, Absalom’s great number of men would have captured David and killed him. It was because of the advice of Hushai the Arkite that David did not stop but passed through the valley to cross the Jordan River.

   It was during a fearful time that this psalm was written, which the Believer’s Bible Commentary p.579 calls “the best-loved poem in all literature.”

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.329 and The Expositor’s Bible Commentary vol.5 p.214 for more info.

Q: In Ps 23:1-6, what is an outline of this psalm?

A: J.R. Littleproud gave a short but cogent outline of this psalm.

23:1-3 The secret of a happy life – every need supplied

23:4-5 The secret of a happy death – every fear removed

23:6 The secret of a happy eternity – every desire fulfilled.

   See the Believer’s Bible Commentary p.580 for more info.

Q: In Ps 23:1, who is the shepherd here?

A: First what is not the answer, and then the answer.

Not the answer: Kings sometimes called themselves shepherds of the nation, as Hammurabi, king of Babylon did (ANET p.164b). But David is the speaker and the sheep here, so it cannot be David.

The answer:  In this psalm, as well as Psalm 28:9: 80:1, it is God, though Old Testament believers could also understand the Shepherd as the Messiah since Isaiah 40:11 says so. We understand it specifically as both god and the Messiah, namely Jesus Christ based on Christ being our shepherd in John 10:14, where He knows His sheep, and His sheep know Him, and 1 Peter 5:4. The Good Shepherd would lay down His life for His sheep in Hebrews 13:20.

   See The Bible Knowledge Commentary : Old Testament p.811, The Tony Evans Bible Commentary p.520, and The Expositor’s Bible Commentary vol.5 p.215 for more info.

Q: In Ps 23:1,6 what does this tell us about God providing for David, and us?

A: Some Christians were full of faith that God will provide for them in eternity, but they aren’t so sure that God will provide for them in time now.

   This psalm shows how God provided for a variety of needs. God provided spiritual needs in Psalm 23:2-3. He provided for David’s directional needs (for guidance) in Psalm 23:3. God provided for David’s emotional needs in Psalm 234.God provided for David’s physical needs in Psalm 23:5. Finally, God would meet David’s eternal needs.

   See The Tony Evans Bible Commentary p.519-520 for more info.

Q: Ps 23:1-6 focuses mainly on the Shepherd, but what does it say about us, the sheep?

A: It says two rather different things. When Scripture compares us to sheep, we are valuable to the Shepherd, and he would put his life in danger to protect us. But the second thing, in comparing us to sheep, is that sheep are not very smart. Sometimes if you rescue a sheep who fell into a ditch, the sheep will jump around so happy that the sheep falls right back in.

If sheep are in a line, and you place a stick as a barrier about knee-high, the sheep will jump over it and keep on going. When the remove the stick, the sheep will continue to do the same, because that is what the sheep in front of them did! Sheep also muddy the water they and other sheep are about to drink. Only sheep would be foolish enough pollute what they are just about to use. – right???

   God was not really complimenting us when He called us sheep. But at the same time God showed that we are precious to Him.

Q: In Ps 23:1-6, is this a good psalm to comfort people?

A: God’s Word here is good comfort for Christians. But actually it should NOT be comforting for everyone. If you don’t want to follow the Good Shepherd, and you are not in His flock, because you are not one of His sheep, then this psalm does not apply to you. If you have not given your life to Christ you are on you own, and maybe the story of the three little pigs is more appropriate

   See the Believer’s Bible Commentary p.580 for more info.

Q: In Ps 23:4, whose rod and staff are these, and how would they be a comfort to David?

A: This is the rod and staff od David’s Shepherd: God. A shepherd’s staff or shepherd’s crook can lift a sheep from danger or a tight spot. Wadis, or seasonal creeks, were often just dark deep crevices in the earth, and who knows if you could easily climb out again. The staff or rod is also a weapon to club wolves. Likewise, we can be comforted by God’s strength in being able to rescue us and defend us.

   See The Expositor’s Bible Commentary vol.5 p.216 and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.330 for more info.

Q: In Ps 23:4, is God’s providing for us always comforting?

A: Not necessarily at the time. A shepherd often has sheep dogs. Sheep dogs, with their eyes, sense of smell, and being light sleepers, are an essential early warning system for wolves or bears. Sheep dogs typically have instincts to herd sheep (and also little kids) forcing them to go where they want them to go. But when sheep refuse to go where the sheepdog is guiding them, the dog might nip at their heels, not to eat them or hurt them, but to cause pain so that they will go where they need to go.

   See The Tony Evans Bible Commentary p.520 for more info.

Q: In Ps 23:5, what is significant about a table in the presence of his enemies?

A: The image is that David will be able to peacefully sit down and enjoy a meal knowing that he is safe. His enemies, who would like to get him, are there watching, but they will not be able to do anything.

God is providentially generous, and kind enough to be able to provide a filling feast; but God. But God is also powerful enough that David’s enemies know they don’t dare do anything to disturb the meal.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.331 and The Bible Knowledge Commentary : Old Testament p.812 for more info.

Q: In Ps 23:5, we usually think of two parts of our witness: 1) sharing the gospel, and 2) living a holy life. But there is a third part of our witness: our testimony of loving dependence on God. How would a Christian look who does this third part too, vs. one that has the appearance of being able to stand strong all on his or her own, after formerly being taught by God?

A: The first Christian, no matter how mature he or she is, freely and publicly acknowledges that they were, and still, and always will be dependent on God. The second might say how they used to be dependent on God, and how they are still dependent on God for His promise of salvation, but give off the impression they are strong enough to have things covered on their own. The second type would be unwilling to acknowledge their own (current0) brokenness. This might be out of pride, or out of the mistaken feeling that if you are a mature Christian, you have to be, or else have to give the illusion that you are almost sinlessly perfect.

   As a side note, sometimes people rephrase the second part where it combines the third part too. But either way, Psalm 23 emphasizes the third part.

Q: In Ps 24:1, how does everything belong to the Lord, since the county courthouse says my house belongs to me?

A: Who owns the earth beneath the county courthouse and the people who go inside it? We say we own things, but God owns everything by the right of creation. Sometimes we want to try to hold on to things at all costs, without realizing that we could never hold on to anything very well in the first place. That is why it is better to hold the things God gave you in your hands “loosely”, so it doesn’t have to be pried out of your hands if God takes it away.

Q: In Ps 24:2 is the earth founded upon the seas, or does the earth “hang on nothing” as Job 26:7 says?

A: Both are true, understanding that the word “earth” eres in Hebrew (as in English) can mean dirt, land, or this planet. The seas came before dry ground, according to both Genesis 19 and modern scientific evidence. The land is above the seas, so that the seas do not flow over it. The sphere of the earth hangs on nothing in space though. See When Critics Ask p.236 for a complementary answer.

Q: In Ps 24:3-4, what is David really asking here?

A: David is asking a question that few people today ask, though more people should. David is asking, “who is acceptable to God?” Many people do not see a need to be saved, because they don’t feel they were ever lost. As one evangelist said, you have to get people lost before you can get them saved.” For a person who has lied, cheated, stolen, been sexually immoral, or gotten drunk or stoned, they need to see that their sin bars them from everlasting happiness with God. Unless God made a special way, you, and I, and all of us, are too rotten to go to Heaven on our own. But praised God that He did make a special way, actually the only way, in Jesus Christ our Lord.

   See The Bible Knowledge Commentary : Old Testament p.813 for more info.

Q: In Ps 24:4, what is the difference between clean hands and a pure heart?

A: Clean hands means you kept yourself, or else were kept, from doing wrong things. But a pure heart means you never had the desire to do the wrong things. Also, hands are what you grasp for.

Q: In Ps 24:4, what is important here about never lifting up your soul to an idol, vs. someone who had worshipped an idol but has now repented?

A: Believers repent of their sins, and God has forgiven them through Jesus Christ’s shed blood on the cross. But how much greater of a testimony is it for a Christian not to have committed a particular sin, than to have committed it as a Christian and then repented of it.

Q: In Ps 24:7, what is the role of time in this psalm?

A: Verse 1-2 are not so much past tense, but aorist tense. Past tense means that is happened in the past, and unless said otherwise might no longer be happening. Aorist tense means that it started in the past, unless said otherwise it is still happening. The Greek language did not have past tense but aorist tense. I was a child is past tense. I was my parents’ son is an aorist statement. In English we more commonly say, “I am my parents’ son”, emphasizing that this is true now, but wasn’t it just as true in the past when I was born.

   Verses 3-6 are timeless, referring to people in the past, present and future. But all these verses are foundational for verses 7-10 which are an abrupt shift to the future. The climax of this psalm is the glory of the King coming the Jerusalem. A foretaste of this celebration happened briefly during Jesus’ triumphal entry, but its ultimate fulfillment is at Jesus’ second coming.

   See the Believer’s Bible Commentary p.581 for more info.

Q: In Ps 25, Ps 34, Ps 119, why are alphabet acrostics used?

A: Acrostically, beauty and care display easy-to-remember form, greatly helpful in just learning many new observations pretty quickly. Say the previous acrostic sentence five times, say the same number of words (17) randomly from a book five times, and see which one you remember better half an hour later. However, you cannot tell when a Hebrew acrostic is used when just by looking at the English.

   Psalm 25 is not a perfect acrostic though. One letter is not used, and another letter is used twice.1

 Psalm 119 is also an acrostic, as are chapter 1, 2 and 4 in Lamentations.

   A different non-alphabetized acrostic, where consecutive words spell “YHWH” is in four crucial parts is in Esther (1:20, 5:4; 5:13; 7:7). Twice are forward, and twice are backward. This acrostic at crucial points of the narrative could not be by coincidence.

   See The Bible Knowledge Commentary : Old Testament p.813, the Believer’s Bible Commentary p.582, and the New International Bible Commentary p.573 for more info.

Q: In Ps 25:3 why is David so concerned about shame here?

A: David is of course concerned about his own disgrace, but there is a second reason too. David is concerned that God be glorified in His life. If it looks like God had abandoned him and his enemies could mock that, that would bring disgrace upon God. Our honor (and disgrace) and God’s are intertwined.

   See The Tony Evans Bible Commentary p.520 for more info.

Q: In Ps 25:4, if we are already believers, why should we pray for God to show us His ways and paths?

A: Coming to the Lord is not the end of our journey; it is the beginning. God has a lot to show a new believer, and even more mature ones. How to live to please Him, how to be a good witness, and how to enjoy God’s presence are just a few of the things we need to major on. We want to follow God’s ways, not our own ways.

Q: In Ps 25:14, what does fearing the Lord mean here?

A: It means to hold God in awe, as the one who judges and saves people’s souls. But even more basic than that, it means to take God seriously. Many people call themselves Christians, but do not take God very seriously.

   See The Tony Evans Bible Commentary p.521 for more info.

Q: In Ps 26:1, how would David need vindication?

A: This is an interesting prayer you don’t often hear about today. David is asking God to show others that God is pleased with him, not based on David’s righteousness, but based on God’s faithful, covenant love. A person could want this in at least three ways.

a) People could slander others, gaslight others, or spread false bad things about them, even though they were innocent of those things. Lies told by others can hurt a believer’s witness, even though the believer did not do anything wrong.

b) When David was fighting the Philistines, and on the run from Saul, David could be caught and killed by his enemies, and that would make it appear that God was not pleased with David enough to protect him.

c) When David did commit serious sins, of adultery and ordering the order or Uriah, David would want “vindication”, not in the sense of a denial of what happened, but a restoration of relationship and honor. The end of verse 1 suggests that David wrote this before the sin with Bathsheba. Of course, while David was respected at the end of his life, it was not the same as if he had never done those things in the first place.

   See The Expositor’s Bible Commentary vol.5 p.238-239 and The Tony Evans Bible Commentary p.521 for more info.

Q: In Ps 26:2-3, should we want God to try us and examine our hearts and minds?

A: If a person is choosing not to follow God’s will, which is probably not what they want. If they are sincerely trying to follow God, they want God to examine them for the following reasons:

a) To glorify God

b) To show them ways they unknowingly are not following God’s will so that they can change

c) To show them wrong doctrines, wrong attitudes, or wrong actions they are unwittingly doing so that they can change

d) To be more effective in their Christian service by being more godly.

Q: In Ps 26:4-5, when and how are we to sit separate from deceitful people and the assembly of evildoers?

A: The phrase “deceitful people” can also be translated as “worthless people”, but either way, some wicked people have the appearance of being valuable and important, when, at least in God’s eyes, they are not. Do not come under the influence or leadership of those who despise God. This is not just a separation from ungodly people and influences, it is a separation to God.

   See The Expositor’s Bible Commentary vol.5 p.239-240, The Tony Evans Bible Commentary p.521, and the Believer’s Bible Commentary p.584 for more info.

Q: In Ps 26:6-8, 50:14; 107:22; 116:17 what does this say about sacrifices?

A: While many sacrifices were for atonement for sin, going to the altar in these verses was to give joyous sacrifices of thanksgiving to God. This was a privilege to be able to do, and upright people could enjoy this privilege.

   See The Expositor’s Bible Commentary vol.5 p.240 for more info.

Q: In Ps 26:12, what is the standing in the “great assembly” here?

A: The Hebrew word here is plural, which has a broader meaning than English. It can mean among the assemblies, but it is also used for emphasis, as in the great assembly, or the assembly of assemblies. This can refer to worshiping on earth, the great assembly in heaven, or both in general. It was such a joy for David to be a part of the assembly. Unfortunately, for some believers today, they read God’s word and obey God, except that they have forgotten the command in Hebrews 10:25 not to neglect assembling together.

   The word for “standing” is a play on words. It refers both to being “upright” and “standing on level ground”. David said he was upright, both in his heart and in the assembly.

   See The Expositor’s Bible Commentary vol.5 p.242 for more info.

Q: In Ps 27:1-3, what is David proclaiming here?

A: This psalm complements the previous psalm well. While the previous psalm was a petition for vindication, this psalm is a praise of the confidence David has in God taking care of him. The confidence is not based on David’s strength or righteousness, but on God’s presence and covenant relationship with him.

   See The Expositor’s Bible Commentary vol.5 p.242-243 and the New International Bible Commentary p.574 for more info.

Q: In Ps 27:4,8-9, Ps 11:7; 13:1; 17:15; 24:6; 31:16; 41:16; 67:1; 69:17; 80:3,7,19; 88:14; 105:4; 119:35; 132:10; 143:7; Isa 59:2; Mt 5:8; 1 Cor 13:12; Heb 12:14; Rev 22:4, what is David looking forward to here?

A: The one primary thing David is asking for is to be with God and gaze on the beauty of His face. Some call this the “beatific vision”. Everything else, safety, defeating his enemies, etc. is secondary to that.

   C.S. Lewis wrote about this in “The Fair Beauty of the Lord” in Reflections on the Psalms p.44-53. See also The Expositor’s Bible Commentary vol.5 p.244, The Bible Knowledge Commentary : Old Testament p.814-815, and https://www.desiringgod.org/articles/we-will-see-his-face for more info.

Q: In Ps 27:7-8, why was David seeking God’s face, since no one could see God’s face and live?

A: David was seeking a closer relationship with God now, and eagerly looked forward to seeing God face to face in Heaven.

Q: In Ps 27:8-12, what is the significance of seeking God’s face?

A: This is a psalm about longing for God, in the middle of the trying circumstances of life. When things were tough, David prayed to God for deliverance, as he should. But David saw there was a tendency that the situation could shift his focus to his troubles, when his focus should remain on seeking God’s face.

   See The Expositor’s Bible Commentary vol.5 p.246 and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.355 for more info.

Q: In Ps 27:9-10, what does this say about vindication?

A: This is the negative phrases of Psalm 27:1a. The opposite of God vindicating David would be David dying and looking like he was being punished with wicked men because he appeared to be one.

   See The Expositor’s Bible Commentary vol.5 p.241 for more info.

Q: In Ps 27:10, did David’s parents ever forsake David?

A: No, as far as we know. Some see that David was not a favored son of his father in 1 Samuel 16:5-11. David’s father had David tending the sheep, and Jesse initially did not mention David to Samuel. Regardless of that, we have no evidence that David’s parents forsook him. David is saying that “even if” his parents forsook him, God will always receive him. Another translation by J.N. Darby is, “For had my father and my mother forsaken me, then had Jehovah taken me up.”

   See the Believer’s Bible Commentary p.586 and The Tony Evans Bible Commentary p.521 for more info.

Q: In Ps 27:12, is it OK to pray for victory over our enemies?

A: Let me answer it this way. It is NOT OK to never pray for victory over your enemies. We have enemies of sins, and demons, and the workings of evil people. We should still pray on behalf of evil people that they might be saved, but at the same time we should pray that their evil plans will be frustrated. Note that David prays with confidence here in God’s rescue.

   This does not refer to rival sports times, or business competitors, but to real enemies who are against God as well as you.

   See The Expositor’s Bible Commentary vol.5 p.247 for more info.

Q: In Ps 27:12-14, does this relate to the Messiah?

A: Psalm 27 in general, and Psalm 27:12-14 in particular are very appropriate for Jesus’ arrest, crucifixion, and later resurrection.

   See the Believer’s Bible Commentary p.585-587 for more info.

Q: In Ps 27:13-14, what does this teach us about hope?

A: Hope, rooted in faith, is not an abstract thing or just theoretical belief. It is something we need to have to make it through tough times, knowing that God is there on the other side.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.360-361 for more info.

Q: How does Ps 28:1-9 mirror Psalm 27?

A: Psalm 27 starts by emphasizing confidence in the Lord, followed by a cry for help in hard times. In Psalm 28, during hard times David prays to his “Rock” who is even harder, and ends with confidence in the Lord.

   See The Expositor’s Bible Commentary vol.5 p.248 and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.365 for more info.

Q: In Ps 28:1, how do solid rocks shape our land and our life?

A: New York City has bedrock only 18 feet below the surface in Downtown and Midtown, but 260 feet below the surface in Greenwich Village. That is why they can build tall skyscrapers in downtown and Midtown, but never in Greenwich Village. Likewise, Singapore geologically is basically just a huge block of granite. In contrast to that, Kuala Lumpur and some other places have a lot of limestone and sinkholes can rapidly form, swallowing cars and even houses.

   Likewise heavy buildings built on clay can tend to have serious problems as the clay expands and contracts a lot when it is wet or dry. Our life can be built on the solid rock of Jesus, or it can shift around a lot when it is built on something else.

Q: In Ps 28:1, what is the significance of God being our rock?

A: We can picture God being our rock in more than one way.

God has been here for a long time (eternity).

God is stronger than a rock.

Other things do not hurt the rock.

A rock is all-weather.

One can safely build upon the rock.

Like a rock, God does not change. He is the same every time we come to Him.

Like a rock, God endures for a long time (eternity).

Q: In Ps 28:1-2 is God silent or does God here in Ps 28:6-7?

A: Both. Sometimes God seems silent, even when times are tough, but Psalm 28:6-7 assures us that God hears and will act and save.

   See The Expositor’s Bible Commentary vol.5 p.249-250 for more info.

Q: How does Ps 28:5 related to 28:2f, 4?

A: It’s all about the hands. David says he has clean hands in verse 2f. Evildoers have evil in their hearts in verse 3 and the work of their hands in verse 4. But furthermore, evildoers did not regard the handiwork of God in verse 5.

   The key application here is what have you done with your hands, not just recently but over your life, and did you regard the work of God’s hands?

   See the Believer’s Bible Commentary p.587-588 for more info.

Q: In Ps 28:9 what is David’s prayer here?

A: He is not just asking for salvation and blessing for Himself and His immediate family, but that God would deliver His people. It is fine to pray for yourself, your kids, and your spouse, but if that is all you pray for, you aren’t praying enough. You need to pray for others and God’s people too.

Q: In Ps 29:2, what is the “beauty of holiness”?

A: God’s ways and presence are not just right and true, they are beautiful. We should enjoy our times of worship and prayer to God.

Q: In Ps 29:3, does this relate to the Canaanite god Baal, the god of thunder?

A: Directly no, indirectly probably. If pagans were going to create an idol out of thunder, how much more fitting would it be to praise the True God in thunder. Zeus/Jupiter also threw thunderbolts, as did the Hindu God Indra, so it was not uncommon for people to worship a power they saw behind thunder. While David would not have known Zeus or Indra, he was almost certainly aware of Baal, also called Ba’al-Hadad, being the god of thunder. If pagans worshipped a false god behind thunder, then certainly God’s servants should have a hymn or praise to the true God, who is more powerful than the thunder!

   See The Expositor’s Bible Commentary vol.5 p.253,255-256 the New International Bible Commentary p.575 and The Bible Knowledge Commentary : Old Testament p.815-816 for more info.

Q: In Ps 29:5,9 why did God want to destroy the cedars of Lebanon and strip the forests bare?

A: God has nothing against unthinking trees. Rather, this metaphor from nature shows how thorough the destruction will be.

  It might have been a well-beloved song that was used in the dedication of Solomon’s temple after David died.

Q: In Ps 30:1, how could this be a song for the dedication of the Solomon’s temple, since it was written by David? David died before the dedication of the temple.

A: It actually says [blank] of David, where the blank word could be temple, palace, or other building. Sometimes it can be interesting to go down the logical paths of different possibilities, and then see how we can arrive at only two likely paths. First four unlikely or irrelevant possibilities, and then the most likely answer

X Heading for the previous psalm: This heading, added later, might have been referring to the previous psalm. However, except for the ending of books of psalms, there are no other examples of headings like this actually being postscripts.

X Rededication of the tabernacle after Absalom’s rebellion. The Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.375 offers this as a possibility. But why would the site of the tabernacle need to be rededicated? There is no indication anywhere else that any rededication was done after Absalom’s rebellion. This “answer” does not address the question of whether this was used for the dedication of Solomon’s temple.

(moot) According to the Talmud  b. Sopherim 18b this psalm was spoken at the Feast of Hanukkah for the rededication of the Temple in the time of the Maccabees in 164 B.C. But this does not address the question of whether it was by David and for the original dedication.

Not by David: The headings to each psalm are in the Masoretic text, and not a part of the original manuscripts as the Encyclopedia of Bible Difficulties p.243 and When Critics Ask p.234-235,236 say. The heading might be incorrect to say it was written by David. While this is certainly a possibility, there is no reason to doubt this was by David.

Incorrect heading: The heading might be incorrect when it says it was for the dedication of the Temple. However, there is no reason to doubt the heading as the two final answers below are sufficient.

(possibly) Dedication of the storage of the Temple materials in 1 Chronicles 22:1-19. David had a storage place for the building materials. However, why dedicated a storage warehouse?

(likely) By David and used later: This psalm, which does not say much about the temple, was written by David. After his death, this psalm was used in the dedication of the Temple under Solomon. They likely spoke a number of psalms at the Temple’s dedication.

(likely) David wrote for the future dedication: Psalm 30 most likely was by David (as were Psalms 1-41), and David wrote it for the dedication of the site of the future temple. Just as David collected much of the material of the temple for his son Solomon, David certainly would have stopped to meditate on the beauty the future temple would have.

Combining most of the last two answers, it is likely that Davied wrote it, and it is likely that it was one of many psalms said at the dedication of Solomon’s Temple. The main question would be a) did David deliberately write this for the future temple dedication, or b) was David unaware that it would be used then. It could be either way.

   See the New International Bible Commentary p.576, The Expositor’s Bible Commentary vol.5 p.257,  and The Bible Knowledge Commentary : Old Testament p.816 for more info.

Q: In Ps 30:2-3, is this the prayer of a sick person?

A: Technically, no. David prayed to God when he was sick in many places, but not here. David has already recovered, and he is going back to God in prayer to joyfully thank God. It is good to pray to God when we are sick, but are we just as diligent to also thank God after we are healed? It is good to pray petition God when we need help, but do we also pray in gratitude to God after He provides the help?

   See the Believer’s Bible Commentary p.591 and the Evangelical Commentary on the Bible p.378 for more info.

Q: In Ps 30:2-3, what kind of healing did David receive?

A: Scripture does not say, but it sounds like it was a literal, physical healing from disease. Whatever it was, David was grateful to God for answering his prayer positively and healing him. Sometimes sickness can be instructive not to confidently take things for granted and rely on our own independence and power.

   For many believers, there may come a time when God allows our health to be taken away. When that occurs, we should give it up gracefully; after all, we never really could clasp it in our hands the first place. It is fine to use modern medicine, eat healthy, exercise, to take care of our body, God’s temple. But when our health fades, we should still rejoice in God the same.

   See the Evangelical Commentary on the Bible p.378, the New International Bible Commentary p.576, The Tony Evans Bible Commentary p.522-523, The Expositor’s Bible Commentary vol.5 p.258, and the Believer’s Bible Commentary p.589 for more info.

Q: In Ps 30:1-3, are there times when you, or another believer, have thought yourself totally secure and immovable, and you found (or God helped you find) that you were mistaken?

A: We can think we are “unshakable” health-wise, economically, job or career-wise, or in other ways. Realizing up front that we never are is a lot less painful than God and later circumstances showing us.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.377 for more info.

Q: In Ps 30:4; 97:12, how does one praise God for a remembrance or memorial of his holiness?

A: While the NIV 1985 simply says, “praise his holy name”, under Psalm 30:4 it has a footnote saying that it literally says, “memorial”. The KJV and NKJV translate this as “remembrance of his holiness/holy name” The NRSV simply says, “give thanks to his holy name.”

Q: In Ps 30:4, what is David saying about praising God for David’s healing here?

A: David is not only thanking God for his healing, David is also inviting other believers to give thanks for David’s healing along with him.

   See the Believer’s Bible Commentary p.589 for more info.

Q: In Ps 30:5a, how does God’s anger last only a moment?

A: David is not speaking of all the wicked, for David Himself recognized that their punishment would be forever. The word here is not “minute” meaning “60 seconds”, but “moment” a brief period of time. David, the writer of Psalm 30, is speaking of God’s relationship to him, and by implication God’s relationship with other believers. The times that God were angry with David were extremely, brief, compared to eternity. The entire verse says, “For His anger is but for a moment, his favor is for a lifetime; Weeping may last for the night, But a shout of joy comes in the morning.” (NASB) Those who reject God not only do not see God’s anger lasting only a moment, and they do not see God’s favor lasting a lifetime either. For God’s elect people, God’s anger and disciple are extremely brief compared to eternity.

Q: In Ps 30:5f, what is the point about weeping at night and joy in the morning?

A: Psalm 30:5 is a verse we should memorize for times of sorrow. There can be trials and struggles, but they can just be for a night, both in duration and metaphorically. But the morning, brings healing and joy. This can be true on earth with tribulations that we have, and of course it is also true for the “ultimate morning” when we step into eternity.

   See the Believer’s Bible Commentary p.590 for more info.

Q: In Ps 30:6-10, what is David saying about prosperity?

A: The first half of this psalm is David praising God after a sickness, and learning not to trust in himself. The second half of this psalm is the same lesson, only applied now to riches. God might deliberately choose to take some prosperity away from us, so that we will not rely on our own financial power but on God. Do you pray to God the same, consistently, whether you are making money or losing money?

   See the Believer’s Bible Commentary p.590 for more info.

Q: In Ps 30:6-7, after David was prospering, why did God stop prospering David?

A: Perhaps the answer is found in Psalms 30:7. David said that God made “my” mountain stand firm. When we have uninterrupted prospering with no problems, not only do we often not grow as much, but we tend to stop relying on God.

Q: In Ps 30:8-9, is David trying to bargain with God here, saying don’t let me die or you will have one less worshipper?

A: Not necessarily. David may be realizing that God already has more proud kings than He wants, but God primarily values David not as a king but as a worshipper.

Q: In Ps 30:12, can you think of a time when it is wrong for a believer to be silent?

A: While James 1:19 says everyone should be quick to listen and slow to speak, Psalm 30:12 mentions other times when are should speak instead of being silent. We should speak to defend somebody. If someone is being arrested or punished unjustly and our speaking up might make a difference, it is a sin to keep silent. In in the context of Psalm 30, it is wrong to keep silent instead of praising God for healing and delivering us. We should “refuse to be silent” when God wants us to publicly praise Him.

   See The Tony Evans Bible Commentary p.523 for more info.

Q: In Ps 31:5, why should we especially remember this verse?

A: In Luke 23:46, Jesus died with a psalm on His lips: this verse! Luke says that Jesu spoke this psalm loudly too. Ultimately in all our trials and even with our battle with death, which apart from the rapture we will ultimately lose, this is really all we have; that God will take us and preserve us.

   See the Believer’s Bible Commentary p.591,592 for more info.

Q: In Ps 31:6, should we today hate some people, as David hated those who clung to worthless idols?

A: No, the New Testament has a higher standard (love your enemies) than the Old Testament. We will classify six kinds of hate and compare what both the Old Testament and New Testament teach.

Hating those who want to harm you: In some psalms, David expresses his hatred for those who were out to kill him. Jesus acknowledged that previously people were taught to love their friends and hate their enemies, and Jesus explicitly taught otherwise, that we are to love our enemies too. When Stephen was martyred in Acts 7:60, he prayed for those killing him.

Hating people without cause: Both the Old Testament (Psalm 35:19; 69:4; Isaiah 49:7) and New Testament (John 15:25) point out that some sinners do this. We should never do this though.

Hating those who hate God: David said he hated those who hate God. However, in the New Testament we are to love our neighbor, irrespective of if they hate the True God or not. However, we still are to divide from non-believers.

Hating those who are wicked: In Psalm 31:6 David said he hated those who trusted in idols.

Revenge: Both the Old and New Testaments say that we are not to get revenge. Ephesians 4:26 goes even farther, and says not to let the sun go down on our anger.

Hating sin: Both the Old and New Testaments show we are to hate sin. Jude 23 says to hate even the clothing stained by corrupted flesh.

Q: In Ps 31:20, what is the translation of the last phrase?

A: The NASB, KJV, NKJV, and Green’s literal translation render this as the “strife of tongues”. The NIV 1985 says, “accusing tongues, and the NRSV translates this as “contentious tongues”. The NET Bible says, “slanderous attacks”. This refers to men who use their words to bring about the downfall of others. It has nothing to do with speaking in tongues.

Q: In Ps 32:1, was this by David?

A: The Hebrew does not say who it was by. But the Septuagint Greek translation, written a few centuries before Christ, says this was by David. Likewise Psalm 33 does not say by David in the Hebrew Masoretic text, but the Greek Septuagint and Dead Sea scroll 4QPs83 (=4QPs(a)) both say it was by David.

   See The Bible Knowledge Commentary : Old Testament p.818-819, The Expositor’s Bible Commentary vol.5 p.277, and the New International Bible Commentary p.578 for more info.

Q: In Ps 32:1-11, what is the structure of this psalm?

A: This is one of the seven penitential psalms; the others are 6, 38, 51, 102, 130, 143. This was also Augustine of Hippo’s favorite psalm. Psalm 32 has five sections.

1-2 The blessing of forgiveness for his sin

3-5 Effects of unconfessed sin

6-7 Encouragement to others to draw near to God and His protection

8-9 God continued promise of instruction, guidance, and protection

10-11 Leave the sorrow of sin and praise the Lord for your forgiveness

   See the New International Bible Commentary p.577, The Expositor’s Bible Commentary vol.5 p.270-271, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.393 for more info.

Q: In Ps 32:1-2 and Rom 4:7-8, why does Paul quote these verses?

A: Paul’s point is that even in Old Testament times, God announced that people could have forgiveness for their sins. This psalm was likely written after he committed adultery with Bathsheba and had Uriah killed. David did NOT come to God in confession right away in 2 Samuel 12:1-13, and David was miserable during that time. But what a relief when he finally got right with God again.

   See the Believer’s Bible Commentary p.594 for more info.

Q: In Ps 32:2, what is “guile”?

A: This means deceit. However, guile is not only outright lies, but also deceiving someone about your intentions.

Q: In Ps 32:3, why did David say his bones grew old when he kept silent?

A: Unconfessed sin is a festering sore. David felt that his physical health suffered when he did not confess his sins to God. Interestingly, in modern times people have affirmed that guilt, as well as stress, have harmful physical effects on our bodies.

   See The Tony Evans Bible Commentary p.524, The Expositor’s Bible Commentary vol.5 p.273, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.395-396 for more info.

Q: In Ps 32:7, what is significant about this verse?

A: God is our hiding place, our refuge from troubles. God is our refuge from troubles caused by others, and caused by others after we are following Him. Corrie ten Boom named her book The Hiding Place, after this verse.

   But this is also a promise that God is also our hiding place from troubles caused by us and our sin. Though we may still suffer some consequences, we can run to God in refuge, and He can protect us from some of the consequences.

Q: In Ps 32:8, how does God guide us in the way we should go?

A: God guides people in five main ways.

Through the Bible: The Bible gives us God’s commands, shows us what God delights in, and warns us of trouble. However, an individual might not have read the entire Bible, understood all of it correctly, or need some reminds.

Through other believers: We have the duty to encourage, teach, correct, and rebuke each other. This implies that we have needs to be encouraged, taught, corrected, and rebuked at times.

Through others: Even non-believers can tell us truthful things, and we can also avoid pitfalls by learning from the bad experiences of others.

God directly revealing something: When Abram heard God telling him to leave his country, of course he had no Bible to consult and see how everything would end up. Likewise, there are many stories of Christian missionaries who have encountered natives with no Bibles, whom God told them to listen to the missionaries. One notable example is the entire tribe of the S’gaw Karen people of Burma. One can read more about this in the book Eternity in Their Hearts.

“Divine Appointments”: These are times when, in hindsight, God apparently meant for you to be in a certain place at a certain time, but neither you nor anyone else on earth knew that.

Q: In Ps 32:8, what is important about the placement of this verse?

A: God promised to guide David AFTER he messed up and confessed his sin. It is not that God says, I will guide you, but once you stop listening to me, that’s it, no more guidance. God graciously and mercifully makes a way through confession for us to come back to Him, not just to continue to receive guidance, but to restore the relationship.

   See the New International Bible Commentary p.577 for more info.

Q: In Ps 32:9, why do horses and mules need bits and bridles?

A: For four reasons and one root cause. They don’t want to go when they should. They want to go when they need to stay. They want to go somewhere else than where they are supposed to go. Finally, they don’t want to go at the right pace. The underlying root cause is, “they don’t want to do what they are supposed to do.” How do you think God feels about His children when they are the same way? They say Jesus is their Lord, but they act like they just don’t want to do what He says.

   See The Expositor’s Bible Commentary vol.5 p.275 and The Tony Evans Bible Commentary p.524-525 for more info.

Q: In Ps 33:1, what is the relationship with the previous psalm?

A: The thought of Psalm 33:1 is almost the same as Psalm 32:11. The idea is that Psalm 33 is a “part 2” of Psalm 32. Psalm 32 starts with forgiveness and confession, and ends with rejoicing. Psalm 33 starts with the same rejoicing, and moves on to praise. Specifically, the psalm is praising God’s “creativity” in nature and history.

  A critic might castigate David by saying, “after what you did, how could you ever praise God again, you hypocrite!” But David is not so concerned about what others think, but rather what God thinks. Yes, David was wicked, and yes he still suffered consequences of his past wickedness. But coming through all that, and past all that, David is going to praise God anyway. Though 1 John 1:9 was not written yet, David knew some of the truth there and believed what he knew. Likewise, when we sin, and repent, we are to take God at His word when He says we are forgiven.

   See the Believer’s Bible Commentary p.595 and The Expositor’s Bible Commentary vol.5 p.276 for more info.

Q: In Ps 33:1-22, why does this psalm say to rejoice in God?

A:  This psalm gives four main reasons.

God’s dependable character.

God’s great power, under control

We see the history of God fulfilling His purposes.

God’s watchful care for those who hope in Him

   See the Evangelical Commentary on the Bible p.378-379 for more info.

Q: In Ps 33:15 (KJV) how does God fashion everyone’s hearts alike?

A: This does not mean God makes everyone identically, but rather that God has made everyone.

Q: In Ps 33:18-22; 25:5; 21; 39:7; 62:5; 71:5, how do we wait in hope today?

A: We know that the current situation, troubles, and dangers will not last. We are looking forward to being with God forever, and know that we are just “passing through” this life on earth. Waiting in hope includes rejoicing in the God they put their trust in, in Psalm 33:21.

   See The Bible Knowledge Commentary : Old Testament p.819 for more info.

Q: In Ps 34, what is the structure of this Psalm?

A: It seems whenever God delivered him from a situation, David later wrote a psalm about it. This psalm is an alphabet acrostic, where successive verses start with successive letters of the Hebrew alphabet. So like other acrostic psalms, this is not an impromptu, spontaneous prayer, but a lovingly and thoroughly crafted work. There are two exceptions to the acrostic pattern though. Psalm 34 does not use letter waw between verses 5 and 6, and uses the letter peh at the end of taw, drawing attention to the last verse. Also, on one hand this psalm mentions the fear of the Lord fifteen times, yet this is a very upbeat psalm.

   In addition, there is a second structure on top of this.

1-7  Thanks for God’s goodness and justice

- 1-3 Praise for God’s goodness and justice

- 4-7 Experiencing God’s goodness and justice

8-22 Taste and see that the LORD is good

- 8-14 Learn the fear of the LORD

- 15-22 Rewards of the righteous

   See The Expositor’s Bible Commentary vol.5 p.281-282, the Evangelical Commentary on the Bible p.378, The Bible Knowledge Commentary : Old Testament p.820, and the New International Bible Commentary p.579 for more info.

Q: In Ps 34:1, should this say Abimelech as the king of Gath, or Achish?

A: This refers to the time in 1 Samuel 21:12-15 when David pretended to be insane. There are three possibilities here, with the third the most likely.

Copyist error: The writers who added the headings to the psalms might have made a copyist error of Abimelech when it should have said Achish.

Dual name: Many kings in ancient times had dual names, typically the personal name they were born with and a throne name. Persian kings and Egyptian Pharaohs all had two names, and Solomon had another name: Jedidiah in 2 Samuel 12:24. Zedekiah was also called Mattaniah in 2 Kings 24:17. We do not know the names of many Philistine kings, except from Assyrian sources. They mention an A-himilki (same as Ahimelech) who was a king of Ashdod. The first use we know of the Philistines using the name Abimelech was in Genesis 20:2, and the second was Abimelech II in Genesis 26:1.

Title: Abimelech was likely a title, as Pharaoh was a title for the ruler of Egypt. Other countries had similar traditions. In Ethiopia the Queen was titled “Candace” or Kandake. The Amalekite king was titled “Agag”, and even in Italy, the Etruscan king was called Lucumo. Abimelech might have been a title for the kings of Gath. Basil of Cappadocia was one of the first Christian writers to see this.

   See Encyclopedia of Bible Difficulties p.243-244 and When Critics Ask p.237 for more info on the first two views. See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.408, The Tony Evans Bible Commentary p.525,528, the Believer’s Bible Commentary p.596, and the skeptical Asimov’s Guide to the Bible p.497 for more on the third view.

Q: In Ps 34:1, how did David change his behavior before the king of Gath?

A: In 1 Samuel 21:12-15, David acted as though he was an insane person to throw Abimelech off and make Abimelech not suspect that David would not be loyal to the Philistines, or that David could be a ruler of anything. David was relying on his strategy of deception here, and not necessarily on God.

Q: In Ps 34:15-16, do you want God’s attention?

A: Righteous people, relatively speaking, have God’s attention. Thoroughly evil people have God’s attention in a different way. But God says that He ignores the prayers of some, such as those who cherish sin in their hearts (Psalm 66:18-19), are wicked (Proverbs 15:29; Isaiah 59:1-3), we choose not to hear God (Zechariah 7:11-14; Proverbs 28:9) are inconsiderate of their wives (1 Peter 3:7), or ignore the cry of the poor (Proverbs 21:13).

   God resists the proud but gives grace to the humble. (James 4:6f; 1 Peter 5:5f). Psalm 34:18 says the Lord is near those with a broken heart and contrite spirit.

   See The Tony Evans Bible Commentary p.525 for more info.

Q: In Ps 34:17, what is the difference between God delivering you from trouble vs. out of trouble?

A: God does not promise, here or elsewhere to keep you from having any trouble; but God promises to deliver you out of trouble. We might still have difficult times, but God is walking with us through it.

   See the Believer’s Bible Commentary p.599 for more info.

Q: In Ps 35:1-28, what is the structure of this psalm?

A: Psalm 35 David, who is falsely accused, wrote this psalm in three’s: three petitions, and each followed by three praises.

1-8  asks God to fight against those who want to fight with David.

- - 9-10 David praises God saying, who is like You, delivering the poor from those stronger.

11-17 asks God to look upon David’s former close friends who now are mocking David.

- - 18 David will publicly thank Go din the assembly.

19-26 asks God to vindicate David from false accusations.

- - 27-28 Let us magnify the Lord and His righteousness

   See the New International Bible Commentary p.579 for more info.

Q: In Ps 35:5; 1:3, how are the wicked like chaff?

A: Chaff is the leftover outer husks after threshing wheat. Chaff is blown away by the wind and forgotten. Many evil empires and forces, important in their time, are mere matters of historical interest now. For example, the Mongol Empire, Mahmud of Ghazni, Tamerlane, the French Revolution, Idi Amin, the Khmer Rouge, and (hopefully in the future) Nazis.

   See The Bible Knowledge Commentary : Old Testament p.820 for more info.

Q: In Ps 35:11-16, how do you respond when people you thought were your close friends turn against you?

A: There is a difference between a knee-jerk reaction, and a thoughtful response, and we should be very careful not to do the first. It is OK to feel shocked, confused, and hurt. It is fine to ask why, but sometimes you won’t be able to know because you don’t know the backstory. In the New Testament we are specifically commanded not to get revenge, but to love our enemies, even if we didn’t know until now that they were our enemies. David might have wanted to slip into his armor, grab a spear, and get revenge on them, but in Christ we have a higher standard today.

   See the Believer’s Bible Commentary p.600 for more info.

Q: In Ps 35:15, how should you handle when people attack you totally unexpectedly?

A: It is difficult when it is unexpected, but it is not as bad if you had not given them misplaced trust. Instead of dwelling on “why me”, “what did I do”, or the past, focus on “what now”. Try to get out of the attack; you can ask why it happened later. Trust in the Lord, but also see if there is another believer you can ask about this.

   Sometimes you can try to put yourself in their shoes, and try to understand, from their perspective, why they think they need to attack you. Sometimes this does not work though, because you do not have enough information.

Q: In Ps 35:15 (KJV), what are abjects?

A: The NKJV translates this word as “attackers” and the NRSV translates this word as “ruffians”. The NASB says, “smiters” and Green’s Literal Translations says, “defamers”. The NET Bible footnote says there is uncertainty in this word, which could be “strikers” or “foreigners”, so it just uses the pronoun “they”.

Q: In Ps 35:24; 7:8, why would David want God to judge him according to David’s righteousness?

A: At this time in his life, David had a high view of his righteousness. David’s request could be understood in either a relative or an absolute sense.

Relative: David served and obeyed served God more than Saul and certainly more than the Philistines. David wanted God to judge between David and them, so that David would prevail. If this was what David meant, David did not know that sometimes God uses a more evil people to discipline his disobedient people, as Habakkuk 1 shows. Bible Difficulties & Seeming Contradictions p.227 mentions that in Psalm 7:8 David is not saying he is sinlessly perfect, but that he is innocent of these wicked deeds.

Absolute: David is asking God to judge him and protect him because David is a righteous servant of God. David knew that no one is righteous (Psalm 143:2). Though David is not claiming to be sinless here, David knows that God protect righteous people, and so David has confidence that God would protect him. Later (in Psalm 51:1), David would learn more about his own sinful nature and his need for God’s mercy.

Regardless of whether David’s meaning was absolute, relative, or both, this prayer request is not a good example of what we should pray today. Yet it does teach us something important about our prayers. It is always OK for God’s obedient children to pray what is on their heart, even if is not the best thing to pray. God is big enough to take all our prayers, understand our mistakes, and like a wise father, say no to foolish request, and even good requests that are not a part of His will and God’s greater plan.

Q: In Ps 35:27-28, what should we do when we are a victim of injustice?

A: Psalm 35:27-28 says to pray and praise God; As we glorify God with praise He will vindicate us. We need to pray for three reasons.

a) Pray for God to deliver us, and others, from the injustice.

b) Pray for wisdom not to instinctively react, but rather to wisely respond.

c) Pray Romans 8:28 that God would use even this situation for His glory and that you would be a good witness for others.

   See The Tony Evans Bible Commentary p.526 for more info.

Q: In Ps 36:1-12, what is the structure of this psalm?

A: The psalm on the blessedness of the wise has three distinct parts.

1-3  is a lament about evildoers.

5-9 is a hymn of praise to God

- 5-6 The wisdom of God

- 7-9 The joys of wisdom

10-12 is a petition for continued protection from evil

   See the New International Bible Commentary p.580 and The Expositor’s Bible Commentary vol.5 p.292 for more info.

Q: In Ps 36:1, why do the wicked have no fear of God?

A: The psalmist gives two reasons here.

No fear of God in Psalm 36:1. Some do not fear God because they do not believe He exists. Or they might believe that He exists but that He will never do anything. Others believe God exists, since they have not been punished for their sins yet, they think they will never be. Demons both know God exists and that there will be future punishment (James 2:19), yet they too continue to disobey God.

A flattering opinion of themselves in Psalm 36:2. They think they can get away with chasing to fulfill all their desires. Also, people think they are always smart enough that they won’t get caught.

   See The Tony Evans Bible Commentary p.526, the Believer’s Bible Commentary p.601, and The Bible Knowledge Commentary : Old Testament p.821 for more info.

Q: In Ps 36:4, how do people devise evil on their beds?

A: While they are lying there waiting to go to sleep, they are plotting to harm someone, getting dishonest gain, or having sexual fantasies.

   Rather than doing this, Psalm 63:6 says we can meditate on God. Rather than short term plans for pleasure, we are “future people” the future belongs to us. We are not just cut down like grass. That is the real promise for God’s oppressed people.

   See The Tony Evans Bible Commentary p.527 for more info.

Q: In Ps 36:7, how do we as believer, metaphorically “find refuge in the shadow of His wings”?

A: Birds don’t have hands, so they use their wings in a variety of ways. Mother birds use their wings to cover their chicks to keep them warm. In fact, both male and female eagles have a bald spot on their belly, with no feathers, to better transfer heat to the chicks. Birds also herd their chicks under their wings to keep them together so they don’t wander off. This is not hard to do, as the babies apparently like being close to the mother, following her everywhere. Normally ducks without chicks can be skittish, and fly off if you get within 20 feet of them. But a mother duck with babies, at night, will not; she will just remain very still, hoping your don’t see her, because she values the lives of her babies as much as her own. Geese might use their wings to fight a fox that is trying to get to their babies. Most species of eagle generally do not put their babies on their backs to teach them to fly, though golden eagles, which live in many places including the Fertile Crescent, have been seen to do this. Interestingly, many eagles start destroying their own nest, when it is time for the eagles to learn to fly and leave. If an eagle tries to fly and lands outside the nest, they might stay there for a couple of days until they learn to fly from the ground. During that time the parents will find the eagle outside of the nest. Curiously, if an eaglet is separated from its mother, it will never fly. It won’t know how, despite seeing other eagles fly.

   But are we at least as smart as bird chicks? When it is cold, are we cold, because we don’t nestle under God’s wings? When God wants us to stay put, under His wings so to speak, do we want to wander off? When God wants us to learn to soar, are we too afraid of God’s lack of ability to teach us and take care of us.

See https://www.reference.com/pets-animals/eagles-teach-young-fly-6e492fff13d5d50 “How do eagles teach their young to fly” by “staff writer” Aug. 4, 2015), https://journeynorth.org/tm/eagle/annual/facts_post_fledgings.html  for more info.

Q: In Ps 37:1-40, what is the structure of this psalm?

A: Some hymnists have entitled this psalm: commit all your griefs. The first part of this psalm is not as much about trusting God, but rather trusting God in the presence of evil people. Psalm 37 is an acrostic where each verse is a successive letter of the alphabet. In the Masoretic text the letter ayin is missing, but it is there in the Septuagint. The style of this psalm is unusual; it almost appears like a chapter in the book of Proverbs. It can be divided into three main parts.

1-11 encourage the righteous to wait for God

12-26 shows the future differences between the godly and the wicked

27-40 shows the ultimate differences.

   See The Expositor’s Bible Commentary vol.5 p.304, the New International Bible Commentary p.580-581, the Evangelical Commentary on the Bible p.379, and The Bible Knowledge Commentary : Old Testament p.822 for more info.

Q: In Ps 37:3-5, what is the difference between trusting in the Lord, delighting in the Lord, and committing your way to the Lord?

A: We are to do all three, but sometimes believers do only one or two.

Trusting in the Lord means to have faith to believe what He says, the peace to know that you are in God’s hand, and the courage to stand for what is right and against what is wrong. It does not necessarily mean you have any joy in the Lord or that you are trying to please and obey Him. Psalm 62 is a beautiful description of trusting in the Lord.

Delighting in the Lord means that your life is one of rejoicing with praise to God. It does not necessarily mean you know Him deeply or obey Him very well.

Committing your way to the Lord means to follow what God says and not do what God forbids, to have an attitude of obedience. Obedience can be only out of duty, and not necessarily out of much love or springing from faith.

Each one is important for us to do, without neglecting the others.

Q: In Ps 37:4, how does God give us the desires of our heart?

A: God does not satisfy our sinful desires, as James 4:3 teaches. But God delights to satisfy our good desires, that we have turned over to Him. At least this is the level that I used to understand.

   But after studying it more, there is also a second layer. Not only does God delight in satisfying the desires of those who delight in God, but God gives us those desires too. So God gives us the desires and we should give those back to Him and God can satisfy those desires.

Q: In Ps 37:7-8, how is a believer’s life characterized by “waiting expectantly on God”?

A: A servant does the master’s will when the master tell him or her to do it; not sooner or later. Likewise we need to do what God wants when He tells us to do it; in His timing, not sooner or later. After all, it is His work we are doing, not our own. But we should wait “expectantly”, eager to watch God work as we obediently follow Him.

   See The Tony Evans Bible Commentary p.527 for more info.

Q: Does Ps 37:9,11,29 show that the righteous will live on the earth forever, as Jehovah’s Witnesses claim?

A: No. The Hebrew word here can mean “land” as well as “earth”, and both are applicable here. Three points to consider in the answer.

Does not say forever: The Hebrew word for “forever/a long time”, olam, is not used here.

Land: The people will inherit the land. The Jews will return to the land, and God’s people will live in the promised land during the Millennium.

Earth: God’s people will live forever on the new earth according to Revelation 21.

   See the Complete Book of Bible Answers p.288-289 and When Cultists Ask p.63 for more info.

Q: In Ps 37:20, does the wicked perishing mean they are annihilated?

A: No, the Hebrew word abad means they are physically killed, as the righteous sometimes perish in Isaiah 57:1 and Micah 7:2. It also means they do not have eternal life in Heaven. So while their life on earth is annihilated, that does not mean their existence is annihilated.

   See When Cultists Ask p.64 for more info.

Q: In Ps 37:23, how are a righteous person’s steps ordered by the Lord and who is delighted here?

A: God directs what we should do and where we should go in our lives. This is not just for moral issues, but for family, career, ministry, and our relationships.

   While we should be delighted to follow God too, this verse actually says that God Himself is delighted when we follow in the ways He has laid out for us.

   See the Believer’s Bible Commentary p.606 for more info.

Q: In Ps 37:23-24; Prov 16:9; Jer 10:23; 2 Chr 27:6, what are some ways that “a person proposes but God disposes”?

A: People has many plans, and they are even certain that they will be successful. However, it is God who really chooses to allow something or not. In career, marriage, ministry, life and death,

and life in general, we really don’t know anything for certain.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.15 for more info.

Q: In Ps 37:25, what about believers who are killed in famines or natural disasters?

A: Today’s Handbook for Solving Bible Difficulties p.325-328 observes that David prefaced this verse with “I have never seen” vs. “thus says the Lord”. Regardless though, it is still fair to ask if and how God protects believers from natural disasters.

   God will not let obedient believers die before God decides it is their time. God especially notices their death, for “Precious in the sight of the Lord is the death of his saints” (Psalm 116:15 NKJV).

Q: In Ps 37:25, how did David never see the righteous forsaken or their children begging for bread?

A: There is nothing wrong with someone begging for bread if they need to do so. Rather, David was saying he never observed the children of the righteous begging; it could still occur in other places in the world. In Israel they were supposed to take care of the poor, and Christians have a command to do so today also. See Hard Sayings of the Bible p.267-268 and When Critics Ask p.237-238 for more info.

Q: In Ps 37:32, why do the wicked have animosity towards the righteous?

A: Wicked people can feel conviction when they are around godly people. Godly people show what should be done, and they demonstrate that people can do it. For example, some people can rationalize getting drunk, or drugs, because “you have to do get by in life”, and everybody does it. But when they find someone who does not do it, they don’t have to do it, and they are happy without doing it, that convicts their false assumptions. Wicked people can easily dismiss hypocrites and fakers, but a righteous person bothers them.

   See The Expositor’s Bible Commentary vol.5 p.303-304 for more info.

Q: In Ps 38:1-22, what is the structure of this psalm?

A: This heartbreaking penitential psalm has three parts.

1-8 the psalmists tells of his health problems that he sees as discipline because of his sin.

9-12 tells of him relying on God for comfort; he has not choice; his friends have deserted him.

15-20 give confidence that God will be there and not desert him.

   Let’s look at what is missing from this psalm. The psalmist never asks why this happened to him, the psalmist makes no excuses for his sin, and the psalmist appeals to God’s mercy, and does not say God owes him anything.

   This prayer highlights our improved ability to sharpen our focus, and depend more on God, when it looks like we will leave this world, friends abandon us, and we care little about the plots and other stress around us. When we find ourselves in a place approaching this situation, use it to draw nearer to God.

   See the Evangelical Commentary on the Bible p.380, the New International Bible Commentary p.582 for more info.

Q: In Ps 38:2, how is some pain like arrows and others like a hand pressing down?

A: Some pain, emotional as well as physical, is acute, but it can be intermittent. Other pain might not be as severe, but is with the person all the time.

   See the Believer’s Bible Commentary p.608 and The Bible Knowledge Commentary : Old Testament p.823 and The Expositor’s Bible Commentary vol.5 p.307 for more info.

Q: In Ps 38:5, how did wounds stink?

A: You are in rather bad shape if your wounds stink. This refers to wounds smelling because of serious infection, an open ulcer, staph infection, or gangrene. Also, infection, such as from leprosy (leviticus13:2) can stink too. Wounds having a bad odor can be from bacteria proliferating; and diabetes and slows the fight against bacteria. For any chemists, anerobic bacteria in a wound can create the chemicals cadaverine and putrescine (both appropriately named).

   Bad infections can stink, being smelled by other people up to six feet away. But sin can also be a “stink” before God too, as well as a bad witness to others.

   Regardless of whether or not David is the author, we know that when someone looks like they are about to die, others might want his total ruin, or might jostle for who will take their place afterwards.

   See https://www.woundsource.com/patientcondition/wound-odor and The Expositor’s Bible Commentary vol.5 p.309,310 for more info.

Q: In Ps 38:7, how are evil people cut off?

A: This means killed. The Hebrew word karath does not mean annihilated, as the Messiah would be cut off in Daniel 9:26. Rather, cut off means to be killed.

   Of course in a lesser way, the psalmist felt cut off from people when his friends seemed to abandon him and his enemies plotted against him.

   See When Cultists Ask p.62-63 for more info.

Q: In Ps 39:1-13, what is the structure of this psalm?

A: This psalm looks like it was extemporaneously composed. For the structure it has, there are four parts

1-3 The psalmist wants to watch his tongue before others, and not complain.

4-6 He considers shot fleeting his life is.

7-11 He confesses his sin and prays that the discipline would end

12-13 He asks God to heal him before he dies

   This somewhat brief psalm might have been composed near death. If so, the psalmist “finished well” and did not say anything to others that betrayed his faith or previous life as a testimony. It was fine that he later poured out his felling to God. But no matter what, his hope was still in God.

   The Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.20 has the same structure, except that it considers verses 1-3 in most Bibles as verses 1-4.

   See the Evangelical Commentary on the Bible p.380 and the New International Bible Commentary p.582 for more info. The Expositor’s Bible Commentary vol.5 p.312 has a different structure.

Q: In Ps 39:1, 62:1, who is Jeduthun that these psalms were dedicated to?

A: These two psalms have similarities of thought; perhaps they were both written around the same time. Jeduthun was one of David’s temple musicians in 1 Chronicles 16:41. The psalm could be dedicated to Jeduthun, or perhaps the psalm was written by David and then turned over to Jeduthun for performance as the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.27-28 suggests.

   See also the New International Bible Commentary p.582 for more info.

Q: In Ps 39:1, how are we to guard our mouth with a “muzzle” so that we do not sin with it?

A: Every time we are about to say something, we should ask, “Does God really want us to say this?”, and “would it be better left unsaid?” It is OK to not sound as humorous, smart, or smart-alecky as we could be. Don’t say something you will regret later.

   See The Tony Evans Bible Commentary p.527-528 for more info.

Q: In Ps 39:4, how would you be different if you know right now the end of your days?

A: There was a comedy movie where the hero claimed that he was shown exactly how he would die. Once he learned that, he lived fearlessly, knowing he would never die in other perilous situations.

   We don’t know that, and the foolishness of a person, or others around him, can also play a role. But we can and do know that we are in God’s hand, and we will not die until God allows it. So we too can live fearlessly, though prudently, in serving God.

   See The Expositor’s Bible Commentary vol.5 p.314 for more info.

Q: In Ps 39:5, Ps 62:9-10, do you feel that your life has been long or short?

A: Your answer all depends on your perspective. But compared to “galactic distances” of infinite eternity, the psalmist was saying life on earth is a few handbreadths, and a handbreadth was about three inches. In verse 11 it mentions moths, which have a very short lifespan. But our youth, looks, and life rapidly fade due to the “moths of time”.

   See The Expositor’s Bible Commentary vol.5 p.314-315 for more info.

Q: In Ps 39:11, why is the shortness of human life a reason for comfort here?

A: If we have pain, whether physical or emotional, or hard times, remember that it won’t be long at all, compared to when we are in heaven.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.30-31 for more info.

Q: In Ps 39:12, why did David feel he was a stranger or sojourner here?

A: An “alien” or “stranger” here was a non-Israelite who was allowed to live in the land. A sojourner was an alien who is only living in the land for a period of time. This is not saying the psalmist was not Jewish, but rather the psalmist felt like a non-citizen with the people he was around. Before he was a king, David might have felt out of place among the soldiers of Saul’s army, both prior to killing Goliath and after. On the run from Saul, David certainly felt lonely and a stranger. However, even as a king, David might have had times when he felt isolated and a stranger.

   See the New International Bible Commentary p.582 for more info.

Q: In Ps 40:1-17, what is the structure of this psalm?

A: Many psalms are a rejoicing for deliverance; others are a plea for help from danger. This psalm is both a thanksgiving of deliverance from past danger (Psalm 40:1-10), and a plea because David is still in a dangerous situation (Psalm 40:11-17. Historically this is consistent with the time that David between Gibeah (where Saul was killed) and David arriving in Ziklag. David and his band were saved from dying at Gibeah, but they were still in a tight spot. While this psalm has two parts, the parts are almost mirror images of each other in a chiasm.

1-3  Thanks for personal deliverance

. 4-5 The blessing of God’s wonderful protection

. . 6-8 Expressing committing himself, not just sacrifices

. . . 9-10 Proclaiming God’s perfections: righteousness, faith, and love

. . . 11 Prayer for God’s perfections: mercy, love, and truth

. . 12 Petition for his troubles and confessing his sin

. 13-16 Prayer for God’s saving Him and making God’s enemies ashamed

17 Personal need for help and deliverance

   See The Expositor’s Bible Commentary vol.5 p.317, The Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.34,35, The Bible Knowledge Commentary : Old Testament p.823,825 and New International Bible Commentary p.583 for more info.

Q: In Ps 40:2 how does God establish our paths?

A: God directed David’s path. Even though things looked quite dangerous, God directed David and his men safely. Today God does not always direct us to the safest-looking path either, but we can trust that He will keep us safe.

   In a second way, “paths” is not just the directions we take in our safety, education, career, and life, but “paths in our relationship with God. The famous French mathematician and scientist Blaise Pascal said, “There is a God-shaped vacuum in the human heart.” As Augustine of Hippo said, “You have made us, O Lord, for yourself, and our heart shall find no rest until it rests in You!”

   As the Believer’s Bible Commentary p.610 says, “God’s help comes, not too soon, lest we should not know the blessedness of trusting in the dark, and not too late, lest we should know the misery of trusting in vain.”

Q: Does Ps 40:6-8 refer to the Messiah?

A: Yes, according to Hebrews 10:5-9. An Old Testament believer reading these would see that God does not desire animal sacrifices as much as this special person dedicating their life instead.

   See the Believer’s Bible Commentary p.610,611, The Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.34, The Bible Knowledge Commentary : Old Testament p.824, and  for more info.

Q: Do Ps 40:6 and Ps 50:13-15 show an abandoning of animal sacrifices?

A: No for two reasons.

Authors: If anyone were against sacrifices, it likely would not be David, Solomon, or the people employed by them. David wrote Psalm 40, and Psalm 50 was by Asaph, a musician of David. David was anointed king at a sacrifice Samuel had in Bethlehem. David sacrificed to avert the angel of destruction in 1 Chronicles 21:23-27. After David, Solomon made a huge sacrifice of 22,000 oxen and 120,000 sheep when the Temple was dedicated in 2 Chronicles 7:1,4-5

Logic error: Showing the primacy of obedience over sacrifice does not mean an abandonment of sacrifice. Psalm 50 also shows that sacrifice is not to fulfill any alleged physical need on God’s part.

   See 735 Baffling Bible Questions Answered p.152 for a similar answer.

Q: In Ps 40:6, how did God open David’s ears?

A: This means God metaphorically pierced David’s ear. In Exodus 21:5-6, a slave would let a beloved master pierce his ear, signifying the slave’s free choice to be a slave of the owner for life.

A different view is that this was likely a slave having open ears to hear their master’s call, and not a slave having their ear pierced according. Both Hebrews 10:5 and the Greek Septuagint have “a body you have prepared for me”. See the New International Bible Commentary p.582, The Bible Knowledge Commentary : Old Testament p.824, and The Expositor’s Bible Commentary vol.5 p.320,321 for more on this view.

Q: In Ps 40:7, how was it written in the book about David or the Messiah?

A: David also wrote Psalm 139:16, which says that all the days written for us were in God’s book before one of them came to be. Revelation 20:12 also mentions God having a book with everyone’s deeds written down in it.

   While this is true of David and us, the primary meaning is the Messiah, whose coming and death were according to God’s purpose and foreknowledge in Acts 2:23.

Q: In Ps 40:8, what is David saying about his emotions here?

A: It is not just that David is doing God’s will, but David delights to do God’s will. If you are faithful to God and obey Him that is great, but do you also delight to do His will too?

   See The Tony Evans Bible Commentary p.528 for more info.

Q: In Ps 40:12 what does it mean that David’s heart had forsaken him?

A: Many times they use references to the body to express their emotions. A literal translation in English is “I lost heart”.

   See The Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.42 for more info.

Q: In Ps 40:16, what is the shift in emphasis here?

A: As David is asking in his petition to be able to rejoice in this situation, followed by asking that his enemies be ashamed and confused, David is now asking that all who seek God rejoice in Him too. It is curious that, at the same time, we have a mixture of rejoicing in God now, and an unsettled longing to see God face-to-face in heaven.

   See The Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.43 and The Expositor’s Bible Commentary vol.5 p.324 for more info.

Q: In Ps 41:1-13, what is the structure of this psalm?

A: This psalm has three parts: thanksgiving (verses 1-3), lament (4-10), and thanksgiving (11-13).

1-3 Deliverance and preservation of those who help the poor

- 4 Lament and prayer for healing

- - - 5-8 The words of the enemies

- Prayer for healing

11-13 Happiness that God is pleased with him

- 13 Concluding doxology

Verse 13 is not just a part of the psalm, but the concluding verse of the entire book of Psalms. You can see similar conclusions in Psalms 72:20; 89:52; and 106:48. These verses fit with the psalm they are in, and also end the book. Psalm 150 in its entirety is like a “bookend” for all of psalms.

   See The Expositor’s Bible Commentary vol.5 p.325, the New International Bible Commentary p.584 and The Bible Knowledge Commentary : Old Testament p.825 for more info.

Q: In Ps 41, since David followed God, why was David feeling in such a mood that he wrote Psalm 41?

A: This apparently occurred when David was very sick. He was concerned not only for physical healing, but that his enemies would mock him, thinking God had turned away. David emphasizes that he had sinned. Some might suspect that this occurred after David’s sin with Bathsheba, but there is no way to verify that.

   Perhaps God does not want us to focus on when this occurred to David, but rather to illustrate that we can have these feelings too. If someone says, “A believer should always smile, feel positive, and never feel down”, this would be a good psalm to show him. David might have sinned before, but David was obedient now.

Q: In Ps 41:1-3, what are the six blessings listed here?

A: They are deliverance from time of trouble, preservation of his life, blessed on the earth, not turned over to his enemies, strength him when he is sick, and get him off the sickbed.

   See the Evangelical Commentary on the Bible p.380, The Bible Knowledge Commentary : Old Testament p.825a, and The Expositor’s Bible Commentary vol.5 p.326 for more info.

Q: In Ps 41:1 who are the poor here?

A:  The poor here include the financially poor, but it can also be those in poor health, which can also cause financial poverty. It can also be oppressed people, who are hopeless of getting themselves out of poverty, no matter what they do.

   See the Evangelical Commentary on the Bible p.380, the Believer’s Bible Commentary p.613, The Bible Knowledge Commentary : Old Testament p.824, and The Tony Evans Bible Commentary p.528 for more info.

Q: In Ps 41:3, what is poignant about David mentioning a bed of illness here?

A: This psalm might have been written in the time of Absalom’s rebellion. While David was sick with a lingering illness, Absalom was taking advantage of the situation to steal the hearts of the people of Israel.

The phrase translated as “sustain his bed” is a poetic way of praying that someone will come and make his bed, i.e., he will recover and won’t be lying on it all day any more.

   See the New International Bible Commentary p.584 and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.45 for more info.

Q: In Ps 41:6, what was the point of an enemy coming to talk with David?

A: When a person is sick, especially if delirious with a fever, they might not be as guarded in what they say. They could come posing as a friend, but their real reason was to get information that they could use against others. But those he was sick, David could still see that.

   When we are tired, or sick, or otherwise not at our best, we need to be especially careful of our tongue.

   See the Believer’s Bible Commentary p.613-614 and The Bible Knowledge Commentary : Old Testament p.825 for more info.

Q: In Ps 41:9, what is the point about kicking his heel against him?

A: “vile disease” in Psalm 41:8 is the meaning of the literal translation “a thing of Belial”. People don’t really use their heels when they fight. Rather, this is like when you are behind a yoked ox, that you trust will walk and plow your field, and the ox kicks unexpectedly its hind leg to try to hurt you. David’s trusted wise advisor Ahithophel did that. We also can pray for protection against unexpected attacks. Jesus used the same term for Judas betraying him in John 13:18.

   See the Evangelical Commentary on the Bible p.380, The Bible Knowledge Commentary : Old Testament p.825, the Believer’s Bible Commentary p.614, The Tony Evans Bible Commentary p.528-529, and The Expositor’s Bible Commentary vol.5 p.328 for more info.

Q: In Ps 42, why do believers sometimes feel separated from God?

A: Sometimes they separate themselves by being caught up in the world, disobedience, apathy, an unforgiving heart, or other sins. However, sometimes obedient believers can still feel down or oppress for a period of time. We are to be faithful to God regardless of our feelings.

Q: In Ps 42:1-2, what is the difference between a non-believer desiring to come to God and believers wanting to draw closer to God?

A: This is similar to every Christian already having the Holy Spirit inside them, yet God still commands Christians to be filled with the Holy Spirit. The Psalmist already had a living relationship with God, but felt his relationship was rather dry at this time. A good metaphor is someone outside of the building looking through the windows, vs. someone inside visiting the different rooms.

   The Holy Spirit draws a non-believer to come to God, to know God and His love. He wants the rewards of heaven and to escape the punishment of Hell. A believer already has those things, but wants to know God better, and please Him more.

Q: In Ps 42:1-2, how is our longing for the Living God like a deer panting for streams of water?

A: A deer can have all the grass, sunshine, and comfortable weather it needs, but if it needs water, nothing else will satisfy it except water. Deer know that, but unfortunately, we are not always as smart as deer. We try to satisfy our craving for God with other things as partial and poor substitutes.

Q: In Ps 42:3-4, what specifically does the psalmist seem to be sad about?

A: Just looking at 42:3-4, the Psalmist does not like his enemies taunting him “where is your God”. He remembers fondly when he used to go to the house of God, which he apparently cannot go to now. There are times, when we have not been able to gather with others in the house of God, due to illness, disability, travel, or COVID-19. But we long for when we can get together again.

Q: In Ps 42:5-7, can a Christian, living in God’s will, be downcast or depressed?

A: Yes. It is OK for a Christian to feel sad at the loss of a loved one, or to be down when something happens for a period of time. Some Christians wrestle with mold or other chemical imbalances that can make them chronically depressed. When you are not depressed, you should praise God. When you are depressed, you should praise God the same. Praising God during our trials is just as sweet, if not sweeter, to Him.

Q: In Ps 42:8-9, why does it sound like the Psalmist was close to God in verse 8, yet far from God in verse 9?

A: The Psalmist feels close to God in verse 8. But sometimes, as in verse 9, God is not doing what you want Him to do, and you feel that God should do that, - right now. Sometimes is it not God’s will that He do that. Sometimes God will, but now is not the time. Finally, there are times when we should “Storm the gates of heaven” with prayer that God glorify Hi name and work in this satiation.

Q: In Ps 42:11 how can you be downcast in your soul and praise God at the same time?

A: As Christians we are not blind to the circumstances around us, and sometimes the circumstances do not look good. But we should see that being in God’s hand is more important than whatever circumstances we are in. All of our present tribulations are small and short-lived compared to the everlasting bliss in heaven with God.

Q: In Ps 43:1, specifically why is the Psalmist downcast here, and what does he think he needs?

A: Psalm 42:9-10 and 43:1 show it was because of the oppression of his enemies. Some enemies want to take your life. But other enemies don’t, they just want to keep you down so that you can enrich them, by paying tribute or other means. Other enemies want to put you down emotionally, with mocking and insults. Or they want to “gaslight” you and try to get you to doubt yourself.

   Oppression can be “illegal” in the sense of hidden at night or secretive, or it can be “legal”, using the law to unjustly take things away or execute people. The Psalmist is asking for vindication and deliverance from oppression of any kind.

Q: How does Ps 43:2 exhibit an “already / not yet” kind of paradox?

A: The Psalmist says that God currently is God of his strength. Yet he wonders why it seems God is casting him away and not vindicating him. He is asking God why he feels down because of oppression of the enemy. So he shows a confidence in God’s strength but a doubt in God vindicating him now. But as we will see later, it might not be God’s will to vindicate him right now. It is like Shadrach, Meshach, and Abednego in Daniel 3:17-18. They told Nebuchadnezzar they had confidence that God would deliver them from the fiery furnace; - but even if God does not, they still are not going to bow down to the golden image.

Q: In Ps 43:5, should obedient Christian ever be emotionally downcast?

A: Job was, and that was understandable. David was at times, and that was OK. Jesus was down in the Garden of Gethsemane, and Paul despaired of life in 2 Corinthians 1:8-10. Paul was sorrowful when Epaphroditus was sick and almost died in Philippians 2:27.

   So it is fine for Christians to feel a wide range of emotion, but as the Don Francisco songs says, “Jesus is the Lord of the way I feel!”

Q: In Ps 43:5 the Psalmist thought he needed rescued away from ungodly people in 43:1, but what did he really need in verse 5?

A: He did not need to be rescued from the situation, he simply needed to put his hope in God, who would carry him through this situation.

   Handling this difficult situation might be a part of our growth, and also might be a witness for others. As George Muller said, “God delights to increase the faith of His children. We ought, instead of wanting no trials before victory, no exercise for patience, to be willing to take them from God’s hands as a means. Trials, obstacles, difficulties and sometimes defeats, are the very food of faith.” The Believer’s Bible Commentary p.616 for more info.

Q: In Ps 44:1, to what extent should a daughter or son’s faith come from their parents, and to what extent not?

A: Someone once said, “God has no grandchildren.” You are either a child of God or you are not, but you cannot be merely a grandchild; a person has to have their own faith. We can learn from our parents’ teaching, follow their good examples, and even be warned when seeing their mistakes. We can rejoice in the faith and life work of our ancestors, both biological and in the faith, but we should be careful not to rest our hope on what they believed and did, rather than our own faith.

Q: In Ps 44:3 (KJV), what is a countenance?

A: It means “face” or “expression on a face”. God was smiling on them.

Q: In Ps 44:4-8, what is interesting about the structure of these verses?

A: These words are arranged in a chiasm.

Remember the past 44:1

- Victory over past enemies 44:2

- - Victory not by human strength 44:3a

- - - Victory by the Lord 44:3b

- - - - Confession of Personal Confidence 44:4

- - - Victory by the Lord 44:5a

- - Victory not by Human Strength 44:6

- Victory over past enemies 44:7

Praising God by believers today 44:8

See The Expositor’s Bible Commentary vol.5 p.339 for more info.

Q: In Ps 44:6, what is significant about not trusting in the bow?

A: The bow was one of David’s preferred weapons. If David would not trust in the bow instead of God, certainly they should not either.

Q: How is Ps 44:17-20 a mirror of Ps 44:20-22?

A: Psalm 44:17-20 says that they have not forgotten God. Psalm 44:20-22 says the defeats would be understandable if they had forgotten God and worshipped a foreign God. But since they have not, then in Psalm 44:23-24, why does God sleep and hide His face?

Q: In Ps 44:19 and Ps 148:7 (KJV), what are dragons here?

A: These are “jackals”, as the NASB, NIV 1985, NKJV, NRSV, and Green’s Literal Translation all say. The NET Bible says, “wild dogs” with a footnote saying the Hebrew says “jackals”. By the way, the English word “jackal” comes from the Persian word for them shaghal) according to The International Standard Bible Encyclopedia vol.6 p.7.

Q: In Ps 44:20, how do people stretch out their hearts to a strange god today?

A: This refers both to worshipping false gods and seeking aid from false gods. Today Hinduism, Buddhism, and other religions worship either inanimate statues as gods, or else worship other gods represented by inanimate objects. Some Catholics in Central and South America combine Catholicism with idol worship.

   However, even some Christians do not take idolatry very seriously. A Catholic priest once asked me “why are Protestants so afraid of the Virgin Mary?” I am not afraid, since I named one of my daughters after her. I should have asked him in return, “why are many Catholics not careful of the sin of idolatry?”

Q: In Ps 44:22, how are God’s people counted as sheep to be slaughtered?

A: There have been times when God has allowed many of his children to be killed. Sometimes, God punished the Jews because they were disobedient, but that is not the primary meaning of this verse. Rather, God sometimes allows even obedient believers to suffer and be martyrs for Him. We can see the following.

God apparently does not have the same view of life on earth that most people do. Since we do not see the afterlife yet, it is easy to feel that maximizing the time of our life on earth is one of the most important things. God’s perspective is different. God sees what somebody can be doing in Heaven, and on earth. Sometimes proving you are willing to die for your faith is a witness to others. During the time of the early church, up to 324 A.D., an estimated 40,000-50,000 Christians were killed for their faith.

Q: In Ps 44:23-26, what is the real point of this Psalm, and what is the basis of the appeal?

A: Psalm 44:26 is asking for God’s help. Since God had greatly helped them int eh past, they are suffering problems now, they have not forgotten God, please arise to help us.

Q: In Ps 44:23 and Ps 73:20 does God sleep, or does he not sleep, as Ps 121:304 shows?

A: God does not ever become tired or unconscious. However, there are times when God appears less active in our immediate situation. Metaphorically, David is asking God to “wake up” and take action now.

   The Bible acknowledges that sometimes God acts slower than some people would want (2 Peter 3:9). Some reasons for His timing are a testing for us, sometimes we are not ready for something yet, or sometimes we are ready, but some others are not. We have to wait upon the Lord. When Critics Ask p.238 says “sleep” here is a figure of speech meaning God defers judgment until later.

   See Encyclopedia of Bible Difficulties p.244-245, Hard Sayings of the Bible p.268-269, and 735 Baffling Bible Questions Answered p.153 for more info.

Q: In Ps 44:24; 13:1; 22:24; 88:14; Isa 54:8; 57:11; Dt 31:17 what does it mean for God to hide His face?

A: This means when you pray for something and either God is not answering your prayer, or He is not answering it the way you want Him to. The expressions for God to hide His face is also in Psalm 13:1; 88:14; Isaiah 54:8. God hid in Isaiah 57:17 and will hide his face in Deuteronomy 31:17f due to their disobedience. God not hiding His face is in Psalm 22:24. The Psalmist was perplexed they had not turned away from God. See the New International Bible Commentary p.586 for more info.

Q: In Ps 45:1 it literally says, “My heart boiled over with a noble theme”. How do we maintain the thrill and excitement of knowing God?

A: We might know the truth, and obey God’s truth, but are we stirred and excited about God? If not, is something else existing us that might in fact be an idol?

   Sometimes people suffer spiritually because of a lack, they have none or too little of something. But other times, it could be because they are filled with too much of something else. A dull knife is dull because there is too much metal where the sharp edge should be. Perhaps we need to be honed and sharpened to be used of God. In John 15:2-3 Jesus said that the Father removes unfruitful branches, but He also cuts (that is prunes, not removes) fruitful branches so that they can bear more fruit.

   Sometimes believers just “fall out of touch” because they don’t make spending time with God a priority in their life. They can become apathetic, preoccupied with trivial things, or burned out from doing the work of God too long only on their own power.

   See The Bible Knowledge Commentary : New Testament p.827 for more info.

Q: What is the structure of Ps 45:1-17?

A: Psalm 45 is not exactly a chiasm, but close to a chiasm with parallel parts in the middle.

Introduction 45:1

- Address to the King 45:2-5

- - Glory of the bridegroom 45:6-9

- Address to the Bride 45:10-12

- - Glory of the Bride 45:13-15

Conclusion 45:16-17

See The Expositor’s Bible Commentary vol.5 p.343 for more info.

Q: Does Ps 45:2-17 prophecy of the coming Messiah?

A: Yes. Psalm 45:6-7 speaks in second person of God and His throne, and that God, your God has anointed you. So this is speaking of God coming. The writer of Hebrews also noticed that this referred to Christ in Hebrews 1:9. The Metzudat David, by Rabbi David Altschuler of Prague (1678-1769) also says that this refers to the Messiah. Among early Christian writers, Psalm 45 refers to Christ according to Justin Martyr, Irenaeus, Tertullian, Origen, Novatian, Victorinus of Petau, Methodius, Lactantius, Alexander of Alexandria, and Eusebius of Caesarea (prior to Nicea). See www.biblequery.org/History/ChurchHistory.WhatEarlyChristiansTaught.html for more info.

Q: In Ps 45:3-5, does this refer to Mohammed, as some Muslims claim?

A: No, even Muslims cannot really see this way, except for some of the Gulat sects of Islam, which think Mohammed actually is God. Psalm 45:6 says, “Your throne, O God, will last for ever and ever.” (NIV 1985) In addition to Mohammed never claiming to be God, Mohammed never had a throne or a scepter either. See When Critics Ask p.238 and When Cultists Ask p.64 for a complementary answer.

Q: In Ps 45:6, was this God’s throne, or a human throne?

A: This is both, as Jesus Christ is both God and man. This is the throne of “God who was anointed by God”. This is Jesus Christ according to Hebrews 1:8-9. Also, we will reign with Christ on His throne in Ephesians 2:6-7. See Hard Sayings of the Bible p.271-272 for more info.

Q: In Ps 45:6, I have been debating a man who denies the deity of Christ. He denies my argument about Heb 1:8 and Ps 45:6-7 being correctly translated "thy throne oh God." He asserts it should be "God is your throne."

A: Hebrews 1:8, which quotes Psalm 45:6, is speaking of the deity of Christ. There is some ambiguity in Psalm 45:6. There are really three questions here:

1) Is this verse talking about God and His throne, David and his throne given by God, or both?

2) Does the Old Testament elsewhere unambiguously speak of God sitting on His throne?

3) What does the Book of Hebrews add, at least for Christians?

1) In Psalm 45:6, is it God’s throne or David’s?

In Hebrew Psalm 45:7 has kis'aka 'elohim which literally is “your throne” and “God”. Most translators would see this as

“your/thy throne, O God”, (vocative) Jay P. Green, KJV, NASB, NIV 1985, NKJV, RSV mg, Septuagint, etc.

   However, there is an ambiguity in the phrase here because Hebrew can use a noun as an adjective. For example, 1 Chronicles 29:23 says that Solomon sat on the “Yahweh” throne. Ezekiel 28:13 it says that Eden was “garden elohim” or the Garden of God. Thus some versions translate Psalm 45:7 as:

“your divine throne” (Jewish JPS, RSV)

“your throne is like God's throne” (NEB)

“your throne, O divine king” (Weiser, p.360)

“your throne is a throne of God” (RSV mg.)

   Note that the JPS and RSV give a straightforward reading assuming elohim is an adjective here. The others in this list try add a few more words not in the Hebrew.

   The JPS Study Bible p.1332 also gives “Your throne O God is everlasting” as one of the margin readings, so it does at least recognize that it could be either way.

   Murray J. Harris, has an article defending why it is really the first way (vocative) in 'The Translation of Elohim in Psalm 45:7-8,' Tyndale Bulletin 35 (1984]: 65-89).

So is it God’s throne or David’s in Psalm 45? Verse 7 says, “…therefore God, Your God, has anointed You…”. Christians see the psalm addressed to the first One called God (the vocative), while others could see this as repetition, such as in this example: “therefore the wonderful God, the great God”. However, Psalm 45:11, says to worship this King because He is your Lord. while we know that David is a type of the Messiah, both in this psalm and others, it is very difficult to see how to exclude this psalm from referring to God. Admittedly, the phrase, “God, Your God”, does add to the uncertainty for a Jewish reader though. Psalm 110 might help provide the clue, a Lord who is also a priest after the order of Melchizedek.

   See The Expositor's Bible Commentary vol.5 p.346-347 note 6 for more info on Psalm 45.

2) Does God Sit on His Throne Elsewhere in the Old Testament?

In the Old Testament, God is said to sit on His throne, unambiguously in Ezekiel 1 especially verse 26, Ezekiel 10:1, Isaiah 6:1-3, and Psalm 97:1-2 and Psalm 93:2. So there is no theological reason a Jewish person would need to reject Psalm 45:7-8 as referring to God, or a dual reference of God, and David as His representative. Sixteen pre-Nicene Christian writers also refer to God’s throne.

3) What Hebrews 1 says

The Book of Hebrews, definitely takes it as referring to the son in the vocative. Though there is the same ambiguity, in this phrase, in the Greek here as it is in the Hebrew, Hebrew 1:8 starts with “But to the Son” and Hebrews 1:9 says (like Psalms 45:7 “therefore God your God”. There is no doubt that Hebrews 1:8-9 is calling Jesus God, and interpreting Psalm 45:7-8 as referring to God. So Hebrews 1:8-9 does not add anything except that the second Lord is God the Son.

Heb 1:8 is translated as:

“your/thy throne, O God” (Jay P. Green, KJV, NASB, NIV 1985, NKJV, RSV, Wuest)

“God is thy throne (RSV mg)

   On Heb 1:8 The Expositor's Bible Commentary vol.12 p.19 says, “Some translations render the opening words of v.8 as 'God is your throne' or the like (cf. RSV, NEB mg.). But it is better to take the Greek as a vocative as NIV 1985: 'Your throne, O God.' The quotation from Psalm 45:6-7 is referred to the son who is then addressed as 'God.' His royal state is brought out by the references to the 'throne,' 'scepter,' and 'kingdom' and by his moral concern for the 'righteousness' that is supreme where he reigns.' ... We should perhaps take the first occurrence of the word 'God' as another vocative: 'Therefore, O God, your God has set you.'”

In conclusion, Based on Psalm 45:7-8 alone, the grammar of the phrase “your throne O God” may refer to God, but verses 45:7,11,17 strongly suggest this Psalm refers to God as well as David, and other Old Testament verses also refer to God having a throne.

Q: In Ps 45:7-8 and Heb 1:9, what is the oil of gladness/joy?

A: Hebrews 1:9, which quotes this verse, also mentions this. Scripture does not specify exactly what this was, but a Jewish person would recall a type of this anointing oil for holy things in Exodus 30:22-23. In Exodus it was a unique formulation, not to be used for any other purpose. It was never said to have any miraculous properties, but was a symbol of the honor of consecration, and putting it on the altar, lampstand, utensils, and other holy things was an act of worship. People would put oil on themselves, or rich people would have slaves put oil on them. But an official “anointing” was only of a king, a priest, or the holy things. Jesus was anointed for all three reasons. Jesus too was anointed with oil, while alive in Mark 14:3-9, and his body anointed with spices in John 19:40. See the Believer’s Bible Commentary p.619 for more info.

Q: In Ps 45:9-17, how is the wedding of the King and his queen juxtaposed with Israel’s marriage to God and our marriage to Christ?

A: Marriage is a metaphor for the Lord’s relationship with Israel and later with the church. The Hebrew word for love, hesed, means “covenant-love”. So is it more of a covenant or more of love? But they would not view those as separate things. Loving someone when you feel like it, when it feels good, all is going well, or is to your advantage, would not be considered love at all. Even today, if love is without commitment, then why should we think it is love at all. Even with friends we should be committed to sticking up for them.

   See The Expositor’s Bible Commentary vol.5 p.343-344 for more info.

Q: In Ps 45:10-11, how is the advice to the bride relevant for us?

A: Many times, God’s advice to us in the Bible is to remember something. But here the advice is the opposite: to forget something. Believe it or not, sometimes forgetfulness can be good. Choosing to forget past sinful habits, hatreds, jealousies, and any resentment, is a “godly forgetfulness” that we all need to have. So, properly understood, the advice here is “be forgetful”! We should forget our old ways, prior to Christ, and focus on our king, and husband, Christ. In Luke 14:26 Jesus said that if anyone comes to Him and does not hate their father and mother, wife, and children, then they cannot be His disciple. The word “hate” actually means “love less”, so we should be very concerned if anything, even a good thing such as love for family, is higher than our love for God. See The Bible Knowledge Commentary : New Testament p.828 and the Believer’s Bible Commentary p.619 for more info.

Q: What is the historical context of Ps 46?

A: The Psalm does not explicitly give us the context, but it appears to be a totally unexpected victory by God. The most likely context is the deliverance of Jerusalem from the Assyrians in Hezekiah’s time, according to the Evangelical Commentary on the Bible p.381, the Believer’s Bible Commentary p.621 Both the New International Commentary on the Bible p.587 and Keil-Delitzsch Commentary on the Old Testament (The Psalms by Franz Delitzsch) p.91-92 say it is either the victory under Jehoshaphat or else the deliverance from Assyria.

Q: What is a summary of Ps 46?

A: It is a psalm of encouragement, pointing to the endtimes, with three pictures.

1-3 The challenge of confidence: Despite cosmic disaster, we will not fear

4-7 The secret of confidence: Ultimate peace with God

8-11 The vindication of confidence: God’s eternal victory, ending all wars

The first part of each title was from G. Campbell Morgan, as said in the Believer’s Bible Commentary p.621. To learn more about this future city of God, read Revelation 21:1-22:5.

Q: In Ps 46:1, how is God a refuge for us?

A: The Hebrew word for refuge, mahseh, means shelter from danger. We can trust God’s promise to work all things together for good for those who love Him (Romans 8:28).

In this life, nothing will happen to us except what God allows. God allows bad things to happen to us, but God will be there to take us through them.

Ultimately, we have refuge in God by going to Heaven and living there eternally.

   See The Bible Knowledge Commentary : Old Testament p.828 for more info.

Q: In Ps 46:4 which river is this, and what does it represent, since Jerusalem had no rivers?

A: Jerusalem, from the beginning up to now, never had a river beside it. While it had a spring large enough to feed a pool, but that is not relevant here. Rather Psalm 46:4-11 speaks of a future time, when wars will cease (Psalm 46:9), when God breaks the bow and shatters the spear (Psalm 46:9), and when God is exalted among the nations (Psalm 46:10).

   The new Jerusalem, with the river of the water of life flowing through the center of it, is mentioned in Revelation 21:2,10-22:5. Ezekiel 47:1-12 also speaks of the river coming out of the altar in the new Jerusalem.

   The Hebrew word here means a river that flows all year around, not a wadi (seasonal stream), according to the New International Bible Commentary p.587.

   As F.B. Meyers said, God gives sorrows by the cupful but pleasure by the riverful. the Believer’s Bible Commentary p.602

Q: In Ps 46:5, what is significant about dawn?

A: Military attacks often began at dawn. That way the troops could get into position while it was still dark. Also, if they were victorious, they would have the most time to capitalize on their victory.

Q: In Ps 46:9, since God has made wars cease to the ends of the earth, why are there still wars?

A: While the wars against Israel had ceased for a while, that was not the point here. David knew that all wars had not stopped, nor all wars against Judah. That is why he still maintained a standing army. Rather, Psalm 46:4-11 speaks of a future time, when the new Jerusalem, with a river in the middle of it comes. You can read about this in Revelation 20:7-22:5.

Q: Does Ps 46:10 show that humans can become God, as the Mahareshi Mahesh Yogi teaches?

A: Not at all. Psalm 46:10 says, “know that I am God”, while according to When Cultists Ask p.64-65 the Meditations of Mahareshi Mahesh Yogi, 178 says this verse means “know that you are God”. (underline not in the original)

   As a side note, in some languages including Latin, Greek, and Hebrew, the pronoun (I, you, he, she, it, etc.) is included in the verb. The Expositor’s Bible Commentary volume 5 p.354 in the notes says this verse uses the independent pronoun “I”. This gives greater emphasis to the “I”. The Greek Septuagint translation uses ego eimi, which also gives emphasis with the independent pronoun.

Q: In Ps 47:2; Ps 65:5; 66:3; 76:12, 99:3 (KJV), how are God and His ways “terrible”?

A: Of course, 400 years ago, when the King James version was translated, “terrible” meant “full of terror”. God’s ways should be full of terror for those who reject God. The NKJV translates this as “awesome”. The NET Bible translates this as “awe-inspiring”.

Q: In Ps 48:2, Isa 14:13, why is the north / Zaphon mentioned?

A: The word for “north”, Zaphon, is also the name of a mountain about 25 miles northeast of the Canaanite city of Ugarit. There are three views.

On one hand, this could simply be referring to the city of Jerusalem, on Mount Zion, looking splendid from the north. But then, no explanation is given why the north looks good, and not the south, east, or west.

A second view recognizes that the ancients all knew of the north star. But as the visible stars all revolved around the north star in the heavens, everything will be centered around the New Jerusalem in the new earth. The Believer’s Bible Commentary p.624 mentions this view.

The most likely meaning is that this is a deliberate comparison with Mt. Zaphon, saying that the true God who “dwelled” in the Temple on Mt. Zion was better than the idol on Mt. Zaphon. The Canaanites believed that their main god dwelt on Mount Zaphon. It would be sort of like Ante-Nicene Christians saying the true God is better than the Greek idols dwelling on Mt. Olympus. See The Expositor’s Bible Commentary vol.5 p.362-363, The Bible Knowledge Commentary : Old Testament p.829, and the New International Commentary on the Bible p.589 for more info.

Q: In Ps 48:7 and Ps 72:10, why is Tarshish mentioned here?

A: Tarshish probably refers to what we call Tartessus, a Phoenician colony in far-off Spain. It was likely mentioned because this was the westernmost known city to them. This Tarshish was probably also the city Jonah was trying to flee to, when God told him to go east to Nineveh.

   There are three towns called Tarshish in the ancient world. Paul was from Tarsus/Tarshish in Asia minor. However, it was an inland city, so it is not in the place mentioned here. The second was a small mining town in Sardinia; we are not sure the Israelites were even familiar with this. The third was also a mining port in Spain, and the westernmost city known to them.

Q: In Ps 48:9-10, rejoicing in God is important, so what are ways we can rejoice in God today?

A: We can praise Him in prayer, in song, and be reading aloud praised to Him in scripture.

Q: In Ps 48:12-14, is Jerusalem God? It sure makes it sound like it is. If the notion that Jerusalem is God is heresy, I’d like to know.

A: No, Jerusalem is not God, and Jerusalem is not heresy either. Rather, Jerusalem was the beloved place where God choose to put the symbol of his holiness the ark of the covenant. But as political events today show, some people can elevate Jerusalem above their following of God. That does not make Jerusalem bad, but for them Jerusalem can become an idol.

   A second example of this phenomena is with the bronze snake. In Numbers 2:4-9, the people were being bitten by poisonous snakes. God told Moses to make an image of a snake and put it on a pole. When anyone was bitten, and looked at the snake, they would live. (Perhaps the snake was a symbol of our sin being nailed to the cross, but that is another story.) Anyway, it was good that Moses obeyed God and made the snake, and good that the people looked at it. Jesus also referred to this snake, positively in John 3:14. But there was no confusion that anyone thought the snake should be worshipped, - yet. However, in 2 Kings 18:4, people were burning incense to the snake. So, Hezekiah destroyed the bronze snake, because it had become an idol, more important to the people than the true God was.

Q: In Ps 49:2, why would the psalmist call out rich and poor together?

A: The main point of this psalm is a warning to those who trust in riches. There could be a couple of reasons why the author wanted to highlight this, instead of just saying all people. People can either trust in the wealth they have, or hope to trust in the wealth they hope to have. Don’t think that this psalm, or any part of scripture, applies only to the rich, or only to the poor. Scripture is living, and always able to speak to us, if you let it speak.

   In western culture today we think that people should have the same rights, regardless of wealth. It was not so in ancient times, and it is not so today in some other cultures. For example, when a person murders another, the murdered family can set a price, called “blood money”. If the murderer pays the money to the murdered person’s family, then the murderer can go free. So whether you can get away with murder depends on how much money you have. Of course, in western countries, a wealthy person can afford a more expensive legal team, to try to be found innocent or at least have a lesser penalty. There was a case where two people committed the same crime, and were equally culpable; one got five years, and one got 70.

   In some ancient laws outside of Israel the penalty for murder varied depending on the status of the murdered person. Murdering a slave was not so serious; in fact, in Sparta after this time, young men growing up were expected to murder a helot (subject people).

Q: In Ps 49:4 and Prov 1:6 (KJV), what is a “dark saying”?

A: This is a riddle or a mysterious saying.

Q: In Ps 49:5, should we fear in the days of evil or not?

A: The question implies that we should not fear. Days of evil can provide uncertainty (which we should not fear), hardship (which we should not fear) and even going to heaven much earlier (which we definitely should not fear), so there is nothing we should fear. This passage implies that others take advantage of the vulnerable for selfish purposes. The reasons given in the following verses sound strange: their riches are not going to help them, no mortal human can redeem another, and all are going to die anyway. The psalmist’s point is that nothing temporal, no matter how bad, that is thrown our way can shake our eternal foundation.

   See The Expositor’s Bible Commentary vol.5 p.368 for more info.

Q: In Ps 49:6-7, what are some characteristics of those who trust in their wealth?

A: They have a false sense of security. They can be arrogant and worried, at least if they have wealth. They believe their self-worth comes from their wealth, and they think they have more self-worth than others. However, if they realized that their wealth can be gone at any moment, they can worry about their wealth and the economic climate.

Q: In Ps 49:7, since a person cannot redeem their brother, how could Jesus redeem us?

A: Before answering this question, these verses are inviting us to pause and consider how costly it would be to redeem another person. The richest of the wealthiest person are insufficient to ransom another. Imagine going before a human court and trying to bribe the judge; -with one penny. Not only would it not do you any good, but it would be insulting to the judges and things would go worse for you. Trying to bribe God with our works is, relatively speaking, even smaller than trying to bribe a human judge with a penny.

   The answer is that it is true that one sinful person cannot redeem another sinful person; actually any mere human could not redeem another human either. But Jesus was neither. All of Psalm 49:7-14 is pessimistic; nobody on earth can redeem another. Then Psalm 49:7 is a striking contrast: God can!

   A person cannot understand the answer unless he or she first understands why someone cannot redeem his or her brother. For someone to pay (with their life) the penalty for someone else’s sin, they cannot already be paying with their life for their own sin. Thus, in David’s time, nobody had ever lived who was sinlessly perfect. Nobody could offer themselves as a sinless sacrifice and substitute for the sin for anyone else. In our time, we know of one person who had done so, Jesus Christ, the only begotten son of God.

Q: In Ps 49:12,20, how are people like beasts that perish?

A: On earth, people’s physical bodies die just like animals. People can be proud, like a lion or other animal can be proud, but that is very fleeting. It does NOT mean that there is no afterlife, because Psalm 49:15 affirms that God will redeem his soul from the power of the grave. Two things are certain: the doom of the wicked and the hope of the saints. See the discussion on Ecclesiastes 9:5-6, The Bible Knowledge Commentary : Old Testament p.830, and Hard Sayings of the Bible p.271-272 for more info.

Q: What is an outline of Ps 50?

A: This psalm gives the picture of the divine court of law. There is one top-level point, with two sub-points. The top-level point is a warning that God is judge. The first sub-point is a warning of God’s judgment to those who do the right things with a wrong attitude. The second sub-point is a warning of God’s judgement to those who give lip service to being of God when they are not really God’s people at all.

   At a lower level, there are the four parts, the first and last are symmetrical, and the middle two are parallel.

1-6 God’s Righteous Judgment

- 1 The judge is heard

- 2-3 The judge is Seen

- 4-5 The judge calls the defendants

7-15 Charge of ritualism: Warning to Godly people

16-21 Charge of forgetting God’s judgment: Warning to the Wicked

- 16-17 they hated discipline

- 17 Disdain for God’s Word

- 18 refused to walk separate

- 19-20 wicked speech

22-23 God’s Righteous Judgment

   See The Expositor’s Bible Commentary vol.5 p.373-377 and the Believer’s Bible Commentary p.627 for more info.

Q: In Ps 50:1, who is Asaph, the author of this and some other psalms?

A: This godly man was a Levite appointed by David to minister before the ark. Asaph is mentioned in 1 Chronicles 16:4-5,37.

Q: What does Ps 50:1 emphasize God here?

A: In Hebrew it reads, El, Elohim, Yahweh. It emphasizes who is setting up Court here. El is the general term for God/god. Elohim is a common name for God in the Old Testament. Yahweh is the most holy, personal name for God. The background of Psalm 50 is not just a court a law; rather it is the court of law, the court of divine law. See The Expositor’s Bible Commentary vol.5 p.373 for more info.

Q: In Ps 50:3 (KJV), what does “tempestuous” mean?

A: A tempest is a violent storm.

Q: What does Ps 50:5 who are the consecrated ones here?

A: The Hebrew word is hasidim, which comes from the word hesed, or covenant love. The term means consecrated ones, beloved ones, or in other words saints. These are all believers, or in other words, those who have committed their lives to God. When someone thinks you can just grow up as a Christian and become one by osmosis or association, and they object to saying you have to make a decision for Christ; show them this verse. These are people who have made a covenant. See The Expositor’s Bible Commentary vol.5 p.374 and the New International Bible Commentary p.590-591 for more info.

Q: In Ps 50:7-15, how can following rituals, even rituals from God, be a sin?

A: When you think that doing the rituals makes up for sinning and allows you to sin. Starting in the Middle Ages, the Roman Catholic Church in western Europe had the concept of indulgences. When you sinned a Catholic would believe they would suffer in Purgatory for that sin, unless they did the indulgence, which would be some action or paying money to the church. In fact, if you were going to sin, you could “prepay” the indulgence and then you would have the “license” to sin.

   See the Believer’s Bible Commentary p.628 for more info.

Q: In Ps 50:8-14, how do some people think God is in their debt since they gave to God?

A: They think in terms of a transaction, and think that God owes them since they “paid” God. What they don’t realize is that God has already given us so much that we can’t even begin to outgive God. Second, they don’t realize that God does not need anything. Anything God does through us He could also do through someone else. It is not putting God under obligation to serve Him, rather it is a privilege to serve Him. See the Evangelical Commentary on the Bible p.381-382 for more info.

Q: In Ps 51:1-19, what is a synopsis of this psalm?

A: Psalm 51 is one of the penitential psalms after David repented of committing adultery with Bathsheba and had Uriah her husband killed. Psalms 6, 32, 38, 39, 78, 79, 102, 106, 130, 143 are also penitential psalms, and Psalm 65 and 73 also speak of sin. Psalm 51 is somewhat symmetric, arranged as a chiasm, like Psalm 25. This complex psalm has seven parts.

51:1-2 Prayer for mercy and cleansing for individual restoration

- 51:3-6 Confession and sorrow

       3-4 David takes responsibility

       5 Not just a slip or aberration

       6 God’s standard has already been taught

- - 51:7-12 Prayer to God, requesting restoration

- 51:13-17 Thanksgiving (sort of matches confession and sorrow)

        13-15 David’s commitment

        16-17 Seeing what God delights in

51:18-19 Prayer for national restoration

   The great preacher Alexander Maclaren once said, “The alchemy of divine love can extract sweet perfumes of penitence and praise out of the filth of sin.” See the Believer’s Bible Commentary p.629, The NIV Study Bible 1985 p.838 and The Expositor’s Bible Commentary volume 5 p.379 for more info.

Q: In Ps 51, what outward signs are there of unconfessed sins?

A: Some signs are lack of joy, lack of caring, guilt, and a dry prayer life. David also mentions his bones growing old in Psalm 32:3. In Psalm 51:3, the guilt of his sin haunts him day and night. Sometimes people who feal guilt don’t sleep well.

Q: In Ps 51:1, what is significant about David asking God for mercy according to God’s lovingkindness?

A: David changed his tone in this psalm versus earlier psalms. David wanted God to reward David according to his righteousness in Psalm 18:20 and indirectly in Psalm 7:3-5. However, David is saying something very different here, after he realized just how sinful he is. David is not longer saying “reward me according to my righteousness, because David knows he might not like what he would get.” Rather David’s only reason he gives to God for blessing him is because of God’s loving mercy.

Q: In Ps 51:4, how did David sin only against God, and not against Uriah?

A: David knows he did Uriah wrong. He did sin against Uriah, by taking his wife from him and killing him. That was obvious to David. David’s point here is that as much as David sinned against Uriah, that was still a small thing compared to sinning against the judge of the universe.

Q: In Ps 51:4-5, why did David say God was judging correctly here?

A: In this verse, David is confessing and acknowledging that God was right to “lower the boom” and severely condemn David for his sin. David did not tell God, “you have to let me off lightly because of our past closeness.” One important aspect of repentance is claiming responsibility for what you did, said, failed to do, and failed to say.

   David might have been thinking of how close he was to God, - or at least use to be. There is no such thing as partial repentance. True repentance is sincere and complete.

Q: Does Ps 51:5, are people born in sin, or was mankind made upright as Ecc 7:29 says?

A: Both are true. God originally made man without a sinful nature. However, after the Fall, people are born with a sinful nature, estranged from God, and in need of God’s sanctifying grace. See When Critics Ask p.238 for a complementary answer.

Q: In Ps 51:5, how was David a sinner from birth, made in iniquity?

A: David is saying that he was a sinner from before birth. David did not mean he was born illegitimately, and he is not saying his mother sinned in conceiving David, but rather that his parents were sinners. David obviously did not mean he committed any sinful actions prior to being born. Rather, David is saying that he was a sinner, with a sinful nature, even prior to being born. The Bible Knowledge Commentary : Old Testament p.832 adds that at no time in David’s life was he sinless. 735 Baffling bible Questions Answered p.152-153 says this shows David sinned because he was a sinner, and not a sinner only because he later sinned.

   Although this shows the precedence of the sinful nature prior to sinful deeds in David (and us), it does not prove we are guilty for the sins of our parents or ancestors. It does not place the blame for our sinful actions on God, or deny Psalm 139:14, that at the same time we should praise God that we are fearfully and wonderfully made. See Hard Sayings of the Bible p.272-273 for more info.

Q: In Ps 51:5 (NRSV) was David born guilty?

A: The Hebrew word here, ‘avown, means perversity, fault, or iniquity. However, being “faulty” (i.e., sinful) does not mean David was guilty of any sinful actions.

   The KJV says, “shapen in iniquity”, and the ESV, NASB, NKJV, and Green’s Literal translation all say, “brought forth in iniquity”. The NIV 1985 says, “sinful at birth”, and the NET Bible “guilty of sin from birth”. The Septuagint says, “I was conceived in iniquities”.

Q: In Ps 51:5 show that unborn fetuses are only potential humans?

A: No, this is not saying you are not human until you commit a sin, but rather you have a selfish, sinful nature even before birth. The DNA of an unborn baby are not of the species of bull or chicken, but human, and just as human as you or I. An unborn baby has not committed any personal sin, but he or she is still a sinner by having a sinful nature. See When Critics Ask p.239 for a different answer.

Q: In Ps 51:7, what is hyssop?

A: Hyssop is a mossy-looking plant that one can use as a brush. Israelites used it during the Passover to paint the lamb’s blood on the doorpost. When Christians re-enact Jewish ceremonies, if they cannot get hyssop, sometimes they substitute broccoli.

Q: In Ps 51:8, why did David not have joy?

A: David had all the money, power, and wives he could desire. Yet his relationship with God was such that he had no joy and gladness without restoring his relationship with God. David was an accomplished musical composer and musician. But when David sinned, he lost his song. See the Believer’s Bible Commentary p.630 for more info.

Q: Since Ps 51:10 appears to be a direct command, is it OK for us to command God?

A: No, David was not commanding anything; he was requesting God to create in Him a clean heart. He knew he could not get rid of his wicked heart himself, so David threw himself wholly on the mercy of God. We can be confident as we pray that God will keep His promises, and we can ask with confidence, but we have no basis to command God.

Q: In Ps 51:11, could the Holy Spirit leave a believer?

A: David had good reason to think so. The Holy Spirit apparently left his predecessor, King Saul and an evil spirit came upon him. The Lord left Samson in Judges 16:20 or at least left him as far as his strength was concerned. However, since believers are given the Holy Spirit as a deposit guaranteeing our eternal life in Ephesians 1:13-14, things are different in New Testament times.

Q: In Ps 51:16-17, why did David say God did not desire sacrifices, since God commanded sacrifices in Leviticus and many other places?

A: This would only be a difficulty for someone who failed to grasp the importance of obedience. As Cain learned in the Garden of Eden (Genesis 4:3-5), God does not simply accept every sacrifice given to Him. For example, David knew that God would not accept from David a sacrifice that David took from someone else, and which cost him nothing (1 Chronicles 21:24). More to the point, God repeatedly shows that He does not desire any sacrifices by disobedient people (Isaiah 1:10-15; 66:2-4; Jeremiah 6:19-20). God desires obedience, and sacrifices of obedient people do please God (2 Chronicles 7:12-18; 2 Chronicles 30:1-26 especially 26; Ezra 6:17; 9:5).

   See Hard Sayings of the Bible p.274-275 for more info.

Q: Was Ps 51:18-19 added after the Temple was destroyed?

A: Probably not. Because Psalm 79 was written after the Temple was destroyed, some have thought Psalm 51:18-19 was also, because it mentions building the walls of Jerusalem.

   However, this is not a valid reason to think Psalm 51:18-19 was written later, as David and Solomon extensively built up the walls of Jerusalem. The Temple was built outside of the original walls of the city David captured and expanding the city to cover the Temple Mount more than doubled the size of the original city.

Q: In Ps 52:1-9, what is a synopsis of this psalm?

A: This is a psalm of trust, as is Psalm 1, except that this psalm is in a darker time. It starts with what the evil man Doeg experiences and finishing with what God’s people will experience. Psalm 1 also has contrasts two views, but Psalm 51 has a third perspective in the middle: what the righteous will see of the end of the wicked. Here is a synopsis.

A. Evil plans lead to a heap of ruins

─ 52:1 Though you boast of evil, God’s love protects me

─ 52:3-4 Your tongue destroys as a sharp razor, you love evil lies more than truth, and your tongue destroys and deceives

─ 52:5 You will be ruined and removed

B. The godly will be in awe of the justice for the wicked

─ 52:6-7 Behold the man who would trust in his wealth and plans instead of God

C. Trust in God and flourish like an olive tree

─ 52:8-9 But David will flourish in God’s unfailing love. David trust God’s executing judgment, for God is good

Q: In Ps 52:2, since David’s friend Abimelech would have lived if Doeg had not been present, why did a Sovereign God allow Doeg to be there?

A: David had a strong suspicion this would happen in 1 Samuel 21-22, but David was passive here. The answer as to why God allowed this is essentially the same as why God allows evil. Treachery is a specific kind of evil. God allows evil as a test, a trial, and that we can learn lessons. One way of looking at things is that Abimelech’s life ended early. But another way of looking at this is that Abimelech’s real life, in Paradise, started early. As to why God allows evil, see the various discussions on Habakkuk 1:13 for more info.

Q: In Ps 53:1-6, what is the relationship to Ps 14:1-7?

A: They look like two versions of the same thought except that Psalm 14 uses Yahweh, and Psalm 53 uses Elohim. Both are by David, and it is guessed that Psalm 53 is the later version. See The Bible Knowledge Commentary : Old Testament p.834, the New International Bible Commentary p.592, the Believer’s Bible Commentary p.632, and The Expositor’s Bible Commentary vol.5 p.388 for more info.

Q: In Ps 53:1, what are early references to atheism?

A: Psalm 53:1 and 14:1 are two references, and an extra-Biblical reference is that the philosopher Socrates was falsely accused of atheism before he was executed by drinking hemlock. Aristophanes wrote a play which said that Socrates taught that the gods did not exist, and so Socrates was executed due to a play about him instead of what he actually said. Some Hindu, Buddhist, and Jain schools teach there is no creator. Philo the Jew (15/20 B.C. to 50 A.D.) mentions “the selfish and atheistical mind” in Allegorical Interpretation, I 15 (48) p.30.

Q: Do Ps 53:2-3 and Ps 14:3 refer to a) people in general, b) every specific individual, or c) every specific individual apart from God?

A: Until you look at other scriptures, the answer might not be clear. Romans 3:10 indicates this scripture is applicable to all people. However, David, who wrote Psalm 53 also wrote that he sought God in Psalm 27:3. Psalms 105:4; 119:2; and Proverbs 28:5 also show that some do seek God. The resolution is that we are so sinful that no one on their own will seek God. However, God has enabled us to seek Him. So, the answer is both a and c.

Q: In Ps 53:3 what is interesting about this word for “corrupt”?

A: This is a totally different word that used in Psalm 53:1. This word literally means “soured” like sour milk. This word is also used in Psalm 14:3 and Job 15:16. Once milk becomes sour, there is nothing you can do to “unsour” it. See The Bible Knowledge Commentary : Old Testament p.834 for more info.

Q: In Ps 53:5 why does it say they “feared when there was no fear”?

A: This poetic expression means they feared when there was nothing to fear. If someone tries to claim the writer “accidentally” contradicted himself just three words later, then I think they know they do not know what they are talking about. See When Critics Ask p.239 for a different but complementary answer.

Q: In Ps 53:6, how should our prayers be like this?

A: This is one of many places where Psalms prays about a longing for God’s kingdom. In the Lord’s prayer one of the phrases is a request for “thy kingdom come”. In Revelation 22:17,20 we are to desire Christ to come soon. See The Bible Knowledge Commentary : Old Testament p.834 for more info.

Q: In Ps 54:1-7, what is a synopsis of this psalm?

A: Here is an outline

54:1-2 Pray for deliverance

- 54:3 The reason for the prayer

- - 54:4 Resolution of trust in God in this

- 54:5 Expected result of the prayer

54:6-7 Thanking God in advance for the deliverance

See The Expositor’s Bible Commentary vol.5 p.389 for more info.

Q: In Ps 54:1-3, who are the strangers David is mentioning?

A: It does not specify who these specific people are, but they could be the Ziphites who twice betrayed David and told Saul where he was hiding in 1 Samuel 23:19; 26:1. See the Believer’s Bible Commentary p.843, the Evangelical Commentary on the Bible p.382, and The Bible Knowledge Commentary : Old Testament p.834 for more info.

Q: In Ps 54:3, how should we react when people betray us or rise up against us?

A: Being a Christian is no guaranteed that you won’t ever be betrayed by someone. But as Christians God is very clear; we are not to get revenge. We should pray about our situation, and we can pray about the oppression, but it is not our hand that should get revenge; we can have confidence that God will take care of that.

  As Christians we should do our job, not our job plus God’s job. God’s job is to judge and do vengeance, and our job is loving others and obeying and following God. We are told not to get revenge so let God do His job and we should do ours.

Q: In Ps 54:4 how is God our helper, since it is we who should be serving and helping God?

A: As Katherine Marshall (I think) once said, Benjamin Franklin was wrong when he said God helps those who help themselves. Rather, God helps those who acknowledge they are helpless. Four points to consider in the answer.

1. God does not require our help to do anything, but He has given us the privilege of helping, and He has prepared good works for us to do (Ephesians 2:10).

2. We should be helping God do His work, to advance His kingdom, not our work to advance our own empire.

3. Believers even need God’s help to serve Him and follow Him, and in this God is our Helper as we rely on His strength.

4. We should realize that when we realize we are weak and dependent on God, then we are strong, as 2 Corinthians 12:10 says.

Q: In Ps 55:1-23, what is a synopsis of this psalm?

A: Like many Psalms, this is organized as a chiasm. There is a twist though; some phrases that would expect to be near synonyms are actually polar opposites.

Complaint and despair 55:1-3

- How David feels under the circumstances 55:4-8

- - Praying for Justice 55:9-15

- - Confidence in God’s justice 55:16-21

- How we should feel under God 55:22-23a

It all about trust in God 55:23f

See The Expositor’s Bible Commentary vol.5 p.393 for more info.

Q: In Ps 55:1-3 and 55:22-23, what is the difference between a believer living under the circumstances vs. living under God?

A: Someone living under the circumstances can feel that the present situation will last forever. They can feel they are all on their own and feel inadequate. They can have the attitude of “if it’s to be, it’s up to me” which can either lead to a fatalistic depression, or else lead them to do rash things. On the other hand, when things are going very well, they can arrogantly think it is just their own knowledge, skill, power, or even good luck, that brought them what they think they deserve. Someone living under the circumstances has a lot to think about for themselves; they have the concerns, worries, and resigned fatalism.

   A believer living under God realizes that current troubles, as well as current wealth and fame, are temporary. They know that God is with them, and they can reach out to other believers as we are a family and a community. They know that God is adequate and they are just to love and follow Him. They can have the attitude of “if it’s to be, it’s up to us to pray and be empowered by God.” On the other hand, when things are going well, they are full of thanksgiving for God’s gracious bounty. Someone living under God has lots of mental energy available to think about others. As 1 Peter 5:7 says, God will take care of them; but God wants to equip them to help others.

Q: In Ps 55:4-8 was David fearful in this psalm or was he brave? Is it possible to be both?

A: David was not just afraid, he was terrified. Looking around at his circumstances, and even much of his own army now against him, he likely wondered how we would get out of this alive. But then looking up to God, David saw that He was with him was greater than all his past and current enemies combined.

Q: In Ps 55:12-13, what is David saying about his enemy here?

A: David was shocked by someone he thought was his friend. They walked and talked together, and even went to worship together. So the treacherous person at least appeared to be a believer, and yet betrayed David. Sometimes people betray their friends for profit, and other times from fear.

   The psalm does not say specifically who this enemy was, but the phrase “took sweet counsel together” in Psalm 55:14a might furnish us a clue. This is consistent with the advisor Ahithophel in 2 Samuel 16:21-17:14. Ahithophel was once of David’s trusted advisors, and later advised David’s rebellious son Absalom how to kill David’s men and get David. In fact, in 2 Samuel 17:1 Ahithophel asked Absalom to give him 12,000 soldiers and Ahithophel wanted to go after David himself!

   See the Believer’s Bible Commentary p.633 and The Bible Knowledge Commentary : Old Testament p.835 for more info.

Q: In Ps 55:15; 56:7, why did David pray for God to harm his enemies?

A: See the discussion on Psalm 3:7 for the answer on “imprecatory psalms” in general.

Q: In Ps 55:19, many people have no fear or regard for God, because they don’t think God will punish them. How do we tell them in a way that can get through to them?

A: People often think they will escape punishment in this life a lot more than actually happens. However, some people do pretty much escape any bad consequences in this life. But as even an agnostic, a former editor of the Scientific American magazine, Marvin Gardiner, wrote, if a person believes in justice, they have to believe in an afterlife. Some think that what you don’t see, and what you don’t know, can’t hurt you. But if you are standing on some train tracks, and a train is coming, will the train miss you because you don’t see it coming, because you have your eyes closed? Judgement is real. 100% of all evil will be punished. Unless Jesus’ atonement takes away someone’s sins, they have to bear their own punishment.

   Pray to God that He will soften their heart. Try to understand their viewpoint, and as 1 Peter 3:15 says to always be ready to give a defense for the hope that is in you.

Q: In Ps 55:20-21, how can someone metaphorically stab someone who was not opposing them, with a smile on their face?

A: Occasionally Christians make the mistake of thinking that everyone views life the way Christians do. While we are to love people and use things, some love things and use people. Sometimes when someone betrays someone else, it is not personal, they are just discarding that relationship like you throw away an empty bottle, after you have gotten out of it all you wanted. Others might betray you with pleasure, for some perceived slight you did to them that you might be totally unaware of. But we should never be that way. As believers we should be as wise as serpents, but as innocent as doves, as Jesus says in Matthew 10:16.

Q: In Ps 55:22, how can we cast our burdens on the Lord today?

A: 1 Peter 5:7 says to cast your cares upon God because He cares for you. We are often tempted to worry about things we can do nothing about; let God do the worrying for you; you don’t need to. Sometimes we worry about things that we can do something about. We should not worry about it, but we should pray and be diligent to do what should be done. Some things look like they are in the first category, but when we explore a bit, we might find come up with a solution that was an in fact do. Casting your burdens on the Lord is not an excuse to be lazy, or to be fatalistic. It still means to work hard, but be concerned that you are doing what God wants you to do, and leave the results to God.

   Second, once you turn over your burdens to God, there can be a temptation to take them back again. Once you have given them over, then keep them out of your own hands. Don’t give up, and do what God wants you to do; but just worrying will not help anything. We are all familiar with Jesus’ teaching on the lilies of the field, but actually the Sermon on the Mount in Matthew 5 is filled with things we could be worried about but are not supposed to be.

   Third, know that sometimes God puts certain people, even difficult people, into your life for a reason. It might be to help you build up patience, break down your pride, or, as you deal with them, you learn how to deal with others like them, both for your own benefit and to instruct others.

   As Jesus bore the burden of our sins, He also wants to bear the burden of our cares. (adapted from Bishop Horne) See the Believer’s Bible Commentary p.634-635 for more info.

Q: In Ps 55:23f, how else do we trust our life in God, in addition to believing that God’s words are true?

A: There is always a path in life that seems the safest path to take, if there were no God. At some points it is the same path we should take in following God, but in everyone’s life there will be times where they diverge, and you have to choose between following God completely or instead taking the safest-looking path. Of course, the safest-looking path is not always the safest path. It would have looked “safer” to Abram to just have stayed in Ur, instead of moving out west to who knows where. What Abram did not know though, is that within 50 years the mighty city of Ur would be destroyed by the Elamites and the populations enslaved. Abram, in following God, actually did the safest thing, though he did not know that and it would not look like the safest thing at the time. When God commanded Jonah to travel to a wicked, violent city of Nineveh, the safest-looking thing was to sail the opposite way. But when this believer was disobedient, we know how that worked out. So the best advice is not to “stay safe”, though it is not “be risky” either. The best advice is to fully follow after God.

Q: In Ps 56:1-13, what is the emphasis of this prayer?

A: David mentions “I”, “me”, and “my” 31 times, refers to God, Lord, or You 16 times, and refers to his enemies or evil men 14 times. Other psalms of David have different emphases, but this psalm shows that praying for yourself is OK too.

   Chiasms are common in Hebrew poetry, with patterns such as A, B, C, C’, B’, A’. This psalm is close to this pattern, and it is interesting to see the deviation.

The basic pattern is

1-2 Asking mercy from his attackers

¾ 3-4 Afraid yet trusting in God

¾ 5-6 What the enemies are doing to David

¾ ¾ 7-9 What God will do to them when David prays

¾ 10-11 Trust in God and not be afraid

12-13 Thanks in advance for deliverance

Note that asking for mercy is coupled with thanking for deliverance. Note that David speaks of “when he is afraid” in verse 3, yet only says he will not be afraid in verse 4 and 11.

Q: In Ps 56:2, should the word be “slanderers” (NIV 1985), or “enemies” (KJV, NKJV, NRSV), or “watchers” (Green’s Literal Translation)

A: The Expositor’s Bible Commentary volume 5 p.398 says that “enemies” is preferable to “slanderers”. The Hebrew word here, sharer, is very similar to the Hebrew word shorer for twisting. In Psalm 56:5 David mentions them twisting his words.

Q: In Ps 56:4,11, how can we choose not to be afraid?

A: David was honest to mention “when he was afraid” in Psalm 56:3. Yet David (and we) conquer our fear. David conquered his fear by looking to God, trusting in God’s faithful word, and asking what can man do to him? The answer is that man can do nothing to David, except what God allows. Furthermore, the worst man can do is kill David so that he will dwell with God in Heaven sooner.

   Peter also had to choose not to be afraid when Jesus asked Peter to walk on the water. Like a tightrope walker should not look down and panic, we must keep our eyes on Jesus.

   When we are afraid, we can ask ourselves four questions:

1. Why are we afraid?

2. On what are we focusing?

3. On what does it make sense for us to focus, or rather, on Who?

4. We should be concerned and diligent, but does it really make sense for us to be afraid when we trust in God?

Q: In Ps 56:5, why do some people twist other people’s words?

A: There are at least two reasons.

Deliberately “waging war” on others is what some do, and their main weapon is the false words they use.

Recklessly assuming a meaning, even when closer observation would show the assumption wrong, is a common thing people do when either they do not care what the person really meant, or they actually desired the person to have the assumed meaning. When we share the gospel, and when people read the Bible, some people will actively try to interpret things the way they desire. In fact, some people believe they can interpret a book, such as the Bible, in whatever way “means the most” to them, regardless if that were the original meaning or not.

Q: In Ps 56:5, are there ways to reduce the opportunity to twist your words?

A: Try to make sure no half-sentence conveys the opposite of what you believe. Says what you mean before you explain what you did not mean. Be careful when introducing hypothetical scenarios, as some might think you are saying they really happened or will happen. Be very careful when using sarcasm, as either some might not understand, or others might dismiss you solely because of your tone.

Q: In Ps 56:8, are our tears stored in a bottle (KJV, NKJV, NRSV, Green’s Literal Translation), in a scroll (NIV 1985), or wineskin (NIV 1985 footnote)?

A: The Expositor’s Bible Commentary volume 5 p.400 discusses both but says “bottle” is the preferred translation. The Hebrew word for bottle (no’d) comes from an unused Hebrew root meaning skin such as a wineskin.

Q: In Ps 56:5, are there ways to reduce the opportunity to twist your words?

A: Try to make sure no half-sentence conveys the opposite of what you believe. Be careful when introducing hypothetical scenarios, as some might think you are saying they really happened or will happen. Be very careful when using sarcasm, as either some might not understand, or others might dismiss you solely because of your tone.

Q: In Ps 56:8, no one can say God gave his faithful servant David an easy, stress-free life. How can we better cope with stress in our life?

A: God considers how we deal with challenges as precious things to remember. God puts our tears in a bottle and records them in His book. This beautiful expression means that the sadness and disappointments believers bear are carefully remembered by God. He will wipe every tear from our eyes according to Revelation 21:4.

Q: In Ps 56:9 we sometimes just assume that God will turn back our enemies, but what has to happen first?

A: You have to cry out to God for help to save you. Sometimes we don’t get what we need, because we don’t ask God.

Q: In Ps 57, where was this psalm written?

A: The superscript says it was when David was in a cave hiding from Saul. There are two times when David did that; one in the cave of Adullam in 1 Samuel 22:1, and one in a cave at en-Gedi in 1 Samuel 24:1. Feeling he is in a shadow, God’s shadow, would be very appropriate here. Psalms 56 and 57 are likely placed here because they go together.

   See the Believer’s Bible Commentary p.636, The Expositor’s Bible Commentary vol.5 p.401 and The Bible Knowledge Commentary : Old Testament p.836 for more info.

Q: In Ps 57, what is a synopsis of this psalm?

A: David is seeking reassurance of God’s protection here. Psalm 57 has three parts: crying out to God, 2) the danger described, and 3) David’s godly response. The Bible Knowledge Commentary : Old Testament p.836, the New International Bible Commentary p.594, and The Expositor’s Bible Commentary vol.5 p.401-402 say there are two parts: the lament 57:1-4 and thanksgiving 57:6-10. Both parts have the ABCDC’A’B’D pattern with a refrain at the end of each part

1 Prayer for God to deliver him

- 2-3 pray for vindication, love and faithfulness

- - 4 The enemies

- - - 5 Refrain

- - 6 The enemies

- 7-8 Thanksgiving for strength

9-10 Thanking God for His love and faithfulness

11 Refrain

This is similar to a chiasm except that A’ and B’ are reversed and the refrains.

Q: In Ps 57, is it easier to praise God when things are going well, or going poorly?

A: Believers would give different answers.

When things go poorly, some are more prone to discouragement (Jeremiah), acting out of fear (Abraham), or even bitterness (Naomi). After being exhausted, Elijah feared Jezebel’s threat.

When things go well, some are more prone to pride (Uzziah), take God’s commands lightly (Saul), think they are above God’s laws (Solomon), led astray by money and idols (Gideon), and led astray by women (Samson, David, Solomon). After the were rescued from catastrophes, Noah and Lot sinned. After standing up to the Assyrians, Hezekiah both had pride and did not want to die.

In all situations, some believers are constantly faithful, as Joshua, Deborah, Joseph, and Daniel.

Q: In Ps 57, what is a broken spirit and broken heart?

A: A contrite heart is one that is sorry for what was done, said, or not done. It could also be sorry for what they are or have become. It is also a heart that wants to change and not sin again. A broken spirit is closely related. It is one that realizes that the previous way that was followed was wrong and not to be followed, but also a realization that we cannot make things right with God. It is only God who makes things right with us. Finally a broken heart realizes that we cannot make the changes that are needed. Rather than despair, it can also be a heart full of hope, knowing that God desires to make the changes in us, and a heart of resolve, that knows the changes must be made.

Q: In Ps 57:3, what does the word “reproach” mean here?

A: While God will avenge people, that is not precisely what this means. It means that they will be reproached, i.e., God will have them look bad before others, because of what they did.

Q: In Ps 57:6, why does David often mention nets?

A: Nets do not look very impressive or very strong. Yet, even a boy with enough stones can kill a powerful lion, if the lion is immobilized in a net. People too can be caught, and even eventually die, by little, unimpressive snares and sins that do not look too powerful. Are there any nets in your life that make you spiritually vulnerable?

Q: In Ps 57:8, what is meant by I will awaken the dawn?

A: In those times of limited lighting, usually it is the light of dawn the wakes people up. But David is saying that he will be up even earlier, and instead he will wake up the dawn, so to speak. See the New International Bible Commentary p.595 for more info.

Q: In Ps 58:1-11, what is ironic here?

A: This psalm is about doing something that is not often done today: judging the judges. When people declare certain things politically correct, or right versus wrong, based on their own opinions, who judges these judges? See The Bible Knowledge Commentary : Old Testament p.836-837 and the Believer’s Bible Commentary p.637 for more info.

Q: In Ps 58, how should we deal with injustice by those in authority today?

A: There are a number of steps to think about.

First of all, keep our spirits up, realizing that all injustice against us is temporary, until we go to Heaven.

Second, don’t just think about yourself, but see if others are suffering from this injustice too. We are to help the oppressed.

Third, if you can get out from under the injustice, and help the others get out from the injustice, without hurting others or risking something worse, then do so. If you live in a democracy, and there is an unjust politician, would it be within the realm of possibility for you to run for office to take his or her position?

Fourth, sometimes you realize that there is nothing you can do without making things worse. Jesus understands injustice, because He suffered injustice too.

Fifth, see if this is a learning opportunity, that God would have you learn something here. People can be very sensitive to even the smallest injustice against themselves, but mostly oblivious, or even worse, uncaring, about injustice done to other people. Once you get out of this situation, or even before, can you be a change agent to help fight the injustice of others who are oppressed?

Most important, ask God what He would have you do in this situation. The answer could be very different in different situations, so you need to ask for wisdom from God to know what to do.

Q: In Ps 58:3, how do the wicked go astray and speak lies even from the womb?

A: This is obviously a poetic hyperbole, as newborn infants do not speak, whether lies or truth. This can refer to four complementary things:

a) Everyone is born with a sinful nature, a natural tendency to sin.

b) From birth they are separated from God and in need of His grace.

c) God, who sees the end from the beginning, can see how reprobate people follow their own chosen direction even from birth.

d) Even little children can learn from the example of their parent’s sins.

Q: In Ps 58:4, what is a deaf adder?

A: This was a poisonous snake that lived around the Mediterranean Sea. The word “cobra” used in the NKJV, is not correct; cobras do not live in the Mideast.

Q: In Ps 59:1-17, what is a synopsis of this psalm?

A: While Psalm 59 and 60 likely were circumstances they flow together nicely. Psalm 59 is about praying to God not to suffer defeat (physical, in public opinion, or otherwise) by Saul’s men, and Psalm 60 is praying to God after having suffered a defeat. Psalm 59 splits naturally into two parts: verses 1-10 and 11:17 with a similar refrain to both parts in verses 9-10 and 17.

1-2 Request for deliverance

- 3-4 Description of his enemies

- - 5 Request for God’s vengeance

- - - 6-7 In th evening they roam, growling like a dog

- - - - 8-9 Expectation of God’s coming through

11-12 Request to bring down his enemies but not to slay them

- - 13 May God’s handling of David’s enemies be glorifying to God

- - - 14-15 In th evening they roam, growling like a dog

- - - - 16-17 So sing, celebrating God’s power

See the New International Bible Commentary p.596 for more info.

Q: In Ps 59:6-7,14-15, why does David compare his enemies to dogs here?

A: It is not very complimentary. Stray dogs had no owners, and just ate the garbage that people left. They would sleep and appear very docile by day. But in the evening, when it was dark, they would prowl for food. They would not attack anyone during the day, with so many people around. But letting a child go out at night alone would not be good.

   Dogs don’t think about God; and likewise, these enemies think there are no consequences at night, when they won’t be caught. After all, “who hears?” They might seem nice one-on-one, but in a group they follow the pack.

   Similarly, sometimes enemies can appear docile and friendly when they are being watched by others. They might only strike when they feel they won’t get caught.

   See The Bible Knowledge Commentary : Old Testament p.837 for more info.

Q: In Ps 59:11-12, why does David ask God NOT to kill them here?

A: David is not after their death; rather he wants them to be humiliated in their pride, when others see how they are brought down.

Q: In Ps 59:13, how are wicked people “consumed in wrath”?

A: There are two ways. The primary way is that in the future, unless the repent, they will be destroyed by God’s wrath. Secondarily, right now their hearts can be eaten up with hatred and strife.

Q: In Ps 59:15, what is the correct translation here?

A: It can be one of two ways.

“Let them wander” is what the KJV and Green’s literal translation say. The New International Bible Commentary p.596 similarly says, “make them wander”.

“They wander/roam” is how the NASB, NIV 1985, NKJV, and NET, NRSV, translate it. The Expositor’s Bible Commentary volume 5 p.413 indicates the evil men presently were doing that.

While the dogs were growling in the evening, David was singing in the morning.

   See the Believer’s Bible Commentary p.639 for more info.

Q: In Ps 59:16-17, David sings because God is His defense. Can David be certain God will not let him have any setbacks or defeats?

A: No. The next psalm was after a fierce battle, and God had “shown the people hard things”. Similarly, under Moses they did not win all of their battles either. After the report of the ten spies persuaded the people to not go in, God told them they would die in the desert, they decided on their own to invade Canaan, and they were defeated. Likewise, Joshua suffered defeat at Ai.

   So, following God does not mean we will never make mistakes, or that the people we rely on will not make mistakes. It also does not mean we won’t suffer setbacks or defeats. But it does mean that God will carry us through those setbacks, and even though we will not win every battle, in Christ we will win the war. God does not forget us. In both victory and defeat, we are waiting on God, our champion.

   See The Expositor’s Bible Commentary vol.5 p.409,414 for more info.

Q: In Ps 60:1-12, what is an outline of this psalm?

A: Psalm 60 was written after having suffered a setback. Here is a synopsis.

1-4 The cause of the defeat is said to be the Lord

5 But Israel’s hope is in the Lord

6-8 The Ord promised victory, eventually

9-11 Israel’s Needs the Lord

12 Israel can be confident in the Lord

See the Believer’s Bible Commentary p.639 for more info.

Q: In Ps 60:1 in the heading, were 12,000 Edomites killed, or 18,000 as 1 Chr 18:12 says?

A: There are three possible answers.

1) This most likely is a copyist error, as Bible Difficulties & Seeming Contradictions p.130-131 points out.

2) The army might have had multiple divisions. 1 Chronicles 18:12-13 that the army division under David’s nephew Abishai killed 18,000, while in Psalm 60 the soldiers under Joab killed 12,000 Edomites. The Bible Knowledge Commentary : Old Testament p.608 has this view.

3) It is thought that subscriptions above the Psalms were added later, so the subscription about Psalm 60, whether the number is correct or not, is not scripture.

Q: In Ps 60:3 (KJV), what is the “wine of astonishment”?

A: This is an intoxicant that makes you lose your senses. The NET Bible translates this as “intoxicating wine.” The NRSV translates this as, “wine to drink that made us reel.” The NKJV says, “wine of confusion”.

Q: In Ps 60:5, how should we pray, when we have experienced setback or defeat?

A: A setback could be job-wise, family-wise, or ministry-wise. A defeat could be due to trusting in someone that could not be relied upon, or letting God down by our sin. The setback or defeat has already happened, but what has not happened yet is our response to it. We can respond by drawing closer to God, in repentance if needed, and that we would be stronger in the Lord as a result of this unpleasant experience. Or we can let their setback or defeat weaken us, or break us, and cast us into a no man’s land of indecision and doubt. The choice is ours, whether we draw closer to God or farther away.

Q: In Ps 60:6 and Ps 108:7, how did God divide Shechem?

A: This refers to parceling out the land to the Israelites who conquered it. The NIV Study Bible 1985 p.847 says that mentioning Shechem (west of the Jordan River) and Succoth (east of the Jordan River) might have been symbolic for all of the conquest under Joshua.

Q: In Ps 60:8-12 and Ps 108:9-13, why did God help David’s army, since He never told them to fight against some of the peoples?

A: David fought against all his enemies, old and new. As for the Ammonites and Syrians, it was they who chose to be David’s enemies, not the other way around. The nation of Edom was smaller than Israel, but they became a serious threat when combined with another small nation, the Ammonites, new enemy, the more numerous Syrians (also called Aramaeans).

   Besides people who might want to see us fall, we also have enemies of the world, the flesh, and the devil. There is no place to make a compromising agreement with these enemies.

Q: In Ps 60:9-12, what key application is there for us today in our battles?

A: This psalm, like many other places, speaks of us having confidence and hope in God. But unlike other places, Psalm 60 speaks of having confidence and hope in God even after our setback or defeat. Depend on God even after a setback. See The Bible Knowledge Commentary : Old Testament p.838 for more info.

Q: In Ps 61:1-8, what is an outline of this Psalm?

A: Psalm 61 is a psalm of when we need God to shelter us. This psalm has four parts.

1-2 A prayer for protection

3-5 Remembering God past work and future promise

6-7 Another prayer for protection

8 Expectant hope in God’s promise

See The Expositor’s Commentary on the Bible vol.5 p.418 for more info.

Q: In Ps 61, what can we do when our faith feels faint?

A: Just as David did remember how God carried us through in the past. Realized that God will lead you to a rock higher than you. The Rock is Himself, but your life can be lifted to a higher place than you are right now. But David is not only asking for the Rock, he is asking to be led to the rock.

   See The Expositor’s Commentary on the Bible vol.5 p.419 and The Bible Knowledge Commentary : Old Testament p.838 for more info.

Q: In Ps 61:1-2, how did David pray from the ends of the earth?

A: David is not geographically in the remotest part of the earth, but he is probably not in Israel here and he feels he is in an extreme predicament. From anywhere and everywhere, even the ends of the earth, he would cry out to God. Of course, Christian business people who travel today can pray from the ends of the earth too. See the Believer’s Bible Commentary p.641 for more info.

Q: In Ps 61:2-4, what are the images here?

A: The are five metaphors of taking cover here. Verse 2 has a higher rock; verse 3 has a shelter and a strong tower. Verse 4 has a tabernacle and the shelter of God’s wings. Each of these emphasize God sheltering us in a slightly different way.

From a high rock you can not only see, but you are above enemy soldiers easily getting too you and perhaps out of range of most arrows.

A shelter or tent protects against the storm, cold, and the sun.

A strong tower gives 100% protection against the enemy while the tower stands.

A tabernacle is a place to have intimacy with God. When our spirit feels weary, we can be refreshed spiritually.

Shelter of God’s wings is like a bird keeps the chicks warm and protected from rain.

   See the Evangelical Commentary on the Bible p.383 for more info.

Q: In Ps 61:3, what is the interplay between relying on God to lead us, and making our own decisions?

A: God can tell us what to do directly through His word, for example: don’t steal. Some things we can learn by precept; for example, since the Bible says don’t steal, use pirated software or music; pay for it. Sometimes God can make decisions for us by opening and closing doors. Other times God can lead us to do certain things, like take a particular job or not. But other times God wants us to make the decision, and to develop our own decision-making capabilities, under the Lordship of Christ.

   In the Bible David is a good example of relying on God. He could have given up, publicly refused to be a king, and run away to another country. But David relied on God to make him king. David is also a good example of making our own decisions too. David was on the run from Saul, had to hide in caves a few times, and (rightly or wrongly) decided to cut off a piece of Saul’s robe to show Saul how loyal he was.

   Personally, many years ago I had to choose whether or not to take a new job vs. keep the existing job that I had. I prayed about it, and I believe God spoke to me about that. Here was what God said: “you decide”. I submitted the decision to God and made my decision. Many times, we are to make the decision, but we should submit the decision to God, and allow Him to overrule us without getting upset.

   What if you make a wrong decision and start going the wrong way? Someone once said that God doesn’t guide parked cars. Whether you tell a car to turn left or turn right makes no difference if the car is not going to move anyway. But if we are trying to follow God, and we ever make a wrong decision (which we will), that is OK because God can tell us to make a U-turn.

Q: In Ps 61:4, what wings do you think David had in mind?

A: These could be the wings of the cherubim that were over the mercy seat of the ark. Or they could be a metaphor for how an eagle or other bird takes care of her little chicks. Or it could be both. See the Believer’s Bible Commentary p.642 for more info.

Q: In Ps 61:6, how should we pray for protection?

A: Don’t make your safety your idol, but it is good to pray for protection, as David did here. Pray without ceasing. David specifically prayed that God would be his shelter, that God would listen to him, and that God will keep His promises. So, David does not have to wait until the circumstances seem safe; David can sing and praise God right now! See The Expositor’s Commentary on the Bible vol.5 p.420 for more info.

Q: In Ps 61:6-7, what is curious about the pronouns and nouns here?

A: The pronouns change from “I” to “the king”. Verses 1-5 have ten usages of “I”, “me”, or “my”. Verses 6-7 are the “king” and “he” two times. Then verse 8 is “I” two times and “my”. David stops thinking only about himself and also considers future kings.

   Today when we find ourself in a hard situation, stop and think if there are other people in the same situation too. When you pray, you might want to pray for them also. Also, when you see the situation some others are in, you could see that your problem might not be as big an issue as you thought.

   See the Evangelical Commentary on the Bible p.383 for more info.

Q: Is Ps 61:6-7 Messianic?

A: Not, not everything that is a blessing for the king is Messianic. David is thinking of himself and future kings, which includes Christ, but no special future king is signaled out. Clement of Alexandria (193-204 A.D.) quotes from Psalm 61 in Stromata book 4 ch.14 p.429 (twice) and book 10 ch.109 p.459 and in all three places he gives no indication that he thinks it is messianic. No other Pre-Nicene writers quoted from Psalm 61. On the other hand, Psalm 61:6-7 was interpreted as referring to the Messiah in the Jewish targums as the New International Commentary on the Bible p.597 and the Believer’s Bible Commentary p.642 say.

Q: In Ps 62:1, besides just listening to and obeying God, how are we to wait upon God today?

A: Remember that God our Rock is Higher than us. We are secure on the rock and safe in the Tent. We can apply this verse in almost every context of our lives in at least five ways.

Worship: Servants of a king does not ask how what they are doing is helping themselves; rather they are asking how it is helping the king. While we might still enjoy a worship service, or get something out of it, those are not the reasons why we should be there. We are these to glorify God, because worship is about Him, not us.

Help: Are we actively asking God to help us in our life and ministry to Him, or are we trying to do things on our own power?

Leadership: Do we wish God’s help to follow us in our work, or do we try to follow the Spirit in His work? Joshua asked the angel if the angel was on Joshua’s side or not. But while Joshua was asking “a” or “b”, the angel answered: neither, rather “c”. The angel did not answer the question directly, because the angel was not on the side of a sinful man. Rather Joshua should have realized that Joshua needed to be on the angel’s side. (Joshua 5:13-15). We should not ask if God is on our side; rather we should be concerned that we are on God’s side.

Guidance: Do we want to serve God “in our own way”, or are we perfectly content to serve God in His way for us?

Timing: Do we wait for God’s timing, or do we think is any time good for us? (John 7:6)

   See the New International Commentary on the Bible p.597 for more info.

Q: In Ps 62:2,6,7 how is God a rock, metaphorically?

A: God is like a rock in at least three ways.

A mountain is a very big rock; you can’t go through it; you have to go around.

A rock is hard; hitting a rock is not going to do much to it.

A rock is rather permanent; changing reasons, rain, hail, and sun do not affect it.

God and His protection are like that for us.

Q: In Ps 62:2,6, what does it mean for us to be unshaken or unmoved?

A: We are not the rock, but if we stand on a high rock, we will be safe from a flood. It does not mean that we think bad things will not happen to us. And it does not mean we should not adapt quickly to changing situations. Rather, it means that our peace, presence of mind, and confidence should not be disturbed because of what mere humans are doing.

Q: In Ps 62:4f, how do you deal with “double-tongued” people?

A: These people speak well in front of you, but they speak against you behind your back. First of all, make sure you are not a person like that yourself. Sometimes people might be that way towards you because they think, rightly or wrongly, that you are that way towards them. Here are some things to do.

1) Pray to God about them, that God would protect you from their lies. Lies can separate friends and make people not like you without you having any clue as to why.

2) Deal with them carefully; often the less you tell them the better.

3) When you do speak, be careful of your words; they might be repeated by them in the most unfavorable light.

4) Try to understand why they feel and act the way they do. Perhaps there is a way you can make peace with them. Romans 12:18 says as far as is possible, be at peace with everyone.

   See the Evangelical Commentary on the Bible p.383, the Believer’s Bible Commentary p.643-644, and The Expositor’s Bible Commentary vol.5 p.421 for more info.

Q: In Ps 62:9, why should we consider some people as just a vapor or a lie?

A: Jesus said we are to love our neighbor as ourselves, and we are to value other people, since all men and women are made in the image of God. But that being said, sometimes we can care too much about what other people say and think of us. You the other person will not let there be a reconciliation, there comes a point where their criticisms or gaslighting of you should just be ignored. At some point you should just move on with your life, and not care about what negative things they might say about you. However, you might will have a need to defend your reputation in the eyes of others,

Q: In Ps 62:12, since God renders to each according to his work, is this the eastern concept of karma?

A: No. While there are similarities, there are significant differences.

1) It is a living being, God, who meets out justice, not an impersonal force of the universe.

2) Some people do not get justice for their evil actions in this life; they die “unjustly” getting much better than they deserve.

3) But God has a day, called Judgment Day, where before the Great White Throne judgment everyone will get what they deserve.

Q: In Ps 63:1, should this be earnestly or eagerly?

A: The Hebrew word means “eagerly”, but it is related to the word for “s-h-r” which is related to the dawn, so some have thought this meant “early” and considered this a psalm to say in the morning. Of course, if you are eager to seek God, then you will do it as soon as you can.

   See The Bible Knowledge Commentary : Old Testament p.840 and The Expositor’s Bible Commentary vol.5 p.425-426 for more info.

Q: In Ps 63:5 how are we to have an appetite for God?

A: The literal Hebrew says that David was satisfied as with marrow (the blood-producing region at the end of long bones), and fatness. These were considered delicacies. This means that the soul would have would feast and abound, not merely have enough to survive. Seeking God should feel as fulfilling as these things (and probably healthier too!) Actually, the Israelites were forbidden to eat fat (Leviticus 3:16; 7:23), so being to God is better than even forbidden things.

   So the point is that David enjoyed worshipping in God’s presence, because David had an “craving” for God. We too should cultivate a craving for God by spending time with Him in prayer and in His word.

   Christians have seen these throughout the centuries. When we sing the traditional hymn “Be though my vision”, many Christians might not be aware that this is a traditional Irish hymn that goes back to around the eight century A.D.

   See the New International Bible Commentary p.598, The Bible Knowledge Commentary : Old Testament p.840, The Expositor’s Bible Commentary vol.5 p.425, and the Believer’s Bible Commentary p.644 for more info.

Q: In Ps 63:8, how are we to “follow close behind” God?

A: To not follow closely implies going to the same destination, but being haphazard about the route and stops. To follow closely means not just wanting to approximately do God’s will, but to prayerfully do it in the right way, in the right timing, with the right companions, and the right motivation.

Q: In Ps 63:9-11, how should adversity affect our closeness to God?

A: Some people are grateful and close to God because God keeps them from adversity. Satan falsely accused Job of being that way in Job 1:9-12. On the other hand, some people draw close to God because of adversity, either hoping that God will help them, or grateful that God did help them. Scripture does not criticize either situation. However, a better way is to stay close to God regardless of adversity. It is perhaps a different skill to stay close to God when things are going well (and it is easy to forget Him), than to stay close to God despite the fact that God has allowed things to go very poorly. We should be close to God in all situations.

   See The Expositor’s Bible Commentary vol.5 p.427 for more info.

Q: In Ps 63:10, how are violent and slanderous people just “jackal-food”?

A: Jesus said that those who live by the sword die by the sword. For those who try to achieve things by either violence, slander, or lies, other people who have no qualms about doing the same to them. Being unburied, and food for jackals was a dishonorable for a corpse. See the New International Bible Commentary p.598 for more info.

Q: In Ps 64:1, what does it mean to preserve my life from the fear of the enemy?

A: David in many places asks for protection from his enemies, but that is not what he is praying for here. David is praying to preserve his life from fear. Even though the enemy is still out there, David does not have to live in fear of the enemy, even though David might be tempted to do so. Also, sometimes when people are very afraid, they can do foolish things that harm their position.

   Likewise, our prayer should be that we live without fear, except for the fear of the Lord. It is not to say that bad things won’t happen to us, or that we won’t suffer defeats, but we do not need to live in fear of those future, vague, uncertain things.

   David knows that not only are the enemies out there, but they are skillfully conspiring on how to trap him to do him in. But even then, God can not only thwart them, but even make them stumble over their own words, as Psalm 64:8 says.

   Finally, let’s not take our eyes off of the goal. It is not for safety and protection, and it is not that the enemies be publicly defeated; rather in Psalm 64:9-10 it is that people would glorify God.

Q: In Ps 64:2, since godly believers should not be doing wrong, why should be concerned by the secret counsel of others?

A: Sometimes a person can be unjustly accused by deceiving witnesses. David also was concerned about Doeg and others possibly turning David over to Saul. Others plotted against Daniel, even though Daniel gave no reason for the others to accuse him.

Q: In Ps 64:3,4,7 what is the significance of arrows here?

A: In a sense this psalm is about two archery battles; the first is the wicked plotting to shoot their many arrows at David; and the second is God shooting at the wicked, and just one arrow is enough. Arrows are weapons, that if they hit, can hurt from afar. They hit suddenly, but they do not hit in secret. See the Believers Bible Commentary p.645 and the Evangelical Commentary on the Bible p.383 for more info.

Q: In Ps 64:4-5, how do arrows differ from snares?

A: Whether the arrow was shot openly or secretly, the victim did nothing to cause the arrow to come to him. But a snare is a trap that the victim is lured to, either to die from the trap itself, like a beartrap, or to be pinned down so that the enemy can kill the victim at any time later. Satan uses both arrows and snares. When Job was attacked, those were arrows; Job did nothing to cause those calamities to happen to him. But when Absalom rebelled form David, it was prophesied that David would have war after David fell into the snare of committing adultery and murder, which lost the people’s respect. We need to call out to God for help from both. And when we are ensnared on account of our own sin, we need to call out to a merciful God all the more.

Q: In Ps 65:2,5, how is it awesome that God answers our prayers?

A: God who created not only the universe, but time itself, is so great and vast. Yet He even stoops to listen to the prayers of the smallest child. God has promised to do that, but God did not have to, because God did not have to promise. God does not do that out of a duty, because God delights in doing so. He listens to our prayers, even ones that might have some nonsense in them from His perspective, because He loves us.

Q: In Ps 65:3, what provision is mentioned here that is different from the rest of the psalm?

A: Other places mention deliverance from droughts, natural disasters, and enemies; but this is deliverance from another enemy: yourself. The psalmist is praising God while acknowledging that his iniquities prevail, or have had victory, over him. Yet he still praises God anyway, knowing the God will provide atonement. The Hebrew word here, kipper, means to cover over or to wipe off. If can include by intercession or paying a ransom. See the New International Bible Commentary p.599-600 for more info.

Q: In Ps 65:4, do those chosen to bring near to the temple courts just the Levites, or all of God’s people?

A: All of the people were a kingdom of priests in Exodus 19:6. Not only could every Israelite could enter the temple courts, but every Israelite was commanded to assemble together a couple of times a year.

However, not just anyone can approach God. The situation with the sons of Korah in Numbers 16:5 shows that it is by invitation only. But God has invited us all to approach Him, on His terms. Jeremiah 30:21 shows the terms: He who has pledged His heart to God can and will come before Him.

   See The Expositor’s Bible Commentary vol.5 p.433-434 for more info.

Q: In Ps 65:7, when does God still the noise of the seas?

A: Calming the stormy seas is small demonstration of the power God has. God can calm the literal ocean, but “seas” also are a metaphor for people and chaos. See The Expositor’s Bible Commentary vol.5 p.434 says.

Q: In Ps 65:9-13, how does God bless people with prosperity?

A: God does not bless believers with prosperity for no reason at all. He does it for a purpose. God blesses us that we would glorify Him, and use our prosperity to help others and further His kingdom. If you do not praise God for what He has given you, and you do not offer gifts from your money for His use, then there would be no reason for God to bless you with prosperity, would there?

   See The Bible Knowledge Commentary : Old Testament p.841 for more info.

Q: In Ps 65:11, how does God crown the year with His goodness?

A: The idea is the annual cycle of planting and harvest. In various ways today we plant products, idea, and invest, where uncertainty can take its toll. But praised God when things do come through. If they are expected to be successful most of the time, we still praise God for those things.

Q: Is Ps 66:1-20 primarily a national psalm of thanksgiving, or an individual psalm of thanksgiving?

A: Believing scholars disagree on this, probably because there are elements of both. Verses 1-12 are corporate, with no hint of this just being an individual praise. In Psalm 66:15 goats and rams were specified for national sacrifices, though an individual could bring those too. But verses 13-15 are strictly individual, and 16-17 are the individual spreading the word to the nations. For us, the things that happen to God’s people should be just as important as the things that happen to us individually. The praise for what God has done for us individually we should spread to everyone. The Believer’s Bible Commentary p.647 has likened this psalm to a chorus with a solo part.

Q: In Ps 66:2-3, how can we sing out the “honor” of God or make “His praises glorious”?

A: While we cannot change anything about God, by our lives and words we can change how people view God. We can glorify God bring honor to His name, or even dishonor, by the respect we show Him, how we live, and what we say.

Q: In Ps 66:4, how does the earth bow down to God?

A: It bows down in two different ways, both mentioned in this psalm.

Ps 66:6 God’s works on the non-living earth praise Him, such as turning the sea into dry land during the time of the Exodus.

Ps 66:8 the people of the earth praise God.

Q: In Ps 66:6 when did God turn the sea into dry land, and how does God do that today?

A: God parted the Red Sea for the Israelites. When God parted the Jordan River for Joshua, they went through the river on foot. In both cases, what was an impossible barrier was suddenly removed and they went through. If there is an impossible barrier for you to go through, don’t make the false assumption that it is impossible for God to carry you through that barrier. And when He does, make sure to praise Him for it. See the Believer’s Bible Commentary p.647 for more info.

Q: In Ps 66:5 and Jn 1:46, how are we to cultivate a “come and see” attitude today?

A: This who psalm could also be title “come and see”, because of all the good things God has done in various ways, or come and hear in Psalm 66:16. Part of our evangelism should be a winsome “come and see” that the Lord is good. We should invite the whole world to experience the love of God.

      See the Believer’s Bible Commentary p.648 and the New International Bible Commentary p.600-601 for more info.

Q: In Ps 66:8-12, it sounds like the psalmist is praising God for hard times too. Why is that?

A: David is praising God that God refined and hardened him too. Even though times might have been hard, they prepared him for the success he would have later, and he would not trade them for the lack of character development. See the Believer’s Bible Commentary p.647 for more info.

Q: In Ps 66:13-15, how do “financial optimization” in our life run directly counter to obeying God’s word?

A: Financial optimization is doing everything legally possible to maximize your profit, finances, or return on investment. But here in Psalms and other places we are to give generously to God. We will offer our money to God, but even in the Old Testament their “freewill offerings” were giving up financially above and beyond the minimum the law commanded them to give. We should be totally devoted to God, not our own gain.

   It really comes to down to a matter of the perspective of our heart. Is our desire to maximize the riches for us, on our brief time on earth? Or is it to maximize glorifying God, and laying up treasures in heaven?

   See the Believer’s Bible Commentary p.647 for more info.

Q: In Ps 66:18, how does cherishing iniquity in our heart mean that God will not hear our prayer?

A: Our requests need to be from sincerity, not hypocrisy. We will not receive if we ask just to spend on our pleasures, as James 4:3 says. We also might be asking for a lesser good thing, when God wants our focus to be a great good thing, deliverance from the unrepentant sin in our lives.

   But God did hear David’s prayer, even after David committed murder and adultery and murder with Uriah and his wife. But David repented of his sin. So, life with God was not over for David when he sinned. After he repented, God would hear his prayers again.

   See The Bible Knowledge Commentary : Old Testament p.842 and the Keil-Delitzsch Commentary on the Old Testament vol.5 p.238 for more info.

Q: In Ps 67:1 and Num 6:25, what does it mean for God’s face to shine upon us?

A: While it in part means that God has been and is currently blessing us in this world, it also means so much more. It means that God is “smiling at us”, as we are pleasing Him and reflecting His glory. As a light shines in the darkness in Philippians 2:15, our lives are to shine on this dark word. As we do so, we are transformed by His glory in 2 Corinthians 3:18. See The Expositor’s Bible Commentary vol.5 p.440 for more info.

Q: In Ps 67:2 what were God’s people commanded to do for all the nations?

A: This mentions the evangelistic and missionary activity for us to tell of God’s greatness to all nations. While most of the Jewish people failed to pick up on the fact that God’s goodness is for everyone, and all nations were to be blessed through Abraham. Israel was not to be the endpoint of God’s blessing, but a channel of God’s blessing as the Believer’s Bible Commentary p.648 says. Unfortunately, in the time of Calvin and Luther they thought that the Great Commission had already been fulfilled and on longer was relevant. But after that, the church, from the time of the great missionary movements has taken this seriously. See the Believer’s Bible Commentary p.648 for more info.

Q: In Ps 67:2, why did David desire the other peoples praise God, and why should we desire the same?

A: This was a “lost teaching” of the Old Testament. It was “lost” in the sense that most Jewish people forgot about this teaching, to tell the Gentile nations to serve and glorify God. David (and we) should desire this simply to glorify God. In addition, it will be a wonder to see so many people, and people of so many different cultures and backgrounds in Heaven.

Q: Ps 67:2 what all is meant by the term “salvation/deliverance” here?

A: The Hebrew word Yeshuw’ah (Strong’s 3444) can mean deliverance, health, help, aid, victory, salvation, and welfare. This encompasses both being saved from destruction, and victory. In our Christian life, we are saved from Hell and destruction, but we are also saved for new life now, and being at home with the Lord eternally. See The Expositor’s Bible Commentary vol.5 p.440-441 for more info.

Q: In Ps 67:6, how should we praise God for the harvest?

A: The only reason given in this psalm for praising God is the bountiful harvest, so this is considered a harvest psalm, as is Psalm 65. They praised God for a good harvest that year. Likewise, when God does something that excites us, we should let the world know about it too. One description of a leader in a church, is one who encourages others to praise God more.

   See the New International Commentary on the Bible p.601 and The Bible Knowledge Commentary : Old Testament p.842 for more info.

Q: In Ps 68:1-35, what is an outline of this psalm?

A:  Psalm 68 can be entitled, God’s marching on. It has a semi-chiastic outline.

1-3 Rejoice, for God’s presence is coming to scatter the wicked

- 4-6 Sing, for God defends

- - 7-18 God is greater than all the armies of warriors

- 19-20 God gives us salvation and escape from death

- - 21-23 God will bring back the enemies to destroy them

24-35 Be in number of the march of the saints

See The Expositor’s Bible Commentary vol.5 p.443 for more info.

Q: In Ps 68:1-35 what is interesting about the names for God here?

A: This is a prayer asking God to display his awesome power. Most psalms have just one of two of God’s names. This psalm has seven. Elohim (1); Yah (4); Jehovah (10, El Shaddai (14), Yah Elohim (18), Adonai (19), Jehovah Adonai (20). See the Believer’s Bible Commentary p.650 and The Bible Knowledge Commentary : Old Testament p.843 for more info.

Q: In Ps 68:1, why did David want God to arise and scatter God’s enemies?

A: There are a number of likely reasons.

a) David wants to see God be exalted, and God’s name be glorified in Psalm 68:4.

b) David might want to be personally protected from God’s enemies.

c) David wanted righteous people to rejoice in God (Psalm 68:3), and not be persecuted by God’s enemies.

d) David wanted to see justice brought to the ungodly (Psalm 68:21-23)

Q: In Ps 68:2, how is opposition to God like smoke and wax here?

A: As un-solid as smoke, and as un-firm as melting wax, the opposition to God will drift and melt away.

See the Believer’s Bible Commentary p.649 for more info.

Q: In Ps 68:4, what is the significance of God riding on the clouds?

A: Jesus will come in the clouds in glory in Acts 1:11; Matthew 24:30; Luke 21:27; Revelation 1:7. Also, in the Ugaritic and Canaanite religion it was said that Baal was “the rider on the clouds.” Psalm 68:4 is saying, not it is not Baal but the true God. See The Expositor’s Bible Commentary vol.5 p.445, the New International Bible Commentary p.601, and The Bible Knowledge Commentary : Old Testament p.843 for more info.

Q: In Ps 68:7-8, when did this marching occur?

A: This was in the past when God went before the Israelites as a cloud and a pillar of fire when they were wandering in the desert in Sinai. But in a sense believers are moving to serve God today, and in the future, when the Messiah returns in glory, the believers will be behind Him. See The Bible Knowledge Commentary : Old Testament p.843 and the Believer’s Bible Commentary p.650 for more info.

Q: What does Ps 68:17-20 refer to?

A: This alludes to David and the Israelites capturing Jerusalem, according to the Believer’s Bible Commentary p.650-651

Q: In Ps 69:1-36, what kind of trouble does it look like the writer has here?

A: While the heading at the top is not scripture, the heading says it was written by David, so we will assume it was him. In verses 1-3 David is in great distress, his cause looked hopeless. In verses 4, 19, the reason is because people were attacking him. In verse 5 David mentions his foolishness and sin, and even though he knew he sinned, David was still counting on God’s protection. In verse 13,16 David is relying on God’s mercy; indeed, David has nothing else to rely on.

Q: In Ps 69:1-2,3,10,12,14-15,21, what are the images of liquid, and what could they represent?

A: Images are mire, deep waters, floods, crying till your throat is dry, song of drunkards, deep waters, vinegar for his thirst. Liquid does not have a solid shape, but it is still real and can kill. You can build a wall against some threats, but liquid can go around boundaries.

But in sharp contrast to this in verse 3, even though he is in deep water, with all his crying David is parched on the inside.

   See The Expositor’s Bible Commentary vol.5 p.455, the Evangelical Commentary on the Bible p.384-385 and The Bible Knowledge Commentary : Old Testament p.844 for more info.

Q: In Ps 69:4f, what was stolen that must be restored?

A: This enigmatic statement refers to Jesus, the suffering Messiah. Sin stole God’s rightful worship, obedience, and glory, and people were robbed of life, peace, and joyful fellowship with God. Jesus stole nothing, but Jesus, for our sake, had to restore what had been stolen by sin. See the Believer’s Bible Commentary p.653 for more info.

Q: In Ps 69:5-6, what is David saying here?

A: David does not want his sins to be an excuse for others not to turn to God. Perhaps this psalm was written after David and Bathsheba sinned.

Q: In Ps 69:6-12, what is the disgrace or shame David is talking about here?

A: David does not want God’s people to bear A: David does not want God’s people to bear disgrace because of him, and in verse 7 David bore disgrace for God’s sake. There are two ways of looking at this.

Our Persecution for following God: Sometimes we are mocked and shamed for following God. However, we are to rejoice when we suffer reproach for the name of Jesus.

Mocking for our hypocrisy: David was hoping the godly would not be disgraced, or feel disgrace, because of David’s sin, while he was a believer. He was not mocked for the evil he did, as much as mocked for being a believer who committed adultery and murder.

   See The Expositor’s Bible Commentary vol.5 p.456 for more on the first view.

Q: In Ps 69:9,20, 25, where are these quotes in the New Testament and why?

A: Psalm 69:9 is quoted in John 2:17 when Jesus drove out the moneychangers. Psalm 69:20 is quoted in Romans 15:3. Psalm 69:25,28 is quoted in Acts 1:20

Q: In Ps 69:11, what does it mean to become a byword?

A: David knew that he was like a standing joke to them. Just his name was an object of taunting. We do not know the circumstances, but it might refer to lack of respect many had towards their king after hearing of his adultery with Bathsheba and murder of Uriah.

Q: In Ps 69:13, what is an important point about prayer here?

A: When David was in deep trouble, his prayer was only to God; not to some angel or departed believer, but only to God for help.

Q: In Ps 69:14-15, how are some of our troubles like mire, and some like floodwaters?

A: Both can cause you to slip, slide, and sink, but in different ways. Mire does not move; you sink down in it yourself because of the weight on you. Floodwaters externally move to cover you, when you are in a vulnerable situation, on low ground. Likewise, some sink down due to the logical and direct physical consequences of their sin. Others can be overcome by a flood of external persecution, temptation, or temptation to give in to the persecution, because they are not standing on the rock (Psalm 62:2,6,7, the rock that is higher than them (Psalm 61:2).

Q: In Ps 69:33, what does this say about prisoners?

A: God does not despise His prisoners, or in some translations: His captive people. Some are in prison because of their testimony about God. Others, such as war prisoners, are captives though they are not criminals. But others are in prison, rightfully so, because of the bad things they did. But if seek God and commit their life to the Lord, they become “His” prisoners, and God, who is full of mercy, does not despise them.

Q: Ps 70:1-5 is the same as the last third (verses 13-17) of Psalm 40? What could be the reason for this?

A: Both are psalms of David. These are the same, except that Psalm 70 has the word “Hasten. Come quickly” at the beginning, Psalm 40 uses the name Yahweh and Psalm 70 uses Adonai. While David is the author of Psalm 40, David’s name is likely on Psalm 70 because the text was taken from Psalm 40. While the superscriptions before each psalm are not scripture, they are likely correct.

   While we don’t know the exact reason this portion was copied to its own Psalm, it could be that it served as an individual petition, a lament or possibly on the occasion of giving an offering. This could be thought of as a “bookend” prayer. Psalm 40 as almost at the end of Book 1 of Psalms and Psalm 70 is almost at the end of Book 2 of Psalms. This also shows us that it is fine to quote a portion of section of scripture without all of it, at least as long as you preserve any context.

   See the New International Bible Commentary p.603-604, The Expositor’s Bible Commentary vol.5 p.463, The Bible Knowledge Commentary : Old Testament p.845, the Believer’s Bible Commentary p.656-657, and the Keil-Delitzsch Commentary on the Old Testament vol.5 p.87-288 for more info.

Q: In Ps 70:1-5, what is the structure of this Psalm?

A: This has four parts:

1 Help quickly

- 2-3 Punish thoroughly

- 4 Be praised continually

5 Help quickly, without delay

See the Believer’s Bible Commentary p.656-657 for more info.

Q: In Ps 70:4, why did David want all who seek God to rejoice in God, and why did David feel the need to pray this request?

A: God prayed that all who seek God would not only find God and gain eternal life, but find also find their joy in God right now. It is good for us to pray this today too.

Q: In Ps 70:5, is it OK to tell God to hurry up and don’t delay?

A: In a respectful manner, yes. If you need help and strengthening right away, tell God that.

Q: In Ps 71:1-24, what is the structure of this psalm?

A: The heading does not say if this was by David, so it was probably written by someone else, whom we can call “the gray-headed servant”. The Keil-Delitzsch Commentary on the Old Testament vol.5 p.290-291 makes the case that the author is likely be Jeremiah. This psalm can be considered as a lament for an individual, or for the nation as a whole. The writer is probably an older man. This psalm is a chiasm, which is common in Hebrew poetry.

1-3              God be my rock and fortress

- 5-8 God, you are my hope from birth

- - 9-13 My prayer in old age

- - 14-18 God, you are my hope in old age

- 19-21 God, who has done great works, will revive me again

22-24 I shall praise and sing of your faithfulness

   See The Expositor’s Bible Commentary vol.5 p.463, the Believer’s Bible Commentary p.657, and the Keil-Delitzsch Commentary on the Old Testament vol.5 p.288-289 for more info.

Q: In Ps 71, how is this similar to other psalms?

A: Psalm 71 can be considered “a panorama of lifelong trust” by an “well-aged” writer. Psalm 71 has sort of “shortened summaries” of Psalms 22, 31, 35, and 40.

   See The Bible Knowledge Commentary : Old Testament p.845 and the Keil-Delitzsch Commentary on the Old Testament vol.5 p.289-290 for more info.

Q: In Ps 71:3, should it be “rock of dwelling” or “rock of refuge / strong refuge”?

A: Many Hebrew manuscripts have “rock of dwelling”. However, this is probably a copyist error as this phrase is not used elsewhere. Furthermore, other Hebrew manuscripts, the Septuagint, and the Targum all have “rock of refuge”. See The Expositor’s Bible Commentary vol.5 p.464 for more info.

Q: In Ps 71:5-18, what are various issues that can be at the forefront for Christians at different ages?

A: Speaking primarily for western culture, here are some issues with various seasons of life.

Young kids: Following good examples and hanging with good friends. Obeying parents. Too much internet, TV, and video games, sports-crazy. They need to develop life-skills, kindness, respect, and their prayer life.

Teens: Following good examples and hanging with good friends. Obeying parents, kindness, premarital sex, school, music, sports, fashion. For some getting drunk, high on drugs, porn, bullies, and gangs, prejudice, too much internet, TV, and video games, In the future sexual identity.

College-age: Growing deeper in God’s word. Joining a good, Bible-believing church. education and career, prejudice, too much internet, TV, and video games. Living for fun and entertainment. Priorities

Young adults: Joining a good, Bible-believing church. finances, spouse, raising little kids. Time squeezes

Middle-age: Joining a good, Bible-believing church. Raising teens, investments. Some middle-age people have a “7-year itch or midlife crisis”. The standing joke is that some men deal with “middle-age crazies” by buying a red sports car. Other issues are helping elderly parents. exercise, time, cork-life balance. Being a good example. For some, prodigal kids and getting drunk, and substance abuse.

Older adults: Grown-up children and grandkids, exercise and energy, career and retirement. Health: especially diabetes and cancer (especially prostate and skin). Health and death of loved ones. For some apathy and cynicism. Leaving a legacy.

Q: In Ps 71:7 what is a “portent” (NIV 1985, NRSV, ESV), or “wonder” (NKJV)?

A: There are two views, and the second is most likely the correct one.

Negatively, a portent is a warning or omen, especially a bad omen. The psalmist is afraid that this life will be viewed as a bad omen from God. The NET Bible says, “many are appalled”.

Positively, the Hebrew word comes from the root to bend and distort. A “wonder” is a miracle, a changing of the natural order caused by God. The KJV, NKJV, Green’s Literal translation, and the Believer’s Bible Commentary p.657 say “wonder”, implying that David is viewed as a wonder from God. See the Keil-Delitzsch Commentary on the Old Testament vol.5 p.293 for more info.

   On the other hand, the Hebrew can be interpreted either way, and perhaps the best understanding could be both ways.

Q: In Ps 71:7-18, what advice would you give to a Christian child, on how to “age well in the Lord”?

A: Always stay close to God, and make the important things the important things. You will have so many distractions, and a great many things, some evil, and some not really evil, to draw your time and attention away from God.

Q: In Ps 71:22, 78:41; 89:18, what is interesting about the title for God “Holy One of Israel”?

A: This term is frequently used in Isaiah, but only three times in the Book of Psalms, and never by David. Besides the superscription, this is an additional argument that this psalm was not written by David. See The Bible Knowledge Commentary : Old Testament p.846 for more info.

Q: In Ps 71:22-23, what is interesting about the musical references here?

A: When older people lose their mental abilities, music is usually the last thing to go. When my mother was in her eighties not too long before she died, she would often confuse our names, but she could still play Chopin’s Fantasie Impromptu on the piano. When older people have church service in nursing homes, they love to sing hymns. They usually don’t need to read the words, since they still remember them. So as the Christian praise song says, “Let me be singing when the evening comes.”

Q: In Ps 72:1-20, who wrote this psalm?

A: While the subscript in 72:20 says the prayers of David are ended here, the superscription before the start of the psalm and also Psalm 127 say that these were a psalm “by Solomon” in Hebrew. Psalm 72 says, “for Solomon” in the Greek Septuagint. While the superscriptions are not scripture, they are probably correct. So, book 2 (as well as book 1) are primarily psalms by David, but this particular psalm is very likely by Solomon.

   If Solomon wrote this psalm, he in verse 1 he is asking for the wisdom of God’s judgment for himself, as we should ask in James 1:5. In a sense he is asking God that he, and his descendants, would be good kings.

   Some, such as John Calvin thought that the psalm might have been written by David for Solomon. While it is possible the “gold of Sheba” in 72:15 was not in view in David’s time, only in Solomon’s. Keil-Delitzsch’s Commentary on the Old Testament vol.5 p.298-299 says it is definitely Solomon.

   See the New International Bible Commentary p.604 for more info.

Q: In Ps 72:1-20, what is the structure of this psalm?

A: Some psalms are structured in a pattern we are familiar with, with alternately lines. But many more psalms are structured as a chiasm, symmetrically, with each line, starting from the beginning, is a mirror image of the equivalent line, starting from the end. This particular psalm blends both patterns.

1 Judgments and righteousness for the King and His son

- 2-4 Righteousness and justice for the poor and needy

- - 5-11 All nations will fear/respect God forever

- 12-14 Deliverance for the poor and needy

- - 15-17 All nations will praise Him forever

18-19 Bless the LORD God, God of Israel

   See The Expositor’s Bible Commentary vol.5 p.469 for more info.

Q: In Ps 72:2-4, how are good leaders a means for God blessing His people?

A: Sometimes it seems that bad leaders can mess things up more than a good leader can help. Good leaders realize they are to help the people, not just take all the profit they can from them. They don’t sell out the country just for personal profit. On one level, good leaders can bring better economic conditions for all. Good leaders can negotiate favorable trade agreements. Good leaders can especially help the poor and vulnerable, such as widows and orphans. They can lead in wars that should be fought, and keep out of wars that they should not be fighting. Good leader can make a big difference in natural disasters and invasions. And finally, good leaders can have good, just laws.

   On another level, good leaders can be a good example of honesty, justice, and following God. They can train up a successor well. And finally, good leaders can appoint, good, honest officials under them.

   See The Expositor’s Bible Commentary vol.5 p.470 for more info.

Q: In Ps 72:1-4, 99:4, why was judgment considered something to eagerly anticipate?

A: Oppressed people would want judgment to come to take away their oppression.

Q: In Ps 72:2-4, 12-14, what does this say about government, that is sometimes forgotten?

A: The king and government are there for the benefit of the people, especially the poor and needy, who need help the most. In the Middle Ages in Europe, it was often viewed that the commo people were there for the benefit of those over them. See Keil-Delitzsch’s Commentary on the Old Testament vol.5 p.302 for more info.

Q: In Ps 72:3-4, what does the analogy of peace and righteousness from the mountains and hills mean?

A: There is a lot to unpack with these metaphors. The Mosaic Law came from Mt. Sinai. The people repeated the blessings and curses of the covenant on Mt. Gerizim and Mt. Ebal in Deuteronomy 27:11-26. The mountains and hills were the highpoints of the whole land and the people living in it. The streams from the hills and mountains water the land, enabling crops and grazing. The mountains and hills would be thought to be beautiful, until you remember that this was where the idolatrous Canaanite high places were. In these places religious prostitution and child sacrifice were practiced. But these same places, beautiful physically, but ugly morally, would be beautiful in all ways eventually. See Keil-Delitzsch’s Commentary on the Old Testament vol.5 p.301 for more info.

Q: In Ps 72:4, how does breaking in pieces the oppressor apply to us?

A: Oppressors are not just human oppressors. God delights in breaking the oppression of Satan and sin. If you have something in your life that God can break you out from under its oppression, God delights to do so, so turn it over to Him and expect results.

Q: In Ps 72:2f,4,9f,12-14, does this psalm a praise for the present or a hope for the future?

A: Both. While it mentions the current coronation of the king, these verses show that it is a hope and prayer for the future, during the Millennial Kingdom

   See the Evangelical Commentary on the Bible p.385, Keil-Delitzsch’s Commentary on the Old Testament vol.5 p.299, and the Believer’s Bible Commentary p.658-659 for more info.

Q: In Ps 72:15, what do we know about the land of Sheba?

A: Sheba was a far-off land in the western part of modern-day Yemen today. It was an ancient people, being mentioned as a son of the Semite Joktan in Genesis 10:28 in the Table of Nations and 1 Chronicles 1:22. The land just north of it, Havilah, was also mentioned in Genesis 10:29. Sheba was a fruitful land, with frankincense, myrrh, and various spices. It was fairly wealthy through trade with Africa, Egypt, Persia, and likely even India. Through trade it was an exotic land, where monkeys, elephants, and tropical birds were known.

   The Queen of Sheba brought 120 talents gold, spices, and precious gems to Solomon in 1 Kings 10:10. It was somewhat unusual for the main ruler of a kingdom to be a queen. But Assyrian and south Arabic inscriptions, written in the 8th century B.C., mention queens in Arabia. Also, just as the main ruler in Egypt was a male titled Pharaoh, the main ruler later in Ethiopia was always female and titled Kandake/Candice.

   Another Sheba is the son of Ramma, son of Cush in Genesis 10:7 and 1 Chronicles 1:9, and another was the son of Jokshan, son of Abraham and Keturah in Genesis 25:3 and 1 Chronicles 1:32. These last two Sabaeans probably combined and lived on the eastern side of Arabia, or else combined with Sheba in southwest Arabia.

   See the New Unger’s Bible Dictionary p.1171-1172, the Wycliffe Bible Dictionary p.1566 for more info.

Q: In Ps 72:15, what is like the “gold of Sheba” today?

A: Trading with Sheba was a significant, unexpected bounty that increased the prosperity of Israel in Solomon’s time. Likewise, sometimes we can receive an unexpected significant blessing from God. Praise God for His blessings, but also remember that it can be a test, to see if you use and spend it wisely and generously.

Q: In Ps 73:1, since none of us are sinlessly perfect, how can we be pure in heart now?

A: While we still will sin, we can have our heart right before God such that we do not desire to commit any sins again. While we can still fall, and sin unintentionally, we want to have “short accounts”, i.e., the time between our realizing we have sinned and our repenting should be very short.

Q: In Ps 73:1-29, what is the structure of this psalm?

A: This is a chiasm.

1-3  God’s past goodness and the psalmists’ current envy

- 4-12  The wicked are getting their desires

- - 13-17 The psalmist feelings about this

- - - 18-20 Recognizing their justice at the end

- - 21-22 The psalmist’s grief and senseless bitterness

- 23-26 The godly will get their desire, to draw near to God

27-28 the future destiny; destruction and hope

   See The Expositor’s Bible Commentary vol.5 p.475-476 for more info.

Q: In Ps 73:1-14, why did Asaph envy the wicked?

A: Asaph was a good believer who glorified God. Yet his emotions were in turmoil as even he began to envy the wicked. The wicked appeared to be getting away with their wickedness, and even prospering. God often allows this to happen to a time in this unjust world. However, God has appointed Judgment Day as the time when He will set everything right. Of course, sometimes the wicked get some of what they deserve before then.

   See 1001 Bible Questions Answered p.414, The Tony Evans Bible Commentary p.545, The Expositor’s Bible Commentary vol.5 p.479, The Bible Knowledge Commentary : Old Testament p.847, and the New International Bible Commentary p.606 for more info.

Q: In Ps 73:13-16, in looking at the wicked, Asaph wondered if he struggled to live a godly life for nothing. What should we do when we are tempted to think the same way?

A: Asaph did not try to suppress his feelings; rather Asaph turned those over in prayer to God. In the present, it looked like some of the wicked had it better than some of the righteous, and it did not make sense to him. But then Asaph looked to the future, and end of the wicked, and then it made sense.

   Some liberal alleged Christians think the Israelites had no concept of afterlife or paradise until the time of the Exile. However, Psalms like this demonstrate that the Israelites did not fact see an afterlife of rewards or punishments. “My flesh and my heart fail; But God is the strength of my heart and my portion forever.” Psalm 73:26 (NKJV)

   Praise God who helps us recognize what the future holds and keeps our feet of faith from slipping.

   See The Tony Evans Bible Commentary p.545, The Believer’s Bible Commentary p.660-661, and The Bible Knowledge Commentary : Old Testament p.848 for more info.

Q: In Ps 73:15, what responsibility do we have to say things, or refrain from saying things, for the sake of younger people?

A: This could refer to children or people young in the faith. The Psalmist was self-analyzing his attitudes, thoughts, and words before he spoke them. We should do the same. Sometimes, when your heart is not right, the best thing to say to others is nothing at all.

   See the Evangelical Commentary on the Bible p.384 for more info.

Q: In Ps 73:15-28, what should our attitude be toward the wicked?

A: We should desire to see the wicked rescued from the just and eternal consequences of their wickedness. We should love to see them share in all of God’s blessings, by repenting, throwing themselves on God’s mercy and trusting in Christ. In the New Testament Jesus taught us to love even our enemies (Luke 6:27-36 and Matthew 5:43-44). Even when Stephen was being stoned to death, he prayed that God would forgive them in Acts 7:62.

Q: In Ps 73:18-28, what do you say to a fellow believer who is starting to question if God cares?

A: Count your blessings. Every day God wakes you up with one more day to live. The Christian needs to be encouraged to see that God patiently waits, and we should too. Evil people will get what they deserve eventually, - unless they repent and come to Christ. Things might be bad for you now, but it is only temporary, as Psalm 73 shows.

   See The Expositor’s Bible Commentary vol.5 p.476 for more info.

Q: In Ps 74:1-2, why do people think this was not written by Asaph in David’s time?

A:The subscripts are not scripture, but were added to indicate who they think wrote the Psalm. The Tabernacle did not have carved paneling, and it was not burned to the ground in Psalm 74:6-7. Centuries after David and Solomon the Temple was burned by Nebuchadnezzar and the Babylonians when they sacked Jerusalem in 586 B.C.. But this could also be an Asaph later than David’s song leader.

   See the New International Bible Commentary p.607, The Bible Knowledge Commentary : Old Testament p.848, The Expositor’s Bible Commentary vol.5 p.484, The Believer’s Bible Commentary p.661-662, the Evangelical Commentary on the Bible p.385-386, and the Keil-Delitzsch Commentary on the Old Testament vol.5 p.327 suggest the same.

Q: In Ps 74:1-23, what is the structure of this psalm?

A: chiasms are common in Hebrew poetry, and this is almost a chiasm.

1-3 Pray to God to remember, forgive, and restore

- 4-8 The destruction of the Temple in Jerusalem

- - 9-11 Feel abandoned with no prophets, mocking enemies, and no working of God

- - 12-17 Remembrance of what God did before their turning away

18-21 Pray to God to remember our fragile situation and the mocking enemy

- 22-23 Pray for God to defend against mocking enemies

   See The Expositor’s Bible Commentary vol.5 p.484 for more info.

Q: In Psalm 74:1-2, why does the writer think God is abandoning Israel?

A: This is a “Why and how long” psalm. Technically the Psalm is not questioning God’s power, but His caring and sovereignty. However Asaph knows he has no ground for complaint, but is just asking if God will remember them again. The idolatry and other disobedience of the kingdoms of Israel and Judah would be reasons for God to turn His hand away from them. Events such as the destruction of the temple suggest that has happened. In general, when we rebel against God we know that God can discipline us. But we should not forget that God also wants to restore the relationship with us.

   See the Evangelical Commentary on the Bible p.385, The Tony Evans Bible Commentary p.546, and The Expositor’s Bible Commentary vol.5 p.487 for more info.

Q: In Ps 74:6, what is a “carved work”?

A: Just looking at the phrase there could be three possibilities:

Idol: Based on the words alone, this could simply be an idol that is carved out of wood.

Paneling in the Temple: The NIV 1985 translates this as “carved paneling”, as in wood paneling in God’s temple.

Paneling in houses: This could be paneling in the houses of wealthy people.

However, the context conclusively proves it is the second choice. The entire psalm is about the destruction of the Temple. In particular, verses 3-7 mention the destruction of the sanctuary. Thus, since words can have a range of meaning, it is important to read the surrounding verses and entire chapter, not just the phrase.

Q: In Ps 74:8, when did enemies burn the synagogues in the land?

A: This could be prophetic of the exile, or what the Philistines did, what Jeroboam did, or this psalm might have been written when Assyrians were invading.

Q: In Ps 74:14 and Ps 104:26, what is leviathan?

A: While some see leviathan as a mythical sea monster, it probably was a Nile Crocodile, as the NASB footnote says on Job 41. Since crocodiles live in the Nile, it could be a metaphor for Egypt. Hard Sayings of the Bible p.277-278 also says that if leviathan is not just a literary metaphor but a known creature, then the crocodile would probably be the correct animal.

   The Hebrew is ltn is it was written without vowels. In the Ugaritic religion “Lotan” symbolized the wild, evil forces of the sea.

   See The Expositor’s Bible Commentary vol.5 p.488, The Bible Knowledge Commentary : Old Testament p.849, and The Believer’s Bible Commentary p.663 for more info.

Q: In Ps 74:15, why are springs mentioned here?

A: Israel got its rain seasonally, which caused many small  rivers to be completely dry during certain times of the year. But in contrast to this, springs would bubble forth underground water when the surface streams were dry. In our life with God, it is not just that He gives us streams of water, but Christ gives us streams of living water even when other sources are dry.

   To put this in modern terms, when everyone’s lawn is fairly brown in the middle of the summer due to watering restrictions, and one single house has abundantly green grass, either drip irrigation or something else is going on there. Be the green lawn in the middle of the brown yards.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 p.333-334 for more info.

Q: In Ps 75:1-10, what is the structure of this psalm?

A: This psalm is sort of a pair with Psalm 74. Psalm 74 raises the question, and Psalm 75 provides the answer. Psalm 75 is a chiasm, like the other psalms.

1 Giving thanks to God

- 2-5 Oracle: God chooses the appointed time

- 6-8 Oracle: God gives the cup of judgment

9-10 Singing praises to God

   See The Expositor’s Bible Commentary vol.5 p.490 and The Believer’s Bible Commentary p.663 for more info.

Q: In Ps 75:1, how do we see today that God’s works declare Him?

A: Romans 1:20 says that something about God can be known just from His handiwork in creation. There are so many complex and wonderful things in nature. As just one example, we have an extremely complicated thing in our bodies called our immune system.

   White blood cells, also called leukocytes, come in eight varieties, all of which are created in our bone marrow. When a blood cell it is either “lymphoid” and turn onto one of two types of lymphocytes, or “myeloid” which turn into the red blood cells and all of the other types of white blood cells except macrophages.

Neutrophils make up half of the white blood cells and are the “first responders” of the immune system. They both do the fighting initially and send out signals to other immune cells to call for backup. A neutrophil white blood cell lives for only about eight hours, and your body makes about 100 million of them per day from your bone marrow.

Eosinophils (e-o-SIN-a-phils) fight parasites such as worms, bacteria, and anything else that is viewed as alien, such as allergens. About 5% of white blood cells are eosinophils, and many of them are in your intestines.

Basophils help fight infection by producing histamine. When they are out of whack they can bring on asthma. Only about 1% of white blood cells are basophils.

B lymphocytes actually make the antibodies. As one scientist explained, it is as if B lymphocytes go around looking to encounter the deadliest things in your body, and when they find them, they merely shoot a red dart with only a suction cup at the end, saying “tag, your it.” That is all they do; but the other white blood cells home in on those darts.

T lymphocytes are the “killer” cells that kill whatever the antibodies attach too.

Monocytes are the “garbage men” of the body, cleaning up dead cells. About 5-12% of white blood cells are monocytes.

M1 macrophages come from monocytes, which come from bone marrow. They are sort of like amoeba that can just float through your entire system. They eat cancer cells, as well as bacteria, and general foreign substances. They present antigens to the B lymphocytes so that antibodies can start getting made. You have a lot of them in you esophagus, but they are in all parts of your body. They create inflammation by producing cytokines, which sound the alarm for the rest of your immune system to go to battle. They metabolize arginine to produce nitric oxide, which kills other cells.

M2 macrophages are just like M1 macrophages, except instead of causing inflammation, they reduce inflammation by using arginine to produce ornithine, which repairs damage from nitric oxide.

Dendritic cells are the unarmed scouts of the immune system. They also come from monocytes. You skin even has a specialized type of dendritic cell called a Langerhans cell. They do not kill anything, but they present antigens to B and T lymphocytes. So since they do not kill anything, technically they are not called white blood cells.

   So is your white blood cell count high or low? Which of the eight kinds of white blood cells do you mean? So praise God for creating each of your eight types of white blood cells, and don’t forget the dendritic cells!

   See https://www.verywellhealth.com/understanding-white-blood-cells-and-counts-2249217, https://en.wikipedia.org/wiki/Dendritic_cell, and https://en.wikipedia.org/wiki/Macrophage for more info.

Q: In Ps 75:2, how does God’s judgment have timing?

A: God is patient, but His patience has limits, as 1 Thessalonians 2:16, waiting until sin has been filled up to “its full measure” in Genesis 15:16.

   See The Expositor’s Bible Commentary vol.5 p.492 for more info.

Q: In Ps 75:2-10, how should we respond to a crisis?

A: Remember and praise. Remember and praise three things here.

a) Remember that it is God who appoints the time to move and judge in Psalm 75:2-5.

b) No one from the east to the west can bring up, or down, a person apart from God’s knowing and allowing it.

c) Regardless of, or in spite of, your circumstances, sing praise to God.

   See the New International Bible Commentary p.607-608 for more info.

Q: In Ps 75:4-5, what does “lift not up the horn” mean?

A: It means do not loudly proclaim, or do not fight against (either physically or verbally). Horn was a symbol of strength, both offensive and defensive. In the context here it means to boast or otherwise lift yourself up above others. Those who raised themselves up and boast against others other raised themselves up against God.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 p.342, the Believer’s Bible Commentary p.663 and The Bible Knowledge Commentary : Old Testament p.849 for more info.

Q: In Ps 76:1-12, what is a summary of this psalm?

A: The psalmist is praising God for how he defeated great armies long ago and recently.. A lesson we can learn from this psalm, is that when God delivers us from a problem, we should not just thank and praise Him only once, but again and again.

Q: In Ps 76:1-12, what is the structure of this psalm?

A: Bible interpreters differ, but here is one outline with four parts.

1-4  God’s splendor is known, more than mountains of prey

– 5-7 God rebukes and is to be feared

– 8-10 God judges, and even wrath will praise Him

11-12 Dedicate yourself ot the awesome One

   See Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.344-347 for more info.

Q: In Ps 76:3, today how should we praise God for destroying the weapons of war of enemies?

A: This psalm echoes the deliverances in the Book of Judges, or David’s battles, but the occasion here sounds most like the deliverance of Jerusalem from Sennacherib and the Assyrians. There are three points to consider here.

It was not a praise against personal enemies, but enemies who opposed God. As at the end of World War II in Europe, you had to have D-Day before you had V-day.

Today we can rejoice when ungodly schemes are thwarted, but we are also to “love the sinner” and pray that wicked people would repent, come to Christ, and go to heaven.

The praise was not primarily against the people, but rather the means of attacking God’s people, in this case the arrow, bow, chariots, and horses.

   See the Evangelical Commentary on the Bible p.386, The Tony Evans Bible Commentary p.546-547, the New International Bible Commentary p.608, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 1 p.343 for more info.

Q: In Ps 76:4, what are “mountains of prey”?

A: Let’s examine the possibilities first, and then come to a conclusion. Green’s Literal Translation, the KJV, NASB, NET Bible, and NKJV and all render the Hebrew words literally as “mountains/hills of prey”. There are four possibilities for what the verse means.

Heaps of dead animals: This is the most literal meaning.

Mountains with an abundance of game animals: The NIV 1985 follow this, saying “mountains rich with game”. The Bible Knowledge Commentary : Old Testament p.850 also mentions this view.

Everlasting mountains: This is what the Greek Septuagint translation says. The NRSV follows this, with a footnote saying “mountains of prey” in the Hebrew.

Mountains where you killed your prey: The NET Bible

Heaps of dead enemy warriors: The Bible Knowledge Commentary : Old Testament p.850 mentions this view. Of course, when God’s angels see a stronghold fighting against God, they might have the thought of “this is a mountain of prey.”

Regardless, the entire psalm speaks not of hunting animals, but of heaps of dead enemy warriors, so the last meaning is the one that fits best with the rest of the psalm. But there might be a twist here. When the Assyrians besieged Jerusalem on top of Mount Zion, they could view the people as on a “mountain of prey”. But when God destroyed 185,000 Assyrian soldiers, they actually became the mountain of prey themselves.

   See the Believer’s Bible Commentary p.664 and The Expositor’s Bible Commentary vol.5 p.496 for more info.

Q: In Ps 76:5 (KJV), what does “the stouthearted are spoiled” mean?

A: This poetic expression means the courageous are defeated.

Q: In Ps 76:6 (KJV, NASB, NKJV), what is a dead sleep?

A: Green’s literal translation shows the Hebrew word is literally “sunk into sleep”. The NIV 1985 translates this as “lie still”, because the meaning is they are dead. The NRSV says, “stunned”. The .NEB Bile says, “fell asleep” in quotes.

Q: In Ps 76:10, is this the “wrath of man”, or God’s “wrath against men”?

A: Christians disagree.

Wrath of man is the meaning of the KJV, NKJV, and Green’s Literal Translation.

God’s wrath against men is the meaning of the NIV 1985 and NET Bible.

Regardless, the very next phrase after this verse, addressing God says, “your wrath” so the psalm refers to God’s wrath in killing those with wrath against Him in Psalm 76:3-9.

   See The Expositor’s Bible Commentary vol.5 p.498 for more info.

Q: In Ps 76:10, how does wrath praise God, and whose wrath is it?

A: There are three ways to view whose wrath is being talked about here.

People’s wrath, even though it does not produce the righteousness of God (James 1:20), is still used by God, because God works all things together as a part of His plan (Ephesians 1:11) for the good of those who love Him (Romans 8:28).

God’s wrath judges the earth and the demons, and maintains God’s justice in the universe, as Psalm 50:1-6, the book of Revelation, Matthew 25:31-46, and 2 Thessalonians 1:6-9 show.

They are somewhat intertwined. Even the wrath of people against God can ultimately be used to praise Him. When Pharaoh wanted to oppress the Israelites, they left, God’s wrath came upon the Egyptian army, and the Jews praise God every year in Passover. When Haman wanted to exterminate the Jews in Esther’s time, they survived, God worked Haman’s destruction, and the Jews praise God every year with Purim. When Antiochus Epiphanes desecrated the Jewish Temple, after they drove him out they celebrate every year with Hanukkah.

   See the New International Bible Commentary p.608,609 for more info.

Q: In Ps 76:15 (KJV), what does “clave” mean?

A: It means to split in two.

Q: In Ps 77:1-20., what is an outline of this psalm?

A: Here are two outlines.

1-6  Sighing

7-10 Sinking

11-15 Singing

16-20 Soaring.

Or

1-2 A Cry for help

- 3-6 Remembering God

- - 7-9 Questions

- 10-12 Remembering God’s mighty deeds

13-20 Confidence in God’s help

However, the second outline has 60% of the Psalm on just one point.

   See the Believer’s Bible Commentary p.665 for the first outline, and The Expositor’s Bible Commentary vol.5 p.499 for the second.

Q: In Ps 77:1-20, how is this a “mirror image” of the previous psalm?

A: The previous psalm was a confident praise for deliverance from a serious threat that was long gone. This psalm is a not-so-confident praise for a threat right now. When you are in a difficult situation, and you are tempted to ask, “why me”, here are a number of possible answers.

To build your perseverance of character.

So that you can teach others who are watching you, both Christians and non-Christians, how to go through hard times leaning on God.

Q: In Ps 77:4, when you can’t sleep, is that always bad?

A: When it happens to us, there is no benefit in considering if it is good or bad. Rather, in whatever situation you find yourself in, use that situation to glorify God. You can reflect on your life, praised God, and pray your requests to God.

   See the Believer’s Bible Commentary p.665 for more info.

Q: In Ps 77:5-6, how can remembering old things be a help, and how can it be a hindrance?

A: It all depends on what you are remembering and why you are remembering it. Here is how it can be a benefit, followed by a liability.

Help: Remembering the promises God has made, the mighty wondrous works of God, dwelling on noble and pure things (Philippians 4:8-9)

Hindrance: It is bad to dwell on idols, religious rules not from God, or wicked or horrible things.

   When remembering old things reinforcing hatred, or grudges, it is better to forget.

Q: In Ps 77:7-10, why does Asaph seem perplexed in the middle of his praise here?

A: Asaph remembers what God has done, and He has faith in what God is going to do. Yet, Asaph is wondering why God is letting things go on the way they are right now. It is safe to say that God is more patient and confident of the outcome than Asaph is.

   See The Bible Knowledge Commentary : Old Testament p.850 for more info.

Q: In Ps 77:10-15, how did Asaph go out of his perplexity?

A: Asaph say four distinct things in a short chiasm.

Asaph remembered how God carried His people through in the past (77:10-11)

 . Asaph meditated on God and His deeds (77:12)

 . Asaph went into the sanctuary (either the literal sanctuary or else the sanctuary of his heart, to draw near to God) (77:13)

Asaph declared the greatness of God. (77:13-15)

Q: In Ps 77:1-12, count the number of times “I” or” me” is used and the number of times “God” or “Lord” is used. Now do the same for Ps 77:13-20. What is interesting about this?

A: “I” and “me” dominate the first part of the psalm when the psalmist is perplexed. “God” and “Lord” dominate the last part of the psalm where the psalmist sees the answer.

   See the Believer’s Bible Commentary p.665 for more info.

Q: How does Ps 78 relate to the previous two psalms?

A: Psalm 76 is praising God for God’s past deliverance. Psalm 77 is praising God for future deliverance during hard times now. Psalm 78 is sort of putting the two together and showing, with historical examples, how God could be praised during those hard times. In a sense, we need to be a student of history, correctly interpreted, to avoid making those mistakes again.

   See The Tony Evans Bible Commentary p.547-548 for more info.

Q: What is the message of Ps 78:9-11?

A: This is a lesson within a lesson. You could entitle it, “Remember Ephraim”. Ephraim represented the northern kingdom, which God had split off from the southern kingdom of Judah. Yet, they immediately plunged into idolatry with the two golden calves at Samaria and Dan. There were still some believers in the Lord in Ephraim, but no good kings, and most of the people either just followed the idols, or else attempted to mix idol worship and the worship of God. God very patiently sent them prophets to warn them, and later God allowed them to taste the bitterness of their backsliding. But after enough time, they were removed, permanently and irreversibly.

   When a believer completely turns away from God, God might be patient with them for a while. But there might be a time where God removes them from this life on earth permanently. When a church, a people, or a nation that followed God becomes a mixture of a few who follow and most who turn away. Here too God might be patient with them for a while, but God’s patience with sin is not forever. Then there can come a time when the person’s life, the people, or the nation are destroyed.

   See the New International Bible Commentary p.610, the Believer’s Bible Commentary p.670, and The Expositor’s Bible Commentary vol.5 p.504,507 for more info.

Q: In Ps 78:18, how did the Israelites provoke God by asking for meat?

A: This psalm has a third strand in addition to what was in the previous two psalms. Woven in is God’s discipline for when the Israelites turned away from the Lord. The Israelites during the Exodus were dissatisfied with having manna every day. God gave them meat, but they were struck by a plague after they ate.

   Sometimes today people can be dissatisfied with what God provides and complain because they want more. God might provide more in response to the complaint, but trouble might come with it.

Q: In Ps 78:18, what can we do to keep from being dissatisfied with God today?

A: The Israelites’ dissatisfaction led to grumbling for many, and open rebellion for a few. But a person can still have that dissatisfaction without going to the next steps, and it is better to stop that at once. Note that the Israelites in the Exodus had no doubt that God existed; they just did not like what God was doing in their lives.

Do we really believe that God’s way is the best way? We might be tempted to think that our way is better, but do we really believe we can see and think better than God? There will be times when we do not understand why some door was closed, but we need to have faith, not only that God is there, not only that God cares for us, but that God’s way is the best way.

Why would we feel we need happiness or “joy” apart from God? There are many, many things in the world that have the tempting, siren call of bringing us happiness, but God does not want us to pursue. Many of them are empty lies. But others of them might actually make us feel happier, at least for a while. But God, who sees all, commands us not to pursue joy that goes against what He has commanded.

Is your joy your ultimate goal? I hope not; because if you strive after that without God you will never achieve it. God gives us joy and contentment as a by-product of living pleasing to Him. But our goal should be first to love God and then to love others, not our own selfish happiness.

   Maybe God has your head, because you have faith. But does God also have your heart? You are loyal to God, but are you also excited about God?

Q: In Ps 78:25, do angels eat manna?

A: Manna miraculously came from God, and was called the bread of Heaven. While it is possible that angels might eat manna, it is much more likely this is a metaphor.

Q: In Ps 78:36-37, what are the characteristics of an insincere repentance?

A: It is a repentance solely to avoid bad consequences. A person can be trying to fool others, trying to fool God, or even attempting to fool themselves.

   See The Tony Evans Bible Commentary p.548 for more info.

Q: In Ps 78:36-37, when we repent, how important is it to get rid of something that encourages us to sin?

A: If we have true repentance, not a fake repentance that we might deceive ourselves with, we would want to get rid of everything that might tempt us to go down that way again. If you have a book, video, or something that can encourage someone to sin, don’t get rid of it by selling it to a used book store. You need to trash it.

Q: In Ps 78:49, how does God send destroying angels?

A: These are not morally evil angels, but rather destroying angels that bring death and physical calamity.

Q: In Ps 78:65-69 and Ps 78:70-72, is this referring to after the exile or after the civil war between the houses of David and Saul?

A: This is recounting similar events together, not a specific chronological period. Verse 70-72 refer to the end of a long civil war that David won. But verses 65-69 could refer to that, but it also can point to the time when Ephraim was destroyed (not just defeated) by the Assyrians and Judah miraculously survived, and later returned from Exile.

   As the New International Bible Commentary p.611 puts it, “So the psalmist traces his nation’s chequered history up to the point which set a pattern for the present. He [the psalmist] has grappled with history’s surprises and found the winding river of God’s purpose eventually dominating the terrain of human waywardness. He cannot see round the corner to further mysteries that lie ahead…”

Q: In Ps 79:1-5 and Ps 80, when did Asaph see Jerusalem defiled?

A: First what is not the answer, and then five possible answers.

Defiled (not the answer): Since Asaph lived in the time of David and Solomon, Asaph did not see Jerusalem destroyed, but he might have seen it defiled by idols when Solomon and later kings built idolatrous altars in Jerusalem. However, In these two psalms not only is Jerusalem defiled, but it is also destroyed by foreigners.

Prophecy: There are many prophecies in Psalms, and this might be a prophecy of the time the Babylonians would destroy Jerusalem.

Deuteronomy 31:15-29 says that the Israelites would be conquered and exiled. In David’s time Asaph would not need a prophetic gift to compose a song about the destruction of Jerusalem; he only needed to read the scriptures in Deuteronomy.

Concerning Asaph: The Hebrew word for “of” has a very broad meaning, and it can mean “concerning” or “for” as well as “of”. Perhaps Asaph himself was not the writer.

Incorrect heading: The headings on the Psalms likely were added later, and are not necessarily scripture. The headings in the Hebrew Masoretic text we have today often differ from the headings in the Septuagint. I do not know what the headings were in the copies of Psalms found among the Dead Sea Scrolls.

Different Asaph: Perhaps someone named Asaph actually was the author, but this is a man who lived much later than the Asaph who served under David and Solomon. It would certainly be reasonable that many people would be named after this godly man.

Q: In Ps 79:1-3, how can we pray when everything has fallen to pieces?

A: This psalm has similarities to psalms 44 and 74, except the Psalm 44 emphasizes the reproach of the people, Psalm 74 emphasizes the destruction of God’s holy place, and Psalm 79 emphasizes the defilement of God’s holy place. This was not a prayer in a dangerous situation (a “fear prayer” to those from a Muslim background). Rather it was a prayer after the worst had already occurred. It recognized God, understood that God was angry because of their disobedience, and asked how long until God would restore.

   See The Expositor’s Bible Commentary vol.5 p.619 and the Evangelical Commentary on the Bible p.386-387 for more info.

Q: In Ps 79:1-3, how have some people defiled holy places today?

A: The psalmist was offended that wicked people had taken over the places where God was worshipped and His word was being taught. Similarly, we should feel offended when wicked people take over once Bible-believing Christian churches and seminaries and turn them into a caricature of what they were, Christian in name only.

Q: In Ps 79:2-3, what is the prey or the vultures, both then and today?

A: The vultures were prominent because there were so many unburied dead bodies to feed on. The survivors were either enslaved or too busy trying to survive to keep the bodies from just rotting in the sun. As Jesus said in Matthew 24:28, “Where there is a carcass, there the vultures will gather.” (BSB). When there are dead and decaying institutions and cultures today, they do not stay stagnant. Metaphorically, scavenging vultures will come to feed on the situation. When those who should be respecting you leave you to rot, others will notice the situation.

   See the Believer’s Bible Commentary p.670, The Expositor’s Bible Commentary vol.5 p.620 and The Tony Evans Bible Commentary p.548 for more info.

Q: What is Ps 79:5-9 saying about forgetting and remembering?

A: The psalmist is asking God for two things: both to remember them, and to forget (and forgive) their sins.

   See The Bible Knowledge Commentary : Old Testament p.852 for more info.

Q: Why is Ps 79:6-7 very similar to Jer 10:25?

A: We do not know, but it could be that Jeremiah took this thought from the Psalms, or else this psalm was composed later, and the Psalmist echoed Jeremiah’s words. Perhaps the first is more likely.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 p.379 for more info.

Q: In Ps 79:10,12 what is the psalmist praying about the other nations?

A: Psalm 79:10 is a little like the prophet Habakkuk, who asked why the more wicked nations who attacked Israel did not get punished too. While he is praying for God’s vengeance against those who are attacking God’s people, we instead are to pray for the salvation of our persecutors.

   See the Evangelical Commentary on the Bible p.386 and The Expositor’s Bible Commentary vol. 5 p.522 for more info.

Q: In Ps 80:2, how is this prayer relevant for the western world today?

A: The northern tribes, including Ephraim, Manasseh, and Benjamin followed God under David, but under Jeroboam they turned away to idols instead. In the wilderness these three tribes were the three that marched in front of the ark. Now, at least the first two were in the lead in marching off to idols. Now the psalmist is praying for God to protect them. At the end in Psalm 80:18-19 he is also praying for revival and restoration.

  Historically The tribe of Benjamin went with Judah, and when the exiles returned, many people from Benjamin returned too. But the rest of the northern tribes did not turn back to God, and while God was patient with them for a long time, in the end God did not protect His people, who had turned away to idols.

   The psalmist sees that the nation has been battered, and that it was God who removed his protection and allowed them to be battered.

   Europe and America, in the past had spiritually vibrant churches and sent out many missionaries. Today there are many spiritually dead churches as well as vibrant ones. We can pray for God to protect our country, but as this psalm shows, if the people refuse to turn back to God, God might answer that prayer with a resounding “NO”. In the United States we sing the hymn God Bless America. But maybe we should be asking, as one billboard did, “does America bless God?”

   Many in America have turned away from God. But even Christians can fall for temptations of hatred, immorality (both homosexuality and heterosexual relations outside of marriage), racism, abortion, and not caring at all about the poor.

   See the Evangelical Commentary on the Bible p.387, The Tony Evans Bible Commentary p.549, and the Believer’s Bible Commentary p.672 for more info.

Q: In Ps 80:4, how can God be angry with their prayers to Him?

A: This is a key point that is found only in here in Psalms and Proverbs 28:9, though it is hinted at in James 4:2-4. Even when they pray to God, they might be praying only for their own selfish desires, as James 4:3 warns us against. It is good to pray to God, but also make sure your prayers are pleasing to God.

   See the Believer’s Bible Commentary p.672 for more info.

Q: In Ps 80:8-11, what does the vine symbolize here?

A: The vine here symbolizes Israel. A planting was brought out of Egypt, grew mightily in Canaan, and eventually was diminished by adversaries and carried into exile. Like a vinedresser, God carefully planted, watered, and tended the vine of His people.

   Speaking of vines, the Assyrian Empire also grew rapidly and then rapidly died. Perhaps the vine over Jonah foreshadowed this in Jonah 4:6-7.

   The Jewish Targum commentary on Psalm 80:15f has “the Messiah” instead of “this vine”. This is probably because Psalm 80:17, “the man of your right hand, the son of man” refers to the Messiah.

   See the Believer’s Bible Commentary p.672 for more info.

Q: In Ps 80:13, how is the destruction like that of a wild boar?

A: Boars with their tusks are good at digging. They can dig up a plant just for fun or just to eat the root. Meanwhile, the rest of the plant, which they might not be eating, dies because just the root was eaten. Some can destroy “just for fun”, and others can destroy only one essential part of something, which has the effect of destroying the whole thing.

Q: In Ps 80:15, who is the branch here?

A: The Jewish targums interpreted the branch, here and elsewhere, as King Messiah. However, in verse 15-16 is seems the vine and branch as Israel, because the branch is burned with fire and cut down.

   See the Believer’s Bible Commentary p.672 for more info.

Q: In Ps 80:19, how and when should we pray prayers of restoration?

A: After we, or a people receive discipline or punishment for sins that were committed, we can pray to god for restoration. While acknowledging the sin, we can still pray for God’s mercy. God is God over all; “Lord Got of hosts” can also be translated as “Lord God of armies”.

   See The Expositor’s Bible Commentary vol.5 p.526-527 and The Tony Evans Bible Commentary p.549 for more info.

Q: In Ps 81:1-16, what is the structure of this psalm?

A: Verses 1-5 stand on their own, and verses 6-16 are a chiasm.

6-7 God’s past care

. 8-10 Call to hear: No other gods!

. . 11-12 But Israel would not listen

. 13 Call to listen: Walk in God’s ways!

14-16 Then God would subdue their enemies and bless them

   See The Expositor’s Bible Commentary vol.5 p.528 for more info.

Q: In Ps 81:1-5, how can praise be sincere or insincere?

A: This psalm was apparently written to be sung during the Feast of Booths started in Leviticus 23:33-36; 39-43, when all of Israel would be in a festive mood. However, the Feast of Atonement was soon after this, so the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.391-392 thinks it was not the Feast of Booths. Regardless, when every single person looks like they are praising the Lord, it is good to ask this question.

   Whether praise is sincere or insincere, the skill, melody, and music can be the same, but is your heart thankful for God’s providing for you and His people, or do you take God’s grace and protection for granted. As someone said about Jesus’ gift of salvation, “It is free, but it was not cheap.” It cost Jesus dying on the cross for us. Do you have a longing to know God better, and draw closer to Him, or are you satisfied where you are at?

   See The Bible Knowledge Commentary : Old Testament p.853 and the New International Bible Commentary p.613 for more info.

Q: In Ps 81:6-26, why do people, then and now, sometimes take God and His mercy and grace for granted?

A: It is in our fallen nature to ignore or downplay things we can always count on, and focus pay special attention to things we can’t. 2 Corinthians 6:2, quotes Isaiah 49:6 says that “now” is the acceptable time, in the day of salvation. Don’t put off getting right with God now.

   Unfortunately not only do people often treat God this way but they take for granted others too.

Q: In Ps 81:9, what is a “strange god” here?

A: This is an idol god they have not known. The NET Bible and the NIV 1985 translate this as a “foreign god”.

Q: In Ps 81:13-14, why does God subdue their enemies and sometimes not?

A: Three points to consider in the answer.

1. Psalm 81:13-14 answers this by saying God chose to make His subduing based on their submitting. If we would only listen to God, how much easier many problems would be. As a Christian hymn says,

            “Oh what peace we often forfeit,

            Oh what needless pain we bear,

            all because we do not carry

            everything to God in prayer.”

2. All suffering is not needless or to be avoided though. Paul suffered at the hands of sinful men. He could see that his suffering for the gospel would lead many to faith (Colossians 1:24; Philippians 1:12-14,21).

3. Finally, the book of Job shows that obedient believers sometimes suffer for reasons they cannot see. We can know that the enduring of an obedient believer always glorifies God (2 Peter 4:7).

Q: In Ps 81:13-16, how are God’s promises sometimes conditional?

A: They needed to be committed to God’s revelation for the revelation to happen to them. If we do not meet the conditions then the blessing does not happen.

   See The Expositor’s Bible Commentary vol.5 p.532 for more info.

Q: In Ps 82:1-8, what is the main point?

A: While this psalm has warning too, it is primarily one of disappointment and regret on God’s part. These men judged people as God’s representatives. Not only on earth did they represent God, but they were part of God’s visible people with the promise of eternal life. Through their own disobedience and wickedness, they were perverting justice as God’s judges and unless they repented, they would perish eternally.

   Today some can be a part of God’s visible church and hear the same message God’s elect here. Yet it will be of no value to them, because they did not combine it with faith (Hebrews 4:2). God can feel regret as He did in Genesis 6:5-8 and Matthew 23:37-39.

Q: In Ps 82:1-8, what is the structure of this psalm?

A: This is a chiasm, that is as follows:

1 God now judges among these lesser “gods”

. 2 God is questioning them

. . 3-4 God’s expects them to meet out justice

. . 5 God condemns their darkness about justice

. 6-7 God sentences them

8 God’s judgment over the earth, which is His

   See The Expositor’s Bible Commentary vol.5 p.533 for more info.

Q: In Ps 82:1,5-7; 86:8; who are the gods here?

A: Three points to consider in the answer followed by what is not the answer.

The characteristics of these “gods” here are that:

(82:1) They are judged by the true God

(82:2) They defend the unjust and show partiality to the wicked

(82:5) Ones who knew nothing and walked around in darkness

(82:9) They are called gods by being sons of the Most High, yet will die like ordinary men.

Nobody would want to be a god like one of these people.

The Hebrew word here is Elohim, which is the plural form of el. Just like the English word “God/god” can mean true or false god, the Chinese word sheng can mean true or false god, the Hebrew (and Aramaic) word “el” can mean true or false god.

A third sense of the word el or elohim is a person who represents God to the people. This word is used of human judges in Exodus 21:6; 22:8,9. See The Bible Knowledge Commentary : Old Testament p.854, the Believer’s Bible Commentary p.674-675, the New Geneva Study Bible p.845, The NIV Study Bible 1985 p.873-874, 1001 Bible Questions Answered p.21,314-315, When Cultists Ask p.65-66, and especially Hard Sayings of the Bible p.279-280 for more on this.

Not the answer: The New Geneva Study Bible p.845 also mentions that some interpret this to refer to angelic powers, or deities subordinate to Yahweh. The Bible Knowledge Commentary : Old Testament p.854 says this is how the Syriac translated this. However, this cannot refer to good angelic powers, for these gods are disobedient and will die like ordinary men. It cannot refer to demons, as demons do not have a role of defending the unjust or showing partiality to the wicked, and they too will not physically die like ordinary men.

   The New International Bible Commentary p.614 states these are the gods of the nations. However, this is probably not the answer, because it would be unclear how these idols die like ordinary men.

   See The Expositor’s Bible Commentary vol.5 p.534 for more info.

Q: In Ps 82:1-6, does this show there are many gods?

A: No, only that there are many who are called gods. Notice the wicked characteristics of these men, and their death like ordinary men. Some Mormons use this passage to try to prove there are many gods, yet no Mormon in his right mind would want to be a god like these.

   Tertullian first addressed this objection In Against Marcion 1:7 (207 A.D.), and his answer is still valid today. Here is an excerpt. “If an identity of names affords a presumption in support of equality of condition, how often do worthless menials strut insolently in the names of kings - your Alexanders, Caesars, and Pompeys! This fact, however, does not detract from the real attributes of the royal person. Nay more, the very idols of the Gentles are called gods. Yet not one of them is divine because he is called a god.”

   See the Complete Book of Bible Answers p.80-81 and 1001 Bible Questions Answered p.21,314-315, for more info.

Q: In Ps 82:3-4, what obligations do we have to defend the poor, orphans, afflicted and needy?

A: In many places in scripture God commands us to do the following:

Help the poor: Give them handouts is one way. But other, perhaps better ways included paying them fairly for their work and what they sell. In other words, when you negotiate with someone who is poor and desperate, you should “leave a little money on the table” and not drive as hard a bargain as you possibly could. See Proverbs 21:13; 22:9; 31:9,20; Luke 14:13; Acts 9:36; 10:4; 24:17; Romans 15:26; Galatians 2:10; James 2:15-16; 1 John 3:17; (implied) 1 Corinthians 13:3

Feed the hungry: Isaiah 58:7; Ezekiel 18:7,16; Matthew 25:35-44; Proverbs 25:21; Romans 12:20 (implied, enemy)

Help orphans: Leviticus 24:22; Deuteronomy 24:17,19-21; 14:29; 26:12-13; 27:19; Jeremiah 22:3; 7:6; Zechariah 7:10; Psalm 94:6; 146:9; Malachi 3:5; Isaiah 1:23 (implied); 1 Timothy 5:3; James 1:27

Q: In Ps 82:4 what imperatives do we have to free the oppressed from the hand of the wicked, when this seems to require military action?

A: A country should be very, very cautious to solve a problem with military action. Sometimes in trying to help the situation we don’t make it worse. What can be done from good-sounding motives can actually degenerate into revenge and hatred. James 1:20 says that the wrath of man does not produce the righteousness of God.

   As an example of something that sort of worked, the Christians in southern Sudan, and the Muslims in Darfur in western-Sudan were persecuted by the government and people in the rest of Sudan. Sudan was the country where slavery is practiced today more than any other country. The United Nations, without invading Sudan, worked to split South Sudan off as a separate country. UN peacekeepers were used, but Sudan itself was not invaded. It sort of worked, because Darfur, which had some oil, was not split off, and there has been civil war in South Sudan.

Q: In Ps 82:5 what is “innocent ignorance” and what are three types of “guilty ignorance”?

A: Here are some types of ignorance.

Innocent ignorance is when you either had no opportunity to know something or did not know you needed to know something.

But it is not innocent if it was there for you to learn and you failed to try to learn it. Think of the adult in America who has never heard the gospel because they changed the channel on the radio or TV every time something Christian was on.

Even worse, if you are told of something, but you choose to ignore it.

Or, you don’t know the truth about something because you were taught and believed something totally wrong instead.

Worst of all, is when you want to prevent your children and others from learning.

Q: In Ps 82:8, how does God “de-throne” idols and other earthly authorities, today and throughout history?

A: This psalm has broad application. While it certainly refers to pagan idols, and the priesthoods benefitting from them, it also applies to any authorities that do not acknowledge God. It can refer to nations, universities and other institutions. It can refer to churches and church denominations that have turned away from God.

   After the first church writers, a number of fake epistles claiming to be by Paul, Peter, James, and even Pontius Pilate sprang up. There are over 70 apocryphal gospels, if you count the “gospels” various gnostics have put forth. Many of these came from the regions of Syria and Egypt. An end to all of this occurred when Muslims conquered Syria and Egypt. The promise that God will preserve His word sounds on the surface like a warm, fuzzy promise that God will protect these writings. But another way to look at that promise is that God will destroy anything and any society that would put out counterfeits to God’s word.

   See The Expositor’s Bible Commentary vol.5 p.535 for more info.

Q: In Ps 82:8, when should we ask God to judge?

A: This will fully occur when Jesus returns, so in effect this is praying “thy kingdom come”, or “come, Lord Jesus as in Revelation 22:20f. But in a limited sense God had and still judges earthly authorities now. We should pray for God to judge now, when authorities are oppressing people and keeping them from hearing the gospel. Finally, we should remember that nobody will really bring all those authorities to justice except God.

   See The Expositor’s Bible Commentary vol.5 p.536, The Believer’s Bible Commentary p.675, the New International Bible Commentary p.614, The Tony Evans Bible Commentary p.550, and The Bible Knowledge Commentary : Old Testament p.854 for more info.

Q: In Ps 83:1-18, what is the main point of the psalm?

A: This is on a national, not a personal level. It is praying against ten enemies of God’s people. It involves telling God of what these people have done and plotted to do, asking God to intercede to protect them, focusing on the fact that these are not just their enemies, but enemies of God.

   One time this happened was May 28, 1967, when Egypt, Syria, Iraq, Algeria, Sudan, Kuwait, Saudi Arabia, and Morocco all allied to drive Israel into the sea. However, in six days the war was over, and Israel won. It involved some ingenuity, such as turning an anti-aircraft gun into an anti-tank gun, but in the end the Arabs withdrew. Even when you feel besieged, never give up.

   See the Believer’s Bible Commentary p.675-676, The Expositor’s Bible Commentary vol.5 p.536-537, the New International Bible Commentary p.614, and The Tony Evans Bible Commentary p.550 for more info.

Q: In Ps 83:1-18, what is the structure of this psalm?

A: This is a chiasm, with the following form.

1 Pray for God to act

. 2-4 Schemes of the enemies

. . 5-8 Greatness of the united opposition

. . 9-12 Deal with them as Israel’s past enemies

. 13-16 Make them like chaff in the wind, fire or storm

17-19 Praying for them to be shamed to glorify You, God

   See The Expositor’s Bible Commentary vol.5 p.537 for more info.

Q: In Ps 83:1, why is God sometimes silent?

A: We cannot detail every specific case, but in general there are a variety of reasons dealing with us, circumstances, and God.

Us:

1. Not for spending on our passions. James 4:3

2. Requests must be for good things. Matthew 7:11

3. It is not God’s will to have them. Mark 14:36

4. We have to wait. Daniel 10:12-14

5. Our prayers are simply vain repetition. Matthew 6:7

6. Yet we have to [meaningfully] persist. Luke 11:5-10, 18:1-7

7. We cherish sin in our hearts (Psalms 66:18-19), turn a deaf ear to the poor (Proverbs 21:13), or are wicked (Proverbs 15:29; Isaiah 59:1-3). God does not hear us when we choose not to hear God.

8. We need self-control. 1 Peter 4:7

9. We have sinned, such as initiating divorce. Malachi 2:13-14

10. We ignore God and His law. Zechariah 7:13; Proverbs 28:9

11. We ignore the cry of the poor. Proverbs 21:13

12. We are inconsiderate of our wives. 1 Peter 3:7

13. God will not hear if they are still worshipping idols. Ezekiel 8:8-18

14. Their hands are filled with blood. Isaiah 1:15

Circumstances:

1. In his time, God might grant the prayer, but now might not be the right time.

2. It might be that we need to change in some way, or that someone else needs to change.

God:

1. God might be answering our prayer as “no”

2. God might be testing us.

Sometimes, as the book of Job and Daniel 1-:2-3,12-14 show, we have absolutely no idea of everything that is going on behind the scenes. But we do know that our patience and persistence glorifies God (2 Peter 4:7).

Q: In Ps 83:1, when should we pray that God not be silent and not be still?

A: We can pray for God to act when we feel encircled and our backs are against the wall, but that is not the sole point here. We should pray for God to do something when God’s honor is at stake. We can pray that the things institutions that want to bring shame on God be shamed instead.

   Christians, as believers after Jesus came, are to forgive our enemies and pray for our persecutors. But, like the psalmist, we can still pray against institutions and authorities that are against God.

   See The Expositor’s Bible Commentary vol.5 p.536-537 for more info.

Q: In Ps 83:5-8, what is the point of mentioning all these peoples?

A: These ten peoples are a lot; the author feels encircled. Even worse, many of them were working together against God’s people. But when you feel both surrounded and outgunned, do three things

a) Look up to God

b) Remember how God took care of past oppression, such as the vast numbers of Midianites

c) Pray for God to act.

   See the Evangelical Commentary on the Bible p.387 for more info.

Q: In Ps 83:6, who are the Hagarenes/Hagrites?

A: We do not know much about the Hagrites. The Hagrites were defeated by the 2 1/2 Israelite tribes living in the Transjordan region. See the discussion on 1 Chronicles 5:10,19,20,22 for information on Assyrian inscriptions and the Hagrites.

   See the Believer’s Bible Commentary p.676 for more info.

Q: In Ps 83:9-13, why did God judge the Midianites, Sisera, and Jabin here?

A: According to this psalm, it was not just that they wanted to subjugate Israel or get tribute from them. They  wanted “the pasturelands of God”. It became an issue of God’s honor, not just Israel’s discomfort.

Q: In Ps 84:1, how are we to cultivate a longing to be with God in heaven?

A: This is not as much about our love in general as much as our appetite. Are we hungry and thirsty for God, more than other things? If you are looking forward to fellowship with other believers every Sunday that is great. But if you are more looking forward to church being over, then you need to sit down and ask where your heart is. Do you look forward to studying God’s word and prayer, or do you consider it a chore? If a chore, it is still good to have the self-discipline to do it, but how much better would it be if it were a joy, not a chore.

   There are nine titles for God in this psalm. One interesting one is “Lord of hosts” or “Lord of armies”. This implies that God is God over vast numbers of beings, including angels that we do not see. It also has a military aspect that God wages war against forces opposed to Him.

   See The Expositor’s Bible Commentary vol.5 p.542, the Evangelical Commentary on the Bible p.387-388, The Bible Knowledge Commentary : Old Testament p.855, and The Tony Evans Bible Commentary p.880 for more info.

Q: In Ps 84:3-4, what three things does this say about everyone having a place?

A: The first point is that everything has a place where they are to be, a home for them to live. Even in the temple grounds in Jerusalem there might be birds making nests high up. The second point is that we don’t have a home in this world; our home is in God’s house in heaven. The third point is that most things, including birds, have a “homing instinct”. As believers, do we now have an “instinct” to draw close to God or wander far from Him? Do we have a longing to fellowship with other believers, both in church and in smaller gatherings, vs. a longing to be in bars or other places?

   See the New International Bible Commentary p.615, The Expositor’s Bible Commentary vol.5 p.543, the Believer’s Bible Commentary p.677, the Evangelical Commentary on the Bible p.387-388, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.4 for more info.

Q: In Ps 84:4-6, does the pilgrims passing through Ba’aca [allegedly] another name for Mecca, refer to Muslims?

A: No, no evidence is given that Ba’ca, is Mecca. While The NIV Study Bible 1985 p.875 and the New Geneva Study Bible p.847 say that we do not know the location today, Psalm 84:4-6 says it would be a place of springs and autumn rains covering it with pools. The Hebrew word Baca can mean “weeping” or “balsam trees”. Psalm 84:10b says, “I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked. Muslims made many surprise attacks and raids though. Let’s see some of the valleys and oases that wicked people raided.

They raided the Banu Mustaliq while they made the “mistake” of heedlessly grazing their cattle. They were said to have had “excellent Arab women” that the Muslim soldiers had sex with afterwards. Sahih Muslim vol.2 (The Book of Marriage) ch.560 no.3371 p.733-734; vol.3 (Book Pertaining to Judicial Decisions) ch.704 no.4292 p.942; Abu Dawud vol.2 no.227 p.727-728; al-Tabari vol.39 p.57

Muslims made a surprise attack on an unsuspecting Christian king [chieftain] of Dumah and killed him. al-Tabari vol.9 p.58-59.

Expedition against the Banu Lihyan tribe in 627 A.D (6 A.H.) al-Tabari vol.8 p.42-43

Expedition against Dhu Qarad in 627/628 A.D. (6 A.H.) al-Tabari vol.8 p.43-44

Zayd b. Harithah’s army raided al-Fadafid, rounded up the men and cattle, and killed al-Hunayd and his son and three others in 10 A.H. al-Tabari vol.9 p.100-101.

War against the Juhaina tribe Sahih Muslim vol.2 (Book of Prayer) ch.296 no.1827 p.400.

Zayd/Zaid bin harith led a raiding party to al-Jamum. al-Tabari vol.8 p.93

‘Umar and 30 men raided the “rear” of Hawazan at Turabah. The non-Muslims fled without any fighting. al-Tabari vol.8 p.131

Bashir b. Sa’d and 30 men raided the Banu Murah at Fadak. al-Tabari vol.8 p.132. Note that on p.123,129 the booty became exclusively Mohammed’s because camels and horses had not been spurred against it.

The raid of Abi al-‘Awja al-Sulami. al-Tabari vol.8 p.138

Shuja’ bin Wahb and 24 men raided the Banu ‘Amir and took camels and sheep. “The shares [of booty] came to fifteen camels for each man.” al-Tabari vol.8 p.143

Expedition of Dhat al-Salasil in 629/630 A.D. (8 A.H.) al-Tabari vol.8 p.146-147

A.H. 8 ‘Amr bin al-‘As and 300 men raided al-Salasil of the tribe of Quda’h. al-Tabari vol.8 p.146

There was a house called al-Ka’ba al-Yamaniya. Mohammed asked Jarir to “relieve him” of it. Jarir and 150 horse-riders “dismantled it and killed whoever was present there. Bukhari vol.5 book 59 no.641-642 p.450-451

Expedition of al-Khabat in 629/630 A.D. (8 A.H.) al-Tabari vol.8 p.147-148

Abu ‘Ubaydah b. al-Jarrah and 300 riders raided the tribe of Juhaynah at al-Khabat in A.H. 8. al-Tabari vol.8 p.146.

Dispersing of booty and raiding the tribe of Abil. al-Tabari vol.10 p.17

Q: In Ps 84:5, how would a Christian whose “strength is in God” be different from a Christian whose strength is not?

A: Both believe in God, but the second does everything on their own strength, because that is the only strength they think they can rely on. The first kind of Christian might even let some opportunities pass, if they see that God is not with them. The first kind of Christian desires to be a tool that God uses for His good purposes. The second kind wants God to be a helper for them, and their good purposes.

   See The Tony Evans Bible Commentary p.880 for more info.

Q: In Ps 84:6, what is the Valley of Baca?

A: The NIV Study Bible 1985 p.875 and the New Geneva Study Bible p.847 say that we do not know the location today. Baca can mean “weeping” or “balsam trees”.

   See the Believer’s Bible Commentary p.678 for more info.

Q: In Ps 84:7, how does “from strength to strength” apply to our lives?

A: Different animals need different kinds of strength, whether it is an elephant’s muscles, a rabbit’s speedy legs, or an eagle’s high-speed dives. Likewise we might need different kinds of strength in different circumstances, whether it is primarily a strength from patience, or boldness, strength of humility, or servanthood, etc. But whatever strength we need God has us covered, to supply what we need as we need it. Sometimes God enables us individually to have a particular kind of strength, and other times, God provides by bringing someone else into our life that has that strength for us to work together with.

   Strangely enough, the person in the Bible who asked the most times for others to pray for boldness for himself is Paul the apostle. Yet, when you think of Paul, lack of boldness is not usually the first thing that comes to your mind. But if Paul (correctly) saw that boldness was one of the most important things he needed, how much more should we be asking for better boldness in sharing the gospel!

Q: In Ps 84:9,11, how can we better make God our shield?

A: The first step is to start with prayer to pray that you want God to be your shield. Now imagine a soldier, with his shield securely strapped across his back. What would work well for hiking does not work well for batter. You have to want to stay behind your shield, not run in front of your shield. A shield protects you from sword thrusts that you see. A solder fights differently if they have the confidence of having a shield vs. not. They don’t have to move so much or leave their place to avoid everything. But a shield also provides protection from arrows that you might not see until it is too late. God being our shield does NOT mean that we can do risky things because God will protect us. But we can have confidence, and live accordingly, that God is our shield.

Q: In Ps 84:10, why is being a doorkeeper in God’s house than to live in the tents of the wicked?

A: This verse is saying there is no comparison here. The psalmist would rather be in Paradise, with a lowly position, than living with the wicked, whose end is eternal separation from God.

   As an aside, some modern readers might think that living is a tent is much worse than living in a house. However, that is not the writer’s meaning, as Bedouin tents were well-adapted to life in the desert, and houses were not necessarily superior, particularly with mud walls, few windows, and no air-conditioning.

   One evening I was handing out tracts in Utah and speaking with a Mormon who asked me what I looked forward to after I die. I told him how I so looked forward to being with God forever, worshipping and serving Him. The Mormon did not seem impressed. He looked forward to being his own god, creating his own, world, and having others worship him. However, an ex-Mormon that I knew said that deep down, he knew he could never be a god. On a lighter note, I explained to a non-Mormon in Salt Lake City that Mormons believed they could become exactly as God is now. The non-Mormon said that figures, as his boss was a Mormon, and he acted like he was a god.

   On a very serious note, Ezekiel 29:2 speaks of the judgment of the prince of Tyre because he said, “I am a god”, Isaiah 14:12-14 shows that Lucifer’s sin was that he wanted to be as God. The Christian English poet John Milton, in his epic work, Paradise Lost, has Satan saying, “better to rule in Hell than serve in Heaven.” However, I am sure Satan will not be saying that in the Lake of Fire.

   See the Believer’s Bible Commentary p.678 and The Bible Knowledge Commentary : Old Testament p.855 for more info.

Q: In Ps 84:11, how can we better realize that God is our “sun”?

A: The sun is very important, for it provides illumination, warmth, and allows crops to grow. It provides a rhythm of time for the day. God provides us with illumination, both wisdom in general and knowing right and wrong. He gives us a warm environment for us to grow, but God also sends out the “rays” so-to-speak for us to thrive. God sustains us and gives us blessings such that we can take care of ourselves and our family. Finally, God, if we allow Him, gives us timing and rhythms we can follow for the different seasons of our life and when is the proper time to do something.

   When we do not have blessing that we think God wants us to have, consider this: the issue might not be with God’s ability to send, but with our shortcomings and restrictions in receiving. This is the only place in scripture where God is directly called a sun. Rather than being sun worship, this is a metaphor for the primary support God provides us.

   See the Believer’s Bible Commentary p.678, The Tony Evans Bible Commentary p.881, and the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.7-8 for more info.

Q: In Ps 84:12, what exactly is the difference between just believing in God and believing in God, versus also trusting in God?

A: If you believe God exists and believe what the Bible says about God that is a great start. But do you also trust that God will provide the way that you need to go? Sometimes trusting God can mean giving up a great-looking opportunity if you know that God does not want you to go that way.

Q: In Ps 84:12, should believers sometimes, or all the time, feel blessed and be happy?

A: In general, yes, we should be joyful and content. We are in now in God’s pleasure, but we are not home yet. We have our eternal home to look forward to.

   However, there are times when obedient believers will feel down or sad, such as Job or the apostle Paul in 2 Corinthians 1:8-9.

   Is can sound crazy to non-believers but a Christian can experience both sorrow and joy at the same time. We can be sorrowful due to financial loss, loss of life, imminent death, someone turning away from God, or other causes. But, at the same time, we can still know the joy of being God’s child, and that happiness and peace transcends our sorrow.

    I once knew a believer who had a nervous breakdown and went to a mental hospital. The psychologist said he would never get better, so his wife divorced him. Anyway, he did recover fully. I don’t know if he still took any medicine or not, but we used to joke that he was the only sane one among us. But one quirk of his, is that whenever he asked a Christian “how are you doing”, if the Christan said “pretty good under the circumstances”, he would strongly say, “what are you doing living under the circumstances!?”

   As believers we will not always have good circumstances, but we can know the joy of the Lord even through trials and tears.

   See the New International Bible Commentary p.615 for more info.

Q: In Ps 85:1-13, who wrote this psalm?

A: The subscripts in psalms are not scripture and not always correct. The subscript says the Sons of Korah. There were sons (descendents) of Korah in the time of Solomon, but Psalm 85:1-2 indicates this was after the exile. So either it was descendents of Korah after the exile, or else someone else.

   See The Tony Evans Bible Commentary p.551 for more info.

Q: In Ps 85:1-13, what is the structure of this psalm?

A: This psalm is in the genre of a national lament, and it has four parts. Psalm 84:1-3 says what God did yesterday.

Verses 4-7 asks God to restore us today.

Psalm 85:8-9 is a pause to listen to God

Verses 10-13 is a promise and prophesy of God’s care for us for tomorrow.

   See the Believer’s Bible Commentary p.679, The Expositor’s Bible Commentary vol.5 p.546, and the New International Bible Commentary p.615 for more info.

Q: In Ps 85:4-5, why does a sovereign, timeless God get angry?

A: God is sovereign, so nothing happens except what God allows. God is timeless is an over-simplification. Saying God is in time is also an over-simplification. God is over time, so God is timeless, but He also relates to us in time too. We see time as a narrow, linear line; God metaphorically can see time has an entire plan laid out on a table.

   God has emotions and feelings, such as anger, wrath, compassion, and tenderness that correspond to what we have. However, that does not mean God’s feeling are exactly like ours; certainly knowing the end from the beginning, and being timeless also adds another dimension that we do not have.

Q: In Ps 85:4-7, when should we ask God for restoration?

A: When a person or a people have come under God’s judgment, and they have repented, it is appropriate to ask for restoration.

The psalmist is acknowledging that God has wrath, and the psalmist is not denying the God’s wrath on them was deserved. Also, God is not obligated to restore anything, and it might be that all the consequences of the sin will not be diminished at all. But…, God is merciful and God might choose to reduce the punishment or discipline if we pray to Him about it.

Q: In Ps 85:10, what are ways that mercy and truth can meet together?

A: One usually thinks of them as separate. Truth says, “if you do the crime you do the time.” Mercy forgives. Mercy and truth together still acknowledge the crime, with no excuses, but understand that mercy triumphs over judgment (James 2:13).

   Perhaps you cannot have mercy without truth. Mercy without truth is just a capriciously selective indifference to sin. But the demands of truth were satisfied in us by Jesus dying on the cross for our sins.

   See the Believer’s Bible Commentary p.680 for more info.

Q: In Ps 85:10-11, how can we have any hope, after we have sinned?

A: The Expositor’s Bible Commentary vol.5 p.549-550 calls Psalm 85:9-11 “an oracle of hope”. Isaiah 46:12-13 also offers hope through mercy for those who have been stubborn-hearted and   far from God. 1 John 1:9 says that when we sin, He is faithful and just to forgive our sin and cleanse up from all unrighteousness.

Psalm 86 – “Reasonable” exuberance – some brief answers

Q: In Ps 86:1 and Ps 109:22, how was David poor and needy?

A: The superscripts in Psalms are not always correct, so while David might have written Psalm 86, it might also have been someone else, or might have been a psalm about David. Anway, David would have certainly remembered that he was originally a poor shepherd boy, and would not be much else, until Samuel visited and God raised David up to be a king. In a general sense, we all should remember that we were poor, needy, and desperately in need of God’s grace until God raised us up to a much higher position than just an earthly king, but rather a child of God.

   See The Expositor’s Bible Commentary vol.5 p.556 for more info.

Q: In Ps 86:1-17, is this a psalm of praise or asking for help?

A: It is undeniably both. It starts out in the first two verses with the psalmist saying he is needy and asking that his life is preserved. It ends in verses 14-17 with a direct supplication against the violent mob that would attack him. It is good for our prayers of supplication to be mixed with praise too. When you expectantly praise God for what you asked Him to do, it that supplication or praise? So David, and us, should not see these distinct things as inseparable, and we should intertwine them.

Q: In Ps 86:1-17, what is the structure of this psalm?

A: Like many psalms and poetic parts of the Old Testament, this is arranged as a chiasm.

1-5  Prayer relying on God for mercy

- 6-7 Prayer for mercy

 - - 8-10 Confidently praise God for His glory

 - 11-13 Asking to unite my heart to fear and praise Your Name.

14-17 In your mercy deliver me from the violent mob

   See The Expositor’s Bible Commentary vol.5 p.556 for more info.

Q: In Ps 86:1-6, what are the seven requests here, and how does the psalmist ask for them?

A: The seven requests are Psalm 86:1a, 2a, 2f, 3a, 4a, 6a, 6f. For each request the psalmist gives a reason why he is making the request. A lesson we can learn is that when we pray, don’t only ask for things. Also, it is good to give the reason why you are asking too.

   See the Believer’s Bible Commentary p.680-681, the Evangelical Commentary on the Bible p.388, and the New International Bible Commentary p.616 for more info.

Q: In Ps 86:8-10, what reason is given here?

A: These verses have no request, only praise for God is great and does wondrous things. We don’t have to make a request to praise God.

   See the Believer’s Bible Commentary p.681 for more info.

Q: In Ps 86:11, what is the request and reason here?

A: Sandwiched between verses 8-10 and 12-13, this is solely a request for God to teach him. He is not requesting to know any specific knowledge though. Rather, he is asking that God teach him so that his heart is united in reverencing God. This part of David’s prayer is not about changing David’s enemies, not about changing David’s circumstance, but rather about changing David himself internally. We should pray for God to change us too.

   See the Believer’s Bible Commentary p.681 for more info.

Q: In Ps 86:11, why is the psalmist praying to “unite his heart”?

A: He is not praying “make my heart”, but rather “unite my heart.” There are two aspects of this.

Have an undivided heart: The psalmist is praying to make his heart one, so that he does not seek after God somewhat and seek other things somewhat. Grant to him (and us) whole-hearted devotion. Rather than some days being hot, some days being cold, and on average being lukewarm, we should pray to be “hot” for God and His glory all the time. James 1:7-8 says that a double-minded person will not receive anything from the Lord; so we should pray not to be double-minded people. We need to, and are expected to win a big battle, that is, the battle between our ears!

United with God: Prayer not that his heart is united over anything, but that his heart is united in holding God’s name in awe. Grant that he would be fully committed to God. We should ask ourselves: if there anything in our life, that we cherish, that keeps us from being wholeheartedly committed to God?

   See The Tony Evans Bible Commentary p.851 and the Believer’s Bible Commentary p.681-682 for more info.

Q: In Ps 86:11, how can Christians today be tempted to believe and obey God, yet without the awe and reverence for God that we should have?

A: Unfortunately, we can do this in a number of  ways.

When we serve God, but only go through the motions we have lost the freshness, closeness, and  our awe for God. We can be just married to our routine.

When we focus on petty things, like who is saying what in church, or confuse lesser matters with God Himself we are in danger of losing our awe of God.

When we study so many other things, that we don’t have time to study God’s word, then we have lost our awe of God. Some churches think they have “more important things to say” than what is in God’s word and do not have Bible Study or Sunday school any more, substituting what they view as more important teaching instead.

   While wickedness is a tool that Satan uses, diversion is another. E.W. Grant writes, “How much of our lives is not spent in positive evil, but frittered away and lost in countless petty diversions which spoil effectually the positiveness of their testimony for God! How few can say with the apostle, ‘This one thing I do!’ We are on the road… but we stop to chase butterflies among the flowers, and make no serious progress. How Satan must wonder when he sees us turn away from the ‘kingdoms of the world and the glory of them’ … and yet yield ourselves with scarce a thought to endless trifles, lighter than the thistle-down which the child spends all his strength for, and we laugh at him. Would we examine our lives carefully…, how should we realize the multitude of needless anxieties, of self-imagined duties, of permitted relaxations, of ‘innocent’ trifles, which incessantly divert us from that alone in which there is profit! How few, perhaps, would care to face such an examination of the day by day unwritten history of their lives!’ (Grant, W.E., “Psalms” III:330. Quoted from the Believer’s Bible Commentary p.682.) Don’t chase butterflies!

Q: In Ps 86:12-13, what is the reason given here?

A: Again, there is no request here. It is solely a praise for the reason of God’s past and promised deliverance from the grave (sheol).

   See the Believer’s Bible Commentary p.681 for more info.

Q: In Ps 86:14-17, how does this fit with the rest of the psalm?

A: In a sense, all of the dialogue of the preceding verses are collectively the reason leading up to the request here, to specifically save him from the evil mob who do not care about his life.

Q: How does Ps 87:1-7 relate to Ps 86?

A: Psalm 87 expands upon Psalm 86:9, celebrating that all nations will come to worship God. When we see someone who is culturally very different than us, our response should not be avoidance, that we don’t want anything to do with them. Rather, like the psalmist, we should rejoice that all nations (and cultures) will worship God, value them, love them, and share the gospel with them to help make it happens that all peoples will worship God.

   See The Bible Knowledge Commentary : Old Testament p.856 for more info.

Q: How do Ps 87:1-7, 88:1-18, and 89:1-52 all relate to each other?

A: Psalm 87 is praising God when you are in a cheerful mood. Psalm 88 is one of the darkest psalms, still praising God when you are troubled in a gloomy place. Psalm 89 takes a step back, giving a bigger picture, of praising God, regardless of whatever place we are in, because God is always in His place, in Heaven. Some think Book 3 of psalms ends with Psalm 88. While it is more a matter of preference on where a book of psalms starts and stops, it makes more sense that Psalm 89 is a concluding part of Book 4. “Blessed be the LORD forevermore! Amen and Amen.” (Psalm 89:52 NKJV)

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.23,47, The Tony Evans Bible Commentary p.553, and The Expositor’s Bible Commentary vol.5 p.585 for more info.

Q: In Ps 87:1-3, how did David glory in Zion (Jerusalem), and how should we glory in where we are?

A: Jerusalem is not on any river, has no harbor on the seacoast, and was not on a major trade route, which passed through the plains to the west. Yet it was inhabited before the time of Abraham, over 4,000 years ago, and unlike the vast majority of early settlements, is still inhabited today.

   It was not the physical location of the city that was special; Jesus rebuked Jerusalem and mourned over it in Matthew 23:37-39, But here David is justifying exulting in Jerusalem because it is the place where God’s presence is best revealed, in the ark of the covenant in the future Temple, and the center of worship of God’s people. We might have similar happy and contented feelings about our church; not because the building is special, but it is the place where God’s people meet to worship God.

   See The Tony Evans Bible Commentary p.552, the Believer’s Bible Commentary p.682, and The Expositor’s Bible Commentary vol.5 p.582-583 for more info.

Q: In Ps 87:4; 89:10-11; Isa 30:7; 51:9, who or what is Rahab?

A: Egypt. Rahab was originally the name of a large “monster” such as a Nile crocodile. Metaphorically, Rahab symbolized Egypt, and Psalm 87:4 speaks of Egypt [Rahab] and Babylon. The skeptical Asimov’s Guide to the Bible p.501, after conjecturing that Rahab was the name for a primitive monster, also agrees that Rahab was a symbolic representation of Egypt. Others think that Rahab could represent a dinosaur, since people at that time could still come across dinosaur fossils.

   However, four “nations” are mentioned right after each other, “Rahab” Babylon, Philistia, Tyre (Phoenicians), and Ethiopia. Assyria and Elam/Persia were very weak at the time, so these are the four major powers in the Mideast, with Rahab being Egypt. It would make little sense in this psalm to say “Babylon, Philistia, Tyre, Ethiopia and sea monster/dinosaurs.

   Israel typically had a population or 2 to 3 million at various times, and Egypt had a population typically of 5 to 6 million. They had a well-maintained army, and they could always be a threat to Israel. It would seem strange, at the time of the writing of this psalm, that there would be many believers in the “land of Rahab” and Babylon. Yet, when Paul and Barnabas had their argument over John Mark, and split, Barnabas and Mark went down and evangelized Egypt according to church history. By the time of the 325 A.D. Furst Council of Nicea, Alexandria, Egypt was one of the four major cities in the Roman Empire for Christianity. Also, by the time of the First Council of Nicea, it is estimated there were about a million Christians in Mesopotamia and Persia. Unfortunately though, when Constantine adopted Christianity as the state religion of the Roman Empire, Persian emperors viewed Christians in their realm as suspected enemy collaborators and made things hard for them.

   See the Keil-Delitzsch Commentary on the Bible vol.5 part 2 p.17,19, The Tony Evans Bible Commentary p.552, the New International Bible Commentary p.616, The Expositor’s Bible Commentary vol.5 p.583-584, and the Evangelical Commentary on the Bible p.388 for more info.

Q: Why is Ps 88:1-18, such a sad psalm?

A: In this psalm the psalmist is praying in the midst of deep trouble. Some scholars argue that it is the saddest psalm in all of psalms. This psalm reflects going through extremely difficult times. But this psalm is also for our benefit to show us how to still praise God, in the midst of great troubles. According to the Believer’s Bible Commentary p.683-685, Gaebelein writes that in this psalm is “the ray of light that struggles through the gloom, the star that pierces the thick midnight darkness.”

Q: In Ps 88:1, who is Heman the Ezrahite?

A: He was a temple singer along with Asaph in 1 Chronicles 15:19. Asaph, Heman, and Jeduthun seemed to be leaders of music in 1 Chronicles 16:41-42 and 25:1,6. He was the son of Joel, grandson of Samuel, a Kohathite, in 1 Chronicles 6:33; 15:17, 19: 16:41-42.

   There is also a Heman who is a descendent of Zerah, a son of Judah, in 1 Chronicles 2:6 and a wise person according to 1 Kings 4:31. This is likely a different Heman though.

   See The New Unger’s Bible Dictionary p.551-552, the Wycliffe Bible Dictionary p.780, The New International Bible Commentary p.432, The Anchor Bible Dictionary vol.3 p.136-137, The Bible Knowledge Commentary : Old Testament p.857 for more info.

Q: In Ps 88:8-9 what is this saying about the psalmist’s attitude?

A: The psalmist’s acquaintances, who had not died, were probably formerly considered as friends. His soul feels many troubles in Psalm 88:3, and he feels the consequences of God’s wrath in Psalm 88:7. Though he has prayed to God daily every morning, in verses 1,9,13, so he does not understand why he is afflicted and God seems to have cast him off in fierce wrath in Psalm 88:14-16.

   And yet, the psalmist praises God anyway in Psalm 88:1,13. Even in the darkest of days God is gloried when we praise Him anyway, despite the circumstances.

   See the Believer’s Bible Commentary p.684 and The Expositor’s Bible Commentary vol.5 p.566 for more info.

Q: In Ps 88:9, what is this saying about his eyes?

A: The psalmist is confessing that his eyes are “wasting away” due to his affliction. This is not referring to losing eyesight in old age, and it says his eyes are dim, not from disease, but from affliction. In other words, the psalmist is confessing that his eyes, and his life, has lost its gleam.

   There is a play on words here, with the psalmist’s eyes, ‘eni, and his grief ‘oni. It is sort of like saying his eyes are not seeing too well right now due to his eyes watering up.

Q: In Ps 88:10,11, do the dead praise God, or not?

A: The psalmist is asking this question rhetorically. He is asking whether those who are in the grave rise up and praise God. Of course, the answer is that the eternally dead do not praise God, but God’s people are raised up to praise Him.

Q: In Ps 88:12 (KJV, NASB), what is the land of forgetfulness?

A: Green’s Literal Translation, the KIV, NASB, NKJV translate the Hebrew literally as “the land of forgetfulness”, while the NIV 1985 paraphrases this as the “land of oblivion”. Regardless, this poetic Hebrew expression reminds us that the dead are forgotten by others and oblivious to them.

Q: In Ps 88:15, what was the psalmist suffering from?

A: Scripture does not directly say, and it could be from more than one thing. But Psalm 88:15 says is was a problem from his youth. Psalm 88:3 shows that the psalmist considered it serious, perhaps drawing his life to a close. It could be a physical medical problem, a mental problem (such as panic attacks), or something else. Regardless, God can help us go through all of these.

Q: In Ps 89:1,6-7, why have some believers lost their sense of God’s awe?

A: The psalmist said not that he would sing of God’s mercy for now, but rather he would never stop singing it. He knew he had a sustained sense of God’s majesty. But it is hard to view God’s majesty if you are only focused on yourself, or your eyes of fixated on some sin. Things can become routine instead of having a freshness. If believers would only pause daily to take some time to pray and meditate on God, they would see more of God’s majesty. A day of rest was not intended to be a day of closing your eyes and being lazy, but a day to refresh, and be grounded anew in God’s love.

Q: In Ps 89:1-52, what kind of psalm is this?

A: While scholars disagree, we can see that this is a both a psalm of praise and a psalm of lament. Some see it as a primarily a psalm of lament, but it is a psalm of praise for His mercy and covenant (verses 1-37), in the midst of lamenting at the same time (verses 38-51) concluding with praise in verse 52.

   We do not know who Ethan the Ezrahite is, but Ezra was not an uncommon name. It is highly unlikely that the psalmist was a son or descendant of Ezra the prophet.

   See The Expositor’s Bible Commentary vol.5 p.574 for more info.

Q: In Ps 89:1-52 how is this psalm about God’s mercy fundamentally different than if it were about God’s all-knowing, power, or goodness?

A: This is not a psalm exalting God’s character in isolation, but rather praising God for how He lovingly and wisely interacts with us, His sometimes-obedient people. The psalmist has to establish three things before declaring the rest.

First, let’s be clear about how long God’s mercy lasts; it is forever, and we should praise Him for his mercies forever. (verses 1-2)

Second, it is for us. God has made a loyal covenant with us, and God keeps His promises. (By the way, we should want to have godly character and keep our promises too.) (verses 3-4)

Third, God no one else is like the Sovereign, Almighty God, Who does not merely have good intentions, but has the power to keep everything He was promised. (verses 5 and on).

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.34-35 for more info.

Q: In Ps 89:3-4, what if the descendants of David were unfaithful?

A: Many of the kings descended from David were in fact unfaithful. Some were both foolish and disobedient starting with Rehoboam. So eventually there were no more earthly kings of David. This is mentioned as a possibility in Psalm 89:30-32, with the unconditional glorious promise that a descendant will still reign anyway in Psalm 89:32-37 But Jesus was of the line of David, Jesus is faithful, and will reign as King forever. Of course, Ethan did not know any of this, but with the light that he had, Ethan could still rest on the promised prophecy that, somehow, David’s line would reign forever.

   See The Tony Evans Bible Commentary p.552-553 and the Believer’s Bible Commentary p.687 for more info.

Q: Why does Ps 89:9-10 mention God’s power over the raging sea and Rahab?

A: This is a foreshadowing for what the psalmist is going to bring up later in the psalm. Rahab, both here and in Psalm 87:4, represents powerful sea creatures, which could include sharks, whales, etc. but more specifically crocodiles in the Nile. Metaphorically, Rahab also represents Egypt, with its large army. If God can control the raging sea and its monsters here, He can also control the raging sea of peoples that God has allowed to overcome His disobedient people in Psalm 89:38-45.49-52.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.37 for more info.

Q: In Psalm 89:12, what are Tabor and Hermon?

A: These are the highest mountain peaks in this area. Mount Tabor is a dome sticking up from relatively flat land, and 1,890/1,886 ft (576/575 meters) high. Mount Hermon is the highest mountain in all Syria and Israel, and 9,229/9,232/9,101 feet (2,813/2,814/2,774 meters). North Lebanon has one higher peak though, and Turkey has Mt. Ararat. The idea is that as we look up at these majestic mountains, and see something much higher than us, we get a hint of the majesty, grandeur, and wondrousness of God.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.37, The New Unger’s Bible Dictionary p.554, The Expositor’s Bible Commentary vol.5 p.577, the Believer’s Bible Commentary p.685, and The New International Dictionary of the Bible p.433,676 for more info. Note that the meters are correct in The New International Dictionary of the Bible but the feet are not quite correct.

Q: In Ps 89:18, how is God our defense?

A: God is our defense in a myriad of ways. God gives us faith, His word, other believers, and some choices to change our circumstances. These are means God gave us that we can consciously choose to use. God also protects us in ways we do not realize from threats we do not see. Finally, we have the tremendous privilege of praying to God, and He has promised to answer all of our prayers. Of course, like a wise father, all his answers are not necessarily “yes”.

   In Psalm 89:5f and 89:18, the psalmist is hinting that one reason God should deliver His people is not just for their sake, but for the honor of God’s name.

   See the Believer’s Bible Commentary p.685 for more info.

Q: In Ps 89:38-45 and Php 2:14, is it OK to complain to God, and is the psalmist really complaining here?

A: Philippians 2:14 says we are to do all things without complaining, but this is not in the context of doing something. The psalmist is telling the situation, but it sounds here almost like the psalmist is arguing with God. The psalmist is not saying the consequences are undeserved, just that the duration of the severe punishment is so long. The psalmist is stating the situation, and it is fine for us to state the situation. However, we should be careful of our tone, and still be respectful of God, as the psalmist was. The psalmist is using strong words here, and it is OK to use strong words in talking with God, - God can take it.

   See the Evangelical Commentary on the Bible p.389, The Expositor’s Bible Commentary vol.5 p.583, and The Tony Evans Bible Commentary p.553 for more info.

Q: In Ps 89:47,49, what is significant about the psalmist’s request here?

A: The psalmist is praying the God especially remember how short his time is on earth. But, almost as important, the psalmist is reminding himself and those who sing this psalm of the same thing. We should “number our days” trying to live each one with as much impact as possible to glorify God, because, relatively speaking, each of us only has a few days on this earth. This thought carries over prominently into the next psalm. If the only thing we learned from psalms is to number our days, and we missed seeing all the other great teachings in psalms, with that alone we would get great value out of this book.

   See The Expositor’s Bible Commentary vol.5 p.585 for more info.

Q: In Ps 89:49-51 why is the psalmist asking where God’s loving kindness is now, just after recounting all the ways He has seen it before?

A: The psalmist has seen God’s mercy and love so much in the past, but in the current situation the psalmist is not seeing much of it. Because of their past continued disobedience, the people are suffering under severe affliction from which there seems to be no way out. It is harder to see God’s lovingkindness when you have been disobedient. Sometimes today we also might have trouble seeing God lovingkindness towards us in a difficult situation. But, remembering the past, we can draw near to God, having confidence that God can carry us through it, though we might have to undergo a period of discipline for our sins, or persecution because of the evil of others, for a while.

Q: In Ps 89:49-52, what are some ways the stream of God’s mercy towards us can be “blocked” by disobedience?

A: Nothing can change God’s promise, but things can block God’s promise reaching us for a while. God might have a work for us to do, and the timing of the need to do it is now, but God does not move us into the position to do it yet, because we have failed to be ready. In Matthew 9:37-38 and Luke 10:2 Jesus said the fields were white with harvest. Jesus did not say to pray for more harvest here, but rather for more harvesters.

   See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.44 for more info.

Q: In Ps 89:52, what is the conclusion of this psalm?

A: When we are in ugly, perplexing circumstances, defy the circumstances by “answering in adoration”. Praise God for the awesome God He is, and rise above your circumstances. To do this, you have to be able to “praise when you can’t understand”, because even so, you do understand Who God is, even when you can’t understand what is happening.

   See the New International Bible Commentary p.617 and the Believer’s Bible Commentary p.687-688 for more info.

Q: In Ps 90:7, why does God have a wrath that consumes?

A: God in wrath can split mountains and can destroy the whole earth, but that is not what this verse is saying. Psalm 90:7 says that God’s anger consumes people, both in the sense of their physical death, and eternal death for those who refuse to follow God.

Q: In Ps 90:12, how are we to number our days?

A: All our lives, we should realize that our lives on earth are fleeting (Psalm 39:4-6; 90:3-6; 144:4; James 1:10-11). Life on earth is more precious when we realize just how short it is, at least compared to eternity.

Q: In Ps 91:3 (KJV), what is noisome?

A: This King James Version word means loud or troublesome, but this is not what the Hebrew is saying. The Hebrew refers to a deadly plague.

Q: In Ps 91:3, what is pestilence?

A: This is a plague, usually of deadly sickness.

Q: In Ps 91:4, how is God’s truth as a shield and buckler?

A: God’s truth protects us in two ways. A shield is something a warrior actively uses to block arrows and sword thrusts. The other word is something that passively blocks the same.

   The KJV and NRSV say “buckler”, which is part of a soldier’s armor. (Most infantry soldiers did not have armor, but armor was greatly valued.) The Bible Knowledge Commentary : Old Testament p.860 says “rampart”. A rampart was part of the wall of a city.

Q: In Ps 91:4 and many passages talk of God’s right arm and hands, so does that mean God has a body like a man?

A: Psalm 91:4 KJV says God covers us with his pinions -mother hen’s breast feathers. That expression of God’s love does not make God look like a bird! Isaiah 44:13 say men worship images in the form of man. If God’s body was like man, it should say these images were in God’s form. While God can appear in any form, this does not mean God the Father has an intrinsic form of a man, any more than He has an intrinsic form of a bush.

   On the other hand, after Jesus’ incarnation on earth as both God and man, Jesus is even still now man, as Jesus is the same yesterday, today, and forever (Hebrews 13:8).

   See the discussion on Exodus 8:19 for more info.

Q: In Ps 91:11-12, does this refer to Jesus, or to all believers?

A: Psalm 91:1 says this refers to “He that dwells in the shelter of the Most High.” This certainly would refer to the Messiah, but it also applies to us, since Jesus lives in us. Satan quoting Psalm 91 to Jesus in Matthew 4:6 and Luke 4:10-11 explicitly proves this refers to Jesus since Jesus did not deny that the verses referred to Him.

Q: In Ps 92:10, how was David’s horn exalted?

A: Horn is a symbol of strength. God strengthened David from being a shepherd boy to being a king, and then made David’s kingdom very powerful.

Q: In Ps 92:14, what does it mean to bring forth fruit in old age?

A: This means to have children in old age.

Q: In Ps 93:1, how is the Lord clothed with majesty and strength?

A: When we see a person, typically we only see their face and arms, and their clothes. Likewise, when we “see” God in nature, we see His “clothing” of majesty and strength. While we do see the One True God in nature, we do not see Him directly, face-to-face, until we get to Heaven (1 Corinthians 13:12; Psalm 27:8; Job 19:26-27).

   Continuing with the clothing metaphor, we are all not rightfully clothed until we get to Heaven, according to 2 Corinthians 5:4-6.

Q: In Ps 94:10, what does it mean that vengeance belongs with God?

A: Vengeance does not belong with us, for we are commanded not to get revenge. The judge of the universe will, sooner or later, mete out justice that many people deserve. Strictly speaking, God will not give to all what they deserve, because believers will not get what we deserve, but they will receive God’s grace and mercy instead, because Jesus took upon Himself the punishment that we deserved.

Q: In Ps 94:11 why are the thoughts of man useless?

A: Man is on earth for such a very short time (Isaiah 40:24) and God can frustrate anyone’s plans (Proverbs 16:3-6). Ultimately all of man’s ambitions, designs, and knowledge, apart from God are in the end all for nothing.

Q: In Ps 94:12 (KJV), what does chasten mean?

A: This means to discipline or punish.

Q: In Ps 95:3, 135:5; 138:1, since God is a great king over all gods, are there other gods?

A: Sure, 1 Corinthians 9:4-6 and Psalm 96:4 shows there are many false gods, but as Psalm 96:5, Isaiah 44:8 and 1 Timothy 1:17 and many other verses show, there is only one True God.

Q: In Ps 95:8, how can we choose to harden or not?

A: External positive and negative influences can affect us, but we can choose how much to be affected, if at all. God gives us grace for our heart both to be soft for Him, and to stay soft for Him. However, we are responsible for valuing what God has given us.

Q: In Ps 96:1, why is the emphasis not on singing a song, but on singing a new song?

A: Singing and playing old songs is just fine. However, within the limits of orderly worship (1 Corinthians 14:32), God likes some innovation, as long as the gospel message is not changed (Galatians 1:6-9).

Q: In Ps 97:1, why are islands emphasized here?

A: In David’s time there were few believers on any islands. In the future, there would be many believers where there were none before this time. Geographically, Cyprus, all the Greek islands, tiny Malta, and Sicily were all islands where there would later be many Christians.

Q: In Ps 97:2 and 2 Chr 6:1, how are clouds and darkness around God, and in Ps 104:2 how is God covered with light?

A: Perhaps the images of God given in Isaiah 6 and Ezekiel 1, 8 will help here. They show God as radiant, and surrounded by unapproachable light (1 Timothy 6:16). However, Ezekiel shows darkness and clouds around and under the throne. Isaiah 6 shows smoke coming out of the temple.

Q: In Ps 97:7 and 1 Chr 16:25-26, how are there many gods?

A: The Bible teaches there are many idols worshipped as false gods, but only one true God. Mormons look in vain for this verse to support their saying there are many [legitimate] gods. See When Critics Ask p.241 and When Cultists Ask p.66 for more info.

Q: In Ps 97:10, are Christians supposed to hate?

A: Both yes and no. We are supposed to hate sin, but the New Testament never shows Christians are to hate any person. In fact, 1 Corinthians 13:13 says the greatest Christian virtue is love, and 1 John 4:8,20 show that no one can live in hatred of their fellow man and be a genuine Christian. Jesus said the greatest commandment is to love the Lord your God with all your heart, mind, soul, and strength. The second greatest commandment is to love your neighbor as yourself (Mark 12:30-31).

Q: In Ps 98:1, what type of music is suitable for worship?

A: Any combination of notes and rhythm is, of itself either suitable or not suitable for worship. Rather, particular music, in a particular culture, can tend to draw people into worship of God or distract people from worship. Sometimes for someone music can be so good and engrossing, that one concentrates on the music instead of God. Beware when you go to church to hear the music, or hear a good speaker instead of worshipping God and growing in Him.

Q: In Ps 98:8, how do the floods clap their hands?

A: This poetic expression describes a joy as vibrant as a flood flowing over the land.

Q: In Ps 99, why we should exalt God?

A: The first half of the psalm gives a number of reasons based on God’s character. God reigns, He is great and high above all the people, his name is great and awesome, he establishes justice and judges rightly. The last half of the psalm gives reasons based on what God has done.

Q: Why is Ps 100:1 like Ps 66:1?

A: The phrase “shout joyfully to God/the Lord all the earth” (NASB) is found in both places. One would not expect believers, back then or now, to shout joyfully to the Lord once and never do so again.

Q: What is Ps 101 about?

A: Psalm 101 is a short psalm that can be called “the psalm of the heart and eyes”. David refused to look at wicked things, and God cuts off those who have a disdainful look. God’s eyes will look on the faithful of the land. The wicked will not endure in God’s sight.

   David promised to walk with a perfect heart, and stay away from those with wicked hearts.

Q: In Ps 101:5 (KJV), what does “privily” mean?

A: This King James Version word mean “privately” or “in secret”.

Q: In Ps 102:6 what is the first bird here?

A: Translators disagree on the first bird. The KJV, NASB, and NKJV says “pelican”. The NIV 1985 translates this as “desert owl”. The NRSV says, “owl of the wilderness”. All translations say the second bird is “owl” except the NRSV, which says, “little owl”.

Q: Since Ps 103:3 says that God heals our diseases, does that mean doctors and medicines are useless as Christian Science teaches?

A: Of course in Heaven all of our diseases will be gone. Even on earth though, God can miraculously heal without medicine, and sometimes people naturally get over colds and other illnesses without medicine. However, medicine can be something God uses, as Paul told Timothy to drink a little wine with his meals because of his frequent stomach illnesses in 1 Timothy 5:23. See When Cultists Ask p.67 for more info.

Q: In Ps 103:5 and Isa 40:31, how is a person’s youth renewed like an eagle?

A: Our youth will be renewed like that of an eagle when we are in Heaven. Secondarily, people who live a cleaner life on earth are in general healthier if they do not bear the consequences of smoking, alcoholism, drug addition, or sexual diseases.

Q: In Ps 103:9 (KJV), what does “chide” mean?

A: This word, still commonly used today, means to scold to more colloquially “chew out”.

Q: In Ps 103:12, why does it says as far as the east is from the west?

A: This is a beautiful poetic expression meaning they are as far as can be.

Q: Is Ps 103:20-21 a prayer to the dead as some Roman Catholic theologians say?

A: No, because the different classes of angels and the hosts of heaven are not dead. See When Cultists Ask p.66-67 for more info.

Q: In Ps 104, are there parallels to Akhenaten’s Hymn to the Aten?

A: Yes, there are parallels according to the New Geneva Study Bible p.867, The Expositor’s Bible Commentary volume 5 p.104, and the secular Pharaohs and Kings : A Biblical Quest p.328.

   Akhenaten was an Egyptian Pharaoh who reigned from about 1358-1340 B.C., which is about 400 years prior to Solomon. Akhenaten was a very religious person who rejected Egyptian idolatry, commanded the Egyptians not to worship Osiris and the other gods, because he believed in only one god, Aten. He who wrote hymn a praise to Aten, “The good ruler who loves all mankind”.

   However, after Akhenaten’s death the priests changed Aten worship. Aten was equated with the idols Ptah, Min, Re, Khepri, and Atum.

   A key difference is that the Hymn to Aten praised the sun as the image of the creator, while Psalm 104 uses nature to praise the unseen God who created nature. Psalm 104 is also chiastic, which the Hymn to Aten is not. One can read the Hymn to Aten in Akhenaten : King of Egypt p.241-243.

   The parallels of thought are probably coincidental, but it is possible the writer of Psalm 104 had heard of the Hymn to Aten. In that case the situation would be similar to Martin Luther’s adapting German drinking songs as hymns, using new words. It is possible the writer could have taken some of the themes of the Hymn to Aten and applied the praise to its rightful source.

Q: In Ps 104:5, how will the earth not be shaken forever?

A: Let’s look at the Hebrew words here. The Hebrew says, “not be shaken”, it does not say “never destroyed”. Also, When Critics Ask p.241 points out that the Hebrew word olam can mean either “forever” or else “a very long time”.

Q: In Ps 105:4, how does someone seek God’s face?

A: This is an important question about a key issue.

While we must recognize that we will not see God face to face until we get to heaven (1 Corinthians 13), we are to seek God’s heart now. We are to spend time with Him daily and not neglect meeting together in fellowship (Hebrews 10:25).

   Seeking to dwell with God forever in Heaven (Psalm 23:6 and Psalm 16:9-11) is only part of the story. Another part is to seek God’s face daily, to dedicate each day to God and live obediently, enjoying God’s favor.

   We should not harden our hearts (Hebrews 3:8-9,15, 4:7) but draw near to God as James 4:8 and Hebrews 13:13 say. Read James White’s book Daring to Draw Near for more on this.

Q: Does Ps 105:15 teach that certain men should never be criticized or held accountable, as some Word-Faith teachers say?

A: No. This verse says not to harm God’s prophets and anointed ones. Criticizing someone is not harming someone. Even if criticizing a Christian leader who is in error was what this verse really meant, (and it does not mean this) then this practice was superseded by Paul not only criticizing Peter, but also “opposing” him for refusing to eat with Gentiles in Galatians 2:11-16. See When Cultists Ask p.67-68 for a different answer.

Q: In Ps 105:15, what are the proper limits in our criticism of religious leaders?

A: Three points to consider in the answer.

Correction vs. Rebuke: Someone can do something wrong without being aware of it. We must not quarrel but should gently instruct people who oppose us (2 Timothy 3:24-25). In Matthew 18:15-17 Jesus taught a specific pattern with people who have sin. First go to him privately. If he does not listen, then take one or two others with you. If that does not work, then tell it to the church. If even that does not work, then basically kick him out of fellowship. Of course if someone is justifiably excommunicated and “handed over to Satan”, and they repent, they can be welcomed back again as Paul taught in 2 Corinthians 2:5-11.

Rebuke of godly but erring leaders: Sometimes even believers who love the Lord still persist in error or disobedience. When Paul rebuked Peter, but he focused on Peter’s actions, and not on Peter himself. He made it clear what was to be done to correct the situation. Peter did make the correction. There was no mention, by Paul or anyone else, that Peter should be removed as an apostle.

Rebuke of Ungodly leaders: Regardless of whether they are unbelievers, genuine believers who are in willful disobedience, or if you do not know, they should be rebuked not only for their own benefit, but so that other believers will hear and avoid following them. John rebuked people directly in 2 John 7 and 3 John 9. Paul rebuked unbelieving people by name in 2 Timothy 4:14 and anonymously in 2 Thessalonians 3:11. For some, such as the immoral “Jezebel” in Revelation 2:20-23, there was no rebuke of Jezebel per se, she was already too far-gone. Rather, her followers were threatened with divine retribution for practicing what she taught.

Q: In Ps 105:8, does this mean there were 1,000 generations before David?

A: A generation is generally considered 40 years, but 1,000 often means a long period of time. This verse means that God’s promises from now to the indefinite future will be true, as God’s promises from the indefinite past to now are true.

   If you want to be hyper-literal, since God promised salvation from eternity past, before the earth or heaven were even created, God’s promises are true more than a billion generations prior to David.

Q: In Ps 105:22 (KJV), what is a “senator”?

A: As tempting as it might be to say this verse refers to the U.S. Congress, it really refers to elders, which is what the Latin word Senator originally meant. See the Wycliffe Bible Dictionary p.1547 for more info.

Q: In Ps 105:33, did Egypt have many vines and fig trees?

A: Egypt was the breadbasket of the Roman and Byzantine Empires because of its great production of wheat. If it was not for the Nile River, Egypt would not few plants. However, because of the Nile and irrigation, the soil of Egypt could grow almost anything, though tall trees for lumber were somewhat scarce.

Q: In Ps 106:28, what are sacrifices of the dead?

A: This could either be sacrifices to lifeless idols as The Expositor’s Bible Commentary volume 5 p.678 says, or it could refer to funeral rituals as the New Geneva Study Bible p.873 say. Either way, we should not be sacrificing to or loving that which is dead.

Q: In Ps 107:39 (KJV), what does “minished” mean?

A: This King James Version word means diminished or reduced.

Q: Why is Ps 108:1-5 the same as Ps 57:7-11, and Ps 108:6-11 the same as Ps 60:5-12?

A: Looking at each of these three psalms individually, one would not see any discontinuity. Perhaps God gave us a “riddle” to show us not only to look at the individual verses, but also to examine how they fit together.

In Psalm 108:1-5 and Psalm 57:7-11 David speaks of his steadfast heart musically praising God for His mercy and truth, that God be glorified above all the earth.

In Psalm 108:6-11 and Psalm 60:5-12 God speaks that He will claim His kingdom and defeat His enemies. The help of man is useless, but with God they will triumph.

Psalm 57:1-6 is a desperate cry for help and deliverance from a righteous person when the surrounding situation looks grim. Psalm 57:7-11 contrasts this as looking up to God instead of the circumstances.

Psalm 60:1-4 is a cry for help and restoration from a formerly disobedient but now repentant people and Psalm 60:5 asks for victory. Psalm 60:6-12 is God’s promise of victory for them.

In summary, Psalm 108 can be called “the victory psalm”. Psalm 57 promises victory for the obedient, and Psalm 60 promises victory for the repentant.

Q: In Ps 109, what is unusual about the structure of this psalm?

A: This psalm is close to a chiasm, with the following structure.

Praise to God

¾ The hateful words of the wicked

¾ ¾ The cursings

¾ The cursings of the ungodly

¾ ¾ Praying for God’s judgment

Praising God

See The Expositor’s Bible Commentary volume 5 p.689 for more info.

Q: In Ps 109:3; 119:78,161, why do people sometimes fight others without cause?

A: Almost no one fights without having a perceived cause, even if they made up the cause themselves. People can fight to defend against non-existent threats, to expand their power, or thinking that subjugating or enslaving others will makes things go better for them. It will not - on judgment day.

Q: In Ps 109:8, how does this relate to Acts 1:20?

A: The general curse of Psalm 109:8 was specifically applicable to Judas. There will be no place for Judas in Heaven. There will be no place in Heaven for churchgoers who do not want to follow Jesus.

Q: In Ps 109:2-5,18-19, why is David, in this psalm of cursing, criticizing his enemy for cursing?

A: Psalm 109 condemns those who surrounded David with cursing, or words of hatred as in verse 3. David is praying that all the curses he heard (Psalm 109:6-16) would come back to the person who cursed. In the New Testament Jesus gave us a higher standard, to love our enemies (Luke 6:27-36 and Matthew 5:43-44). However, when a person curses Christians, and he or she does not repent, God has a way of bringing the curse back to the person.

Q: In Ps 109:10,13, why was David against his enemy’s descendants?

A: While scripture does not say, we can see two reasons, plus a third point to remember.

Repeating their curses is what David apparently was doing, with the prayer that their curses would come back to them.

Having descendants was very important in that culture, according to the New Geneva Study Bible p.878.

A higher standard is given to us in the New Testament (Luke 6:27-36 and Matthew 5:43-44)

Q: In Ps 109:31, how does God, who is everywhere, stand at the right hand of the needy one? What about multiple needy people standing in a circle?

A: This does not refer to physical position. Standing at the right hand mean God is prominently there to aid them. God is everywhere according to Jeremiah 23:23-24 and Psalm 139:7-12.

Q: Does Ps 110:1 somehow show that everyone will be saved?

A: No. When Cultists Ask p.68-69 says that some liberals try to use this verse to support the heresy of universalism.

   This is instructive to see just how far some people will go to twist scripture. Psalm 110:1 (NIV 1985) says, “The Lord says to my Lord: Sit at my right hand until I make your enemies a footstool for your feet.” Note that the enemies will become as a footstool (a low position) for the Lord’s feet. In the end every knee will bow to Christ (Philippians 2:10-11). But, becoming a footstool is different than being saved and reigning with Christ, being co-seated with Him on His throne (Ephesians 2:6).

Q: In Ps 110:1, how does this relate to Jesus?

A: This psalm is the most quoted Old Testament verse in the New Testament, and this fairly clearly refers to a Lord in addition to God the Father.

Q: In Ps 110:4, what does Melchizedek have to do with anything here?

A: Melchizedek was the mysterious priest of God Most High, who met Abraham after the raid to rescue Lot and the people of Sodom. Here the psalmist is reminding us that God another and earlier priesthood than the order of Aaron among the Israelites. Melchizedek was certainly a non-Israelite, as Israelites did not exist in Abraham’s time.

Q: In Ps 111:7 (KJV), what is verity?

A: This King James Version word means known to be true, or able to be trusted.

Q: In Ps 112:10, how does the desire of the wicked perish?

A: This is the flip-side of Psalm 37:4. God gives the righteous the desires of their heart. God both gives them good desires and satisfies those desires. God frustrates the desires of the wicked. After death, it is not revealed whether the desires of the wicked diminish, are made to vanish, grow, or grow without limit.

Q: In Ps 113, what can we learn?

A: Psalm 113 is dripping with emotion toward God, and it is also laid out very logically. Since this entire psalm is one of praise, this indicates how importance praise should be in our life with God. Verses 1-3 emphasize, who, when, and where we should praise God. Verses 4-6 emphasize praising God, not for what He has done, but simply for who He is. Verses 7-9 are exclusively praising Him for what He has done for us. When you praise God daily, do you praise Him, just for what He has done, or just for who He is, or do praise Him like a two-cylinder engine using both cylinders?

Q: In Ps 114, what are some of the main points?

A: Psalm 114 can be considered both a continuation and contrast with the last third of Psalm 113. Here are yet more reasons to praise God. In verses 1-2 when Israel was delivered from an evil bondage, and likewise when we experience deliverance, we should praise God out of gratitude. In verse 3-6, when we see God’s hand working, whether using nature or other people, even unbelievers, as His tools, we should praise God. In verses 7-8, we should realize that God can make impossible-looking situations happen.

Q: What is Ps 115 about?

A: Among other thing, this psalm can be thought of as a psalm of perspective. Our faith is not about us, it is about God, while in contrast idols are made for the idol makers. First you have to understand that 1) we are made for The Lord and 2) God does as He pleases. Then we can rejoice to see that unlike the inanimate idols, 1) God is trustworthy and cares for us, and 2) He will bless us, 3) not only for now, but forevermore.

Q: In Ps 115:3, how does God do whatever He pleases?

A: Everything happens that God decrees, and nothing happens except what God allows. Everything works together as a part of God’s plan (Ephesians 1:11), and all things work together for good for those who love God (Romans 8:28). Nothing external forces God to do something. Nothing internal forces God to do something, for God can control Himself and His power. God, like us, seems to have a hierarchy of desire. God will not do anything evil or sin, God is just to all. Within those parameters, consider both the kindness and sternness of God (Romans 11:22), love to those who will love Him, and wrath to those who reject Him.

Q: Does Ps 115:16 teach that many of God’s people will live forever on earth as Jehovah’s Witnesses say?

A: Yes and no. There will be a new heaven and a new earth, and all God’s people will live in the new heavens and earth. However, it does not teach that only 144,000 are “saved”, have the Holy Spirit inside them, and will go to heaven, and all other believers are denied heaven but will live on the new earth. Romans 8:9 says that if one does not have the Spirit of Christ inside them, then they do not belong to Christ. See When Cultists Ask p.69 for more info.

Q: In Ps 116:3 (KJV), what does “gat hold” mean?

A: This King James Version expression means “go hold” or “capture” David.

Q: In Ps 117, why is such a short psalm in the Bible?

A: The Psalms have great variety, and psalms are examples of David and others praying to God. Psalm 117 shows that we do not need to feel like we have to be either eloquent or lengthy in our prayers.

Q: In Ps 118:9, how do people sometimes wrongly put confidence in princes today?

A: People sometimes give government officials credit for more power than they really have. Sometimes we think that if only all our elected officials were godly, then the country would be in great shape. However, government officials cannot change people’s hearts, and many times a democratic people elect not the best government, but the government they deserve.

   People sometimes give government officials more credit for moral things than they deserve. If a politician has shown himself or herself to be underhanded in the past, and is not repentant of that, people strangely assume that he or she will never be underhanded again.

Q: In Ps 119, what is a summary of what our attitude toward Scripture should be?

A: Here are some of the major points, in concise form.

Scripture is not just “suggestions for life”, but we must take its authority in our lives as seriously as our Lord and Biblical writers meant. John 10:35; Matthew 4:1-11; John 14:23-24; 2 Peter 1:19-21; 3:16; Romans 3:1-4; 2 Timothy 3:15-16; Proverbs 30:5-6; Amos 8:11-2; Isaiah 66:5

The New Testament says some Old Testament commands have been fulfilled and are not to be done (eating pork and camel meat, sacrifices, etc.) Acts 10:9-16; 15:1,5-29; Mark 7:19; Galatians 5:2-4; Hebrews 9:9-10; 10:18.

;Ps119:74,81,89, 92,105

The entire Bible is authoritative, trustworthy, primary, and complete. Proverbs 30:5-6; 2 Timothy 3:16

Every word in the 66 books is true in all it affirms, and all scripture is uniquely God-breathed. 2 Samuel 22:31; Psalms 33:4; 119:151; Proverbs 30:5-6

The Apocrypha has errors (Nebuchadnezzar in Judith not an Assyrian king, etc.)

We should interpret the Bible the way God meant the words to be understood. Don’t twist, trivialize, or ignore any of it. 2 Peter 3:16; Mark 7:13; John 8:37; 12:48-50; 14:23; Psalms 56:10; 119:16. It’s most precious to us. Psalms 119:72,97,105,120

Don’t add to or go beyond God’s Word. Proverbs 30:5-6; 1 Corinthians 4:6-7; Deuteronomy 4:2; Revelation 22:18; Ecclesiastes 12:12

God’s Word is true in its original manuscripts; truth is not contradictory, but it may be imprecise (for example,. Matthew 28:1; Mark 16:1; Luke 24:1 and John 20:1, Ezra 2; Nehemiah 7). The New Testament has the exact substance of Jesus’ teaching, not exact words. Matthew 22:37;13:22; Mark 12:30;4:19

God allowed some transmittal errors, but His Word stands forever. Isaiah 59:21; 40:8; Psalm 119:89. His Word is preserved infallibly (without significant error) up through today. Isaiah 55:11; 1 Peter 1:23-5; Psalm 119:89,91,144,160. Our hope is in it. Psalm 119:74,81

We are saved by Jesus, not by studying scripture. John 5:39-40; James 1:22-5; 1 Corinthians 13:2; Luke 11 : 52

Some feelings in Psalms 35:5-8; 42:11a; 7:8; 69:22-28; 109; 137:9 show we should pray what is on our hearts; Christians are to love their enemies. Matthew 5:43-8; Luke 6:27-35

Q: In Ps 119, what is a topical summary?

A: Here are the three main topics of Psalm 119, and their subcategories.

…Love God’s Law

Delight and rejoice in God’s law (14 verses) Ps 119:14,16,24,47,48,70,72,77,92,103,111,142,162,164

Meditate, recount, and sing (10 verses) Ps 119:13,15,23,26,48,54,78,95,97,99

Hope in God’s word (7 verses) Ps 119:43,49,74,81,114,116,147

Find comfort in God’s word and unfailing love (5 verses) Ps 119:50,52,71,76,82

In awe and wonder of His Law (3 verses) Ps 119:18,120,129

Trust in God’s word (1 verse) Ps 119:42

…Benefit from God’s Law

Direct our way (12 verses) Ps 119:1,3,5,15,30,32,35,59,101,104,105,133

God preserves (16 verses) Ps 119:8,17,25,37,40,88,93,101,114,117,146,149,156,159,173,175

God’s promises (13 verses) Ps 119:38,41,49,50,57,58,65,76,116,140,154,170

Learn/teach him (21 verses) Ps 119:12,19,26,27,33,34,35,36,64,66,68,71,73,102,108,124,125,130,135,169,172

God’s law is right (9 verses) Ps 119:75,86,128,137,138,144,151,160,164

Not put to shame (9 verses) Ps 119:6,22,31,39,42,46,51,69,80

Law strengthens us (1 verse) Ps 119:28

Gives us peace (1 verse) Ps 119:165

Like God’s faithfulness, His word is eternal (7 verses) Ps 119:89,90,91,121,142,152,160

Help to live pure (7 verses) Ps 119:1,3,7,8,11,29,33

…Obey God’s Law

Obey (23 verses) Ps 119:4,9,44,51,56,60,63,67,69,88,100,112,115,126,129,136,145,146,157,158,160,166,167

Choose/seek God and His decrees (8 verses) Ps 119:2,10,30,45,58,94,155,173

Love and long for God’s law (8 verses) Ps 119:20,40,81,97,113,119,123,127,131,159,163,174

Don’t forget or neglect (8 verses) Ps 119:16,61,83,93,109,141,153,176

Pray at night (4 verses) Ps 119:55,62,147,148

Do not stray (6 verses) Ps 119:10,21,87,110,118,176

Hate the lawless (4 verses) Ps 119:113,139,153,158

The wicked hate without cause (3 verses) Ps 119:78,86,161

Oppression (3 verses) Ps 119:55,62,147,148

Q: In Ps 119:10, why ask God not to let us wander from his commandments, since it is our own responsibility not to wander?

A: God is interactive. We having the responsibility does not prove we alone have the power or ability. Indeed, without God’s love and His working, we will fall away into disobedience. It is our own responsibility not to wander, and we meet that responsibility by asking God for His help, walking close to God, and obeying Him out of a loving heart.

Q: In Ps 119:10, did David never stray from God’s precepts, or did he go astray as Ps 119:176 says?

A: Psalm 119:176 says he did go astray. Psalm 119:10 is a request that God would not let the psalmist wander, as the KJV, NASB, NIV 1985, NKJV, NRSV, and Green’s Literal Translation all say.

   Also, while we all have gone astray in that we have committed sins, we can still with God’s help live a life that in general is faithful to God, as When Critics Ask p.243 points out.

Q: In Ps 119:30, should it say the way of “truth” or “faithfulness”?

A: Either translation is accurate. The KJV, NKJV and NIV 1985 say “truth”. The NRSV says, “faithfulness” and the NASB says, “faithful way”. The Expositor’s Bible Commentary volume 5 p.743 says the Hebrew word here, emunah, can also mean “fidelity” or “faithfulness” as well as truth. Either way, you could say that we have a “high-fidelity” God!

Q: In Ps 119:30, to what extent can people choose the way of truth?

A: First we will look at the two sides scripture gives, and then see the balance between them.

On their own: No one seeks God. Romans 3:11, paraphrasing Psalm 14:2-3 shows this in a negative way. In a positive way, John 16:8-11 shows that the Holy Spirit has an essential role in drawing people to God.

With God’s aid: People, even David the writer of Psalm 14 can genuinely choose God. Psalm 119:30 (NIV 1985) says, “I have chosen the way of the Lord”. In Joshua 24:22 the people are told they have chosen to serve the Lord. In John 12:32 Jesus said that if He be lifted up, He would draw all men to Himself. All are commanded to obey the gospel (2 Thessalonians 1:8; Acts 17:30), but some reject God’s purpose for themselves (Luke 7:30), and forfeit the grace that could be theirs (Jonah 2:8).

Q: In Ps 119:97, how are we to love God’s law?

A: First is how we are to love God’s law, followed by ways we are not to love it.

How Believers are to love God’s law

Value God’s law as precious

Have room in your heart for God’s word (John 8:37) and have God’s word dwell in you richly (John 5:38; Colossians 3:16).

Diligently study the scriptures (Acts 17:11; Psalm 119:61; 1 Timothy 4:13; 2 Timothy 3:15-17; Revelation 1:3).

Don’t forget or neglect it (8 verses). Psalm 119:16,61,83,93,109,141,153,176

Treat it as higher than man’s law (Acts 4:18-20).

We show ourselves as Jesus’ disciples by obeying His teaching. (John 8:32-33; 14:21,23-24).

Trust in God’s word (Psalm 119:42).

Believe that God’s way is the best way. (Proverbs 3:5-6).

Do not trust in your own opinions more than God’s word (Proverbs 30:5-6; 1 Corinthians 4:6; Proverbs 18:2; Colossians 2:8; 1 Timothy 1:3-4; Matthew 15:6-8; Isaiah 29:13).

Delight and rejoice in God’s law (Psalm 119:14,16,24,47,48,70,72,77,92,103,111,142,162,164).

Meditate, recount, and sing (Psalm 119:13,15,23,26,48,54,78,95,97,99).

Hope in God’s word (Psalm 119:43,49,74,81,114,116,147).

Be in awe and wonder of His Law (Psalm 119:18,120,129).

Find comfort in God’s word and unfailing love (Psalm 119:50,52,71,76,82).

How we are not to love it

Do not love God’s law more than God

Scripture is able to make us wise for salvation through Christ Jesus (2 Timothy 3:15), but it is Jesus who saves, not scripture (John 5:39-40).

Recognize that some parts of the Old Testament law have been superseded by Jesus, such as animal sacrifices, diet, and that we are not living under a theocratic government.

Q: In Ps 119:148 (KJV), how do his “eyes prevent the night watch”?

A: This King James Version expression means that the writer’s eyes were awake before the changing of each night watch.

Q: Why are Ps 120-134 called psalms of ascent?

A: We are not sure. According to 735 Baffling Bible Questions Answered p.154, some think these were sung when worshippers walked up toward the temple on Mount Zion, and others think Levites sang these during festival times standing on the temple steps. The skeptical Asimov’s Guide to the Bible p.505 says the same.

   It is probably not when walking upward towards Mount Zion, because people did that all the time for non-religious reasons.

Q: In Ps 120:5, what is the significance of Meshech and Kedar?

A: Meshech is first mentioned in Genesis 10:2. They lived far north of Israel. Kedar was a land in northern Arabia, south of Israel. David says there were warlike threats against his kingdom from both the north and the south. Sometimes today, believers can feel there is not just one enemy out to get them, but attacks are possible from all sides. Nothing restricts Satan from just having one temptation at a time, or using fear followed by pride, as he did with Hezekiah and others.

Q: In Ps 121:6 how would the moon by night terrify people?

A: While the moon will not hurt people, some could still be afraid of the nighttime. On one hand someone could be superstitious about the moon, or about nighttime, and Psalm 121:6 indicates there is nothing to fear from that. On the other hand, bandits, and armies often attack at night, and a full moon gives them more light for maneuvering.

Q: In Ps 122, what important lessons can we learn from?

A: In verse 1, what is your attitude when you hear, or when you think, “I need to go to church”. Is it gladness, or do you take opportunities to worship with other believers for granted?

   In verse 2, when you are in church, do you show that you just feel fortunate to be there, or has it become humdrum? In verses 3-4, have you marveled at the church; not the building, but the living community of God? In verse 6, do you often remember that the believers you see at church will one day judge angels and the world? (1 Corinthians 6:2-3) In verses 7-9, do you regularly pray for the church in general, and people in the church in particular?

Q: In Ps 123, what things can we see?

A: Where are your eyes? Are you setting your affections on things above (Colossians 3:1-3). What kinds of things thrill you, and get you excited? Are they mainly video games, movies, sports teams, or other things that are not bad in and of themselves. Or, are you most excited about God, His work, and fellowshipping with other believers? Psalm 123 is not about where you have been, or even where you are now, but where are you looking, what do you long for, and where do you want to be.

Q: In Ps 124, what can we learn?

A: While Psalm 123 is about where are we looking, Psalm 124 has us consider where is our trust? We think God’ help is beneficial, but do we realize that His continued help is essential? In our own lives, it is not only essential for the Holy Spirit to work in us to get saved (Colossians 1:13), it is essential that the Holy Spirit is working in us to sustain us to stay saved (Colossians 1:17). In our ministry, if we can accomplish everything without the supernatural working of God, then we are not aiming high enough.

Q: What does Ps 125:3 about the working of God?

A: God may let the wicked rule over a land, but He will not let the wicked remain ruling over the righteous. One reason is so that righteous people are not continually tempted to decline to be like the unrighteous. If you are in a situation like this, such as Lot was in Sodom, it is time to move.

Q: In Ps 126, what can we learn about prayer?

A: Previous psalms showed about praising God, but this is expressing deep thanks to God for what He did for His people. When God answers your prayers, do you go back and thank Him for what He did for you. In your thanksgiving, do you only thank Him for what He did for you, or also for God’s people and others?

Q: In Ps 127 and Ps 72, did Solomon write these psalms?

A: We are not sure. The theme that without God builders work in vain, is very similar to Ecclesiastes 1. The heading on Psalm 127 says, “of Solomon”, but there are three points to consider in the answer.

In the Hebrew, “of Solomon” can mean written by Solomon, or else written about Solomon. However, the “House of Solomon” not meaning by Solomon is unlikely.

Added headers: The headings were not in the original scriptures. They are likely true, but not necessarily so.

Solomon probably did write these psalms is the simplest solution, and does not present any difficulties.

Q: In Ps 127:1, why do builders labor in vain unless God builds the house?

A: Originally this might refer to “God’s House” the temple at Jerusalem. David really wanted to build this temple himself, but God told him not to, his son would also. David realized that disobediently building a temple to God would be a work in vain.

   Do Christians today ever do a work in vain? - Sure. If a Christian works on something, even a good thing, supposedly for God, but God either did not want it, or want it but did not want him or her to do it, then it is a work in vain. However, if we are obedient in our service to God, seek God’s will, and obey God’s will as best we understand it, then God’s pleasure in our work makes it a success, regardless of what other worldly yardsticks of supposed success might say.

Q: In Ps 127:2, is always sleeping well a sign that you are a believer?

A: No, because in Psalm 119:148, the writer was not sleeping through the night. Psalm 127:2 says that, in general, believers will be able to sleep peacefully. This is not necessarily due to miraculous causes, but it someone does not feel any guilt, bitterness, or fear of the future, in general they will sleep more securely than those who do.

Q: In Ps 127:3-5, 128:3, what is the Bible’s attitude toward children?

A: Children are to be treasured (Psalm 127:3-5; 128:3), as well as grandchildren (Proverbs 17:6). We have a serious responsibility to teach our children to bring them up in the Lord (Deuteronomy 6:7; Proverbs 22:6; Psalm 78:4). We are to provide for them financially (Proverbs 13:22; 17:2; 19:14; Psalm 17:14) as well as our family in general (1 Timothy 5:8). We are to discipline our children, including corporal punishment (Proverbs 22:15; 15:5; Hebrews 12:7-11) but we are not to exasperate our children (Ephesians 6:4).

   Proverbs promises that if we train up our children in the way they should go they will not depart from it. Psalm 112:1-2 says that the children of those who fear the Lord will be mighty.

Q: In Ps 127:3-5, why does it refer to only sons and not daughters as a blessing from the Lord?

A: According to an article in Christianity Today 10/27/1997 p.35, there is no Hebrew word for “children”, only a word for “sons” and a word for “daughters”. When a Hebrew speaker meant both sons and daughters, the word “sons” was used. Thus when the King James Version translates this “children”, they are translating more the real meaning than word for word. Proof that the psalmist meant children in general and not just males is that in Psalm 127:3 he equates “children/sons” with “the fruit of the womb.”

Q: In Ps 128, what is God’s attitude toward us?

A: God is not a cosmic killjoy, but He desires to give those who reverence God the desires of their heart. God wants what is best, even more than we want what is best.

   The goal of our faith is to love and serve God, not our own happiness. But this psalm shows that desiring happy circumstances, praying for them, and praising God for them is a good thing.

Q: In Ps 131:1, what kinds of things are too high for us?

A: There are two applications of this verse.

For some but not others, some points are too high. For example, some people have a very difficult time dealing with infinity. However, for some more mathematically inclined, these concepts do not pose a problem.

a) Infinity / 2 = infinity,

b) The number of whole numbers is equal to the number of rational numbers, and

c) The circumference of a circle of infinite radius is a straight line

d) The limit of x as x approaches infinity of 3.0 * x^2 / (x + 1000 )^2 is 3.0.

   If these concepts make you uncomfortable, do not worry. You can be every bit as spiritual as someone who is comfortable with these concepts.

For all people, some things are too high for us. For example, some things we cannot understand simply because we have not been given sufficient information. Some things are too high for us because even if we had the information, we would not have the “mental processing power” to comprehend it. We often are good at using approximations, but approximations can fail for chaotic events (such as weather prediction), discontinuous, catastrophic events, and events where our experience, natural observation, and knowledge of natural laws no longer apply. (What was the universe like in the first 10^-34 seconds after it was created?)

   We do not have to be worried about not knowing all these things either. God Almighty was both able and willing to communicate with us, and He has told us what we need to know about the most important thing: living with Him forever.

Q: Does Ps 132:8 provide a “type” to suggest, though not prove, the bodily assumption of the Virgin Mary as some Catholic theologians (Ott, Madrid, etc.) claim?

A: No. Psalm 132:8 (NIV 1985) says, “arise O LORD, and come to your resting place, you and the ark of your might.” Two points to consider in the answer.

The Ark is not Mary: Nothing links the ark as a symbol of Mary, any more than as a symbol of Elijah, Enoch, the Law, religious ceremony, Christ, or anything else.

This is the strongest support in the Bible for the Catholic doctrine that Mary’s body was taken directly to heaven and she did not experience death, - and this support is extremely weak.

   See When Cultists Ask p.69-71 for more info.

Q: In Ps 133:1-3, why is unity so important and desirable?

A: Unity is important to glorify God (Romans 15:5-6) and be a witness so the world will know in john 17:23. However, unity itself is not important; unity in Christ is. We are commanded not to create unity, but to preserve the unity of the Spirit in Ephesians 4:3.

Q: In Ps 134, why is it important to praise God together?

A: There are two different aspects.

God apparently considers it beautiful for people to gather to praise Him together, as Hebrews 10:25 and Psalm 134 show.

God also desires that we not have anything against our brother and fellow-worshipper as Matthew 5:23-24 and Romans 15:7 show.

Q: In Ps 135:7 (KJV), how does God bring wind out of treasuries?

A: A treasury here is a “storehouse” so this says God brings wind “out of storage”. Storage might simply be what meteorologists today would call a high-pressure zone.

Q: In Ps 136:15, did Pharaoh also drown in the Red Sea?

A: Probably not, since this is not what Psalm 136:15 says. Rather, Pharaoh and his army were overthrown in the Red Sea. Pharaoh’s power was “all washed up” so to speak.

Q: In Ps 137:1, what were the rivers of Babylon?

A: The Babylon was on the mighty Euphrates River. While it could possibly refer to the two rivers of Babylonia, the Euphrates and the Tigris, 40 miles east of Babylon, it probably does not. Rather it most likely refers to the Euphrates and numerous canals serving Babylon and its gardens. The skeptical Asimov’s Guide to the Bible p.506 says the same.

Q: In Ps 137:2, did Babylon have a lot of willow trees?

A: The land of Mesopotamia was treeless, as there was too little water for any trees to grow, except right by the rivers or with irrigation. Willow trees in particular need large amounts of water. However, one of the seven wonders of the ancient world was the Hanging Gardens of Babylon, which were well-watered by the Euphrates River. Undoubtedly groves of trees contrasted with a vast treeless plain would look especially inviting.

Q: In Ps 137:7 (KJV), what does “rase” mean?

A: It means to “raze” or destroy the city.

Q: In Ps 137:8,9 why did the psalmist ask that Babylonian infants be dashed against the rocks?

A: On the surface, this sounds almost as cruel as late term abortion (except that the child dies slower during an abortion). The writer had seen the Babylonian army brutally kill the Jews, and this psalm is a cry to God for justice. However, since the time of Jesus, we are taught to love our enemies, and pray for those who persecute us. See 735 Baffling Bible Questions Answered p.154, When Critics Ask p.243, and the discussion on Psalm 3:7 for more info.

Q: In Ps 138, what are key doctrines mentioned.

A: There are at least four key truths here.

God has exalted above everything His name and His word.

God made David, and can make us, bold and stouthearted.

God especially looks with favor on the humble.

God had a purpose for David, promised to fulfill His purpose for David, and God can do the same for us.

Q: In Ps 139, since God is allegedly “omnipresent,” he’s close by when incest, rape, child molestation, etc., are happening. If he doesn’t stop it, he’s an accomplice, just as you and I would be if we were able to stop these things, and didn’t do so.

A: God is not a human; and though God could take away our freedom and capacity to do evil, even to others, He does not yet do so. Four points to consider in the answer.

1) In addition to being omnipresent, nothing happens except what God allows, as Job 1:12; 2:6; James 4:15; and Ephesians 1:11 show.

2) God could have prevented all evil from happening, but chose not to.

3) If God did prevent all evil, then we, as well as Satan and the demons would be mere robots. No, allowing us to have a measure of free will means that God, within limits, has chosen to “delegate” a portion of His Sovereignty. We have really been given responsibility, and when God asks us to “choose life” God is really being sincere.

4) One of the consequences of this is that God permits evil, and He even permits unfair consequences in this life. Think of the child people like Hitler and Idi Amin had killed. God will set everything right in the end, on Judgment Day though.

   This concept, that God is Sovereign, and yet God allows evil to give us a degree of freedom, is one of the most complex concepts in Christianity. I can go into this into a lot more detail if you have more specific questions on this.

Q: In Ps 139:8, how is God in “Hell”?

A: The Hebrew word here, sheol, means grave. God is even in the grave, and even by dying a person cannot escape from God. See 1001 Bible Questions Answered p.453 for more info.

Q: Does Ps 139:13-16 imply that abortion is murder?

A: Yes according to When Critics Ask p.244. Jeremiah 1:5, Psalm 51:5; Luke 1:44, and Exodus 21:22-23 also imply that abortion is murder. Psalm 139:13-16 says God wove us together inside our mother. In contrast, it is ludicrous to say that the second after a baby’s head come out of his mother he cannot be killed, but a second before his head comes out, it is OK to stick scissors in his brain to kill him. This is being done in America and some western countries today. This is called “partial birth abortion.”

 Q: In Ps 139:14, how is sinful, fallen man fearfully and wonderfully made?

A: We are born with a sinful nature (Psalm 51:5), dead in sin (Ephesians 2:1; Colossians 2:13), a prisoner of sin (Galatians 3:22), and under God’s wrath (Ephesians 2:3). Yet Psalm 139:14 boldly declares that we are fearfully and wonderfully made. Though fallen, we still bear God’s image (Genesis 9:6). God can dwell in us (1 John 4:12-15). We can be justified and glorified (Romans 8:30), and we can be called sons of the God (Romans 8:19; 1 John 3:1).

Q: In Ps 139:20-22, are we supposed to hate those who hate God?

A: No, for those on this earth can still repent and believe. No matter what wicked things they did, even adultery like David, or murder like David and Paul, God will accept those who come to Him in faith and repentance.

   This psalm shows us that David prayed what he felt to God. However, the very next two verses David asks God to point out any offensive ways in him, so perhaps David himself wondered about hating his enemies.

   In the New Testament we are to love our enemies and pray for those who persecute us (Matthew 5:43-44 and Luke 6:27-35) even as Stephen did while dying in Acts 7:60.

   See Hard Sayings of the Bible p.282-283 for more info.

Q: In Ps 141:9 (KJV), what is a gin?

A: This King James Version word means a device, or in this particular context, a device that is a trap.

Q: In Ps 142, what is the focus?

A: David was in a cave hiding from Saul. David was not just praying for help against evil people in general, but specifically against those who were out to get him behind his back (verse 3), and those who were stronger than he was (verse 6) when it appeared that he had no earthly allies to help him (verse 4).

   Yet in the unhappy, depressing state of affairs, David found joy. He realized that God was His refuge (verse 5) and He would bring righteous to surround Him (verse 7). It does not specify whether the righteous here are people helping David or angels, but both are applicable.

Q: In Ps 144:1 and Ps 149:6-8, is it OK to train for war, including killing others?

A: Yes. David knew what he was saying, for he trained for war and trained others for war. This proves that fighting is OK, if it is for a good cause. A total pacifist can still be a genuine Christian, but they are mistaken in thinking that fighting for right is always displeasing to God. Since Colossians 3:16 says we should admonish each other with psalms, I would recommend they meditate on Psalm 149:6-8. See 1001 Bible Questions Answered p.213-214 for more info.

Q: In Ps 144:1, is it OK to play video games and other games with killing?

A: It depends on the game, and it can depend on the person. Since the Bible shows that hunting animals and being a soldier are OK, it would be ridiculous to say that doing these things for real is OK, but doing these in a video game is not. On the other hand, a game that glorifies senseless violence, and encourages killing others for no legitimate reason not only is immoral because of teaching someone to be a violent man (Proverbs 3:31,32), but it also violates Philippians 4:8. Philippians 4:8 (NIV 1985) says, “…whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable - if anything is excellent or praiseworthy - think about such things.”

Q: In Ps 144:12 (KJV), what is a “similitude of a palace”?

A: This King James Version expression means likes a palace.

Q: In Ps 144:13 (KJV, NASB), what are “garners”?

A: This old-fashioned English word means “barns” as the NIV 1985, NKJV, and NRSV translate.

Q: In Ps 145, what is the structure of this psalm?

A: This psalm could be entitled “the ABC’s of experiencing the power of God”, because every verse starts with a successive letter of the Hebrew alphabet, except that there is no “n”.

Q: In Ps 145:9, how is God good and merciful to all He has made?

A: God gives everything that lives the air to breath and the environment to live. This is one aspect of “common grace”, or God’s gift to all, whether they love God or not. As long as people breathe, they have the opportunity to call out to the Most High God to save them.

Q: In Ps 145:16, how does God satisfy the desires of every living being?

A: God satisfies some of the desires of every living thing. All have a desire for life and have a degree of pleasure.

   However, this verse only specifies the living. After death, those who rejected God have no promise of their desires ever being satisfied, or of their desires being taken away. One possible description of Hell is a place where a person’s desires can grow out of control, the desires will never be satisfied, and the person knows that the desires will never be satisfied.

Q: Should Ps 146:3 be translated as “mortal men/man” (NIV 1985, Jewish Tanakh, New Jerusalem Bible, NASB), “mortals” (NRSV), or “son of men/man” (KJV, NKJV, Green’s Translation, RSV)?

A: The Hebrew can be translated either way, but the most literal translation is “son of Adam”. The Updated NASB has “mortal man” with a footnote saying “Lit[erally] a son of a man”.

Q: Does Ps 146:3-4 show there is no life after death as some Jehovah’s Witnesses say in Reasoning From the Scriptures p.383 (1989)?

A: No. Psalm 146:3-4 shows that we are not to trust in people, because after their death their plans come to nothing, and their thoughts are even lost from this earth. Some Old Testament verses that show life after death are Hosea 13:14; Proverbs 14:32, Job 3:13-17, and Job 19:26-27. See When Cultists Ask p.71 for a more info.

Q: In Ps 146:6 (NIV 1985), should this say, “The LORD”?

A: No, “the LORD” is not in the Masoretic text, according to The Expositor’s Bible Commentary vol.5 p.866. The Lord” is also not in the Septuagint. The NIV 1985 probably added this to increase understandability because the Lord is the subject of this psalm and is mentioned in other verses in this psalm.

Q: In Ps 146:8, does the Aramaic-sounding word for “his plans” show this Psalm to be written very late?

A: No. The Hebrew word ‘estonotayw for “his plans” is an Aramaicism, according to The Expositor’s Bible Commentary vol.5 p.865 this same word is also in the 8th century Sefire Inscriptions.

Q: In Ps 147:1 (KJV), what does “comely” mean?

A: This word means beautiful or handsome, and can refer to a male, female, or inanimate object. In this verse, it means that the praise is lovely.

Q: In Ps 148, how do all these creatures and things praise God?

A: Each creature or thing has its own way of praising God. The sinless angels have their way, perfect for them. Fallen people, who have experienced the salvation and new life from God, have a different way of praising God. Inanimate objects, be it the blazing hot sun, the moon bright with reflected light, or the cool water vapor, all praise God by their very existence, as mute testimony to the power and skill of their Creator. Come to think of it, our very existence, as well as our day-to-day lives walking with Him are a praise of God’s mercy and joy.

Q: In Ps 148:4, what are waters above the heavens? It says, “waters above”, not “in” the heavens, as does Genesis. What are we to make of all this? Did the ancients really think that there was a bunch of water above the sky?

A: The word “heavens” has a range of meaning, because the ancients thought in terms of multiple levels of heavens. For example, Psalm 148:3 says, “Praise him O heaven of heavens”. Typically clouds, etc. would be at the lower levels, stars and planets at a higher level, and God in and beyond the ultimate level. The ancient writers did not know the water cycle or how the rain formed, but they know the water came from the cloud level where they could see.

   Likewise, when we pray today, if we are nebulous in our understanding of the world, that is OK too.

Q: In Ps 149:4, how does God take delight in His people?

A: God delights in us in many ways. He delights in a wicked man turning from his wickedness and turning to God. God delights in bringing us salvation, as well as other good things. God delights in comforting us, and in us sharing God’s joy. God calls us friends. We are co-seated with Christ (Ephesians 2:6), and we are called the bride of Christ in Ephesians 5:25-33. We are made in the image of God, and God can live through us (1 John 4:12,16)

Q: In Ps 149:5, how do people sing for joy on their beds?

A: Even when a person is about to go to sleep, their heart should be singing (at the least on the inside) of God’s praise.

Q: In Ps 150, exactly how should we praise God?

A: While it is good to thank God for everything He has done for us, thanking God is slightly different than praising Him. Psalm 150 first gives to places for praising God, and then two reasons for praising God. Then it gives nine ways of praising God musically and in dance. Finally it concludes by saying to let everything that has breath, praise the Lord.

   Praising God with a trumpet sounds very different from praising God with the strings, which sounds very different than the tambourine. Just as there are a variety of musical ways to praise God, there are a variety of things for which to praise God. Psalm 150:2 categorizes them as praising God for His mighty acts, and then praising God Himself for the greatness of His character. We could go on forever listing all the spectacular, sublime, powerful, intricate, creative, and consistent things God has done. When we praise God for His acts of creation, do not forget to also praise Him for His acts of redemption too. Likewise, we can elaborate at length on God’s goodness, kindness, justice, truth, steadfastness, love, and even His wrath. In fact, I think we could come up with at least one reason for praising God for every type of musical instrument people have invented.

Q: What is Ps 151, and should it be in the Bible?

A: What is often designated as Psalm 151 was found in the Greek Septuagint of the Alexandrian manuscripts Sinaiticus, Vaticanus, and Alexandrinus. The liberal Anchor Bible Dictionary volume 5 p.523-524 says that all three manuscripts had an inscription just prior to Psalm 151 saying this was an addition to the 150 canonical psalms. It read, “this psalm is ascribed to David and is outside the number…”. After the Psalm Sinaiticus closes with “the 151 Psalms of David”, and Alexandrinus closes with “the 150 psalms of David and one ascribed.” Psalm 151 was also found in Dead Sea scroll 11Q5.

   Psalm 151 speaks of David’s victory over Goliath and reads: “I was small among my brethren, and youngest in my father’s house: I tended my father’s sheep. My hands formed a musical instrument, and my fingers tuned a psaltery. And who shall tell my Lord? The Lord himself, he himself hears. He sent forth his angel, and took me from my father’s sheep, and he anointed me with the oil of his anointing. My brothers were handsome and tall; but the Lord did not take pleasure in them. I went forth to meet the Philistine; and he cursed me by his idols. But I drew his own sword, and beheaded him, and removed reproach from the children of Israel” Taken from The Septuagint Version: Greek and English by C.L. Brenton. One can also read various versions of Psalm 151 in The Old Testament Pseudepigrapha volume 2 p.612-615.

   Psalm 151 is an apocryphal chapter, but was not accepted in Catholic churches. It was accepted in Orthodox, Nestorian, and Coptic churches. It is also unclear whether it was even meant as authoritative scripture.

Q: Should Ps 152-155 be in the Bible?

A: No, we should not try to add these to the Bible for the following reasons.

1. There is no evidence that any Jews, prior to the Hellenistic period, ever heard of these psalms. What people call Psalm 154 and 155 exist in Hebrew in the Dead Sea scroll 11QPs. Other than that, all these psalms exist only in Syriac.

2. Likewise, there is no evidence that Jesus used or heard of these psalms.

3. There is no evidence the early church heard of these psalms.

4. Since the early church did much to recognize God’s scripture, we can trust that God guided the early Christians correctly.

   The Anchor Bible Dictionary vol.5 p.536-537 says that a 12th century Nestorian Syriac copy of the Psalter had (in order) Ps 151, 154, 155, 152, 153.

   As a side note, there are no new doctrines in these short psalms, and there is nothing in them that is unbiblical, either. One can read various versions of Psalms 152-155 in The Old Testament Pseudepigrapha volume 2 p.615-624.

Q: What does Ps 155 say?

A: Here is a translation from The Dead Sea Scrolls Study Edition edited by Florintino Garcia Martinez & Eibert J.C. Tigchelaar volume 2 1998 p.1177.

“JHWH, I call to you, listen to me; I extend my hands to your holy dwelling; bend your ear and grant my plea, and what I ask, do not deny me; build up my soul and do not demolish it; and do not forsake it in the presence of wicked people. May the judge of truth turn away from me the recompenses of evil. O YHWH, do not judge me by my sin because no-one living is just in your presence. Instruct me, YHWH, in your law, and teach me your precepts so that many may hear your deeds and nations may honour your glory. Remember me and do not forget me or lead me into difficulties too great for me. Remove the sin of my childhood from me and may my offences not be remembered against me. Purify me, O YHWH, from evil plague, and may it stop coming back to /me/; dry up its roots from me, may its lea[ve]s not become green in me. Glory are you, YHWH, therefore my pleas is achieved in your presence. To whom may I shout that he would grant it to me? The sons of men: what can [their] stren[gth] do? My trust stems from be[fo]re you, YHWH. I called <<YHWH>> and he answered me, [and he healed] my broken heart. I slumbered and [sle]pt; I dreamt, also …YHW]h.

Q: In Ps, how do we know the book of Psalms should be in the Bible?

A: Primarily, Jesus and the New Testament writers relied upon Psalms as Scripture. For example, when Hebrews 3:7 and Hebrews 10:15 quote out of Psalm 95:7-11, these verses preface the quote with “The Holy Spirit says”. Jesus died with a psalm on his lips.

Secondarily, almost all Jews (except the Sadducees) accepted the book of Psalms as scripture. Early Church writers extensively referred to Psalms.

Q: In Ps, what are some of the earliest manuscripts that still exist today?

A: Dead Sea scrolls: (2nd century B.C.) have 36 separate copies according to The Dead Sea Scrolls Today p.30. The Wycliffe Bible Dictionary p.436-438 says there are 27 copies. The Encyclopedia of the Dead Sea Scrolls vol.2 p.702 says there are 39 scrolls containing parts of Psalms. The New International Dictionary of the Bible p.261 says there are at least 10 manuscripts of Psalms in cave 4 alone. The oldest copy is the 2nd century B.C. The Dead Sea scroll manuscripts are 1Q10, 1Q11, 1Q12, 2Q14 (Psalms 103-104), 3Q2 (Psalm 2:6-7), 4Q83-4Q97, 4Q98a, 4Q98b, 4Q98c, 4Q98d. 4Q90 is two manuscripts of Psalm 119. 4Q89 is also two manuscripts of Psalm 119. 4Q89 is sometimes split into 4Q89 and 4Q236. 5Q5 is also of Psalm 119.

1Q10 (=1QPs(a)) (30 B.C. to 68 A.D.) Psalm 86:5-6,8; 92:11-14; 94:16; 95:11; 96:1-2; 119:31-34,42-48,77-80

1Q11 (=1QPs(b) (30 B.C. to 68 A.D.) Psalm 126:6; 127; 128:2-3

1Q12 (=1QPss(c)) (30 B.C. to 68 A.D.) Psalm 44:1-8,22-24

1Q16 has Psalm 68:12, 25-26, 29-30

2Q14 (30 B.C. to 68 A.D.) Psalm 103:2,4,6,8-11; 104:6,8-9,11

3Q2 (30 B.C. to 68 A.D.) Psalm 2:6-7

4Q83 (=4QPss(a)) (200-100 B.C.) Psalm 5:8-12; 6:1,3,5; 25:8,10,12,15; 31:23-24; 33:2,4,5,6,8,10,12,20,21; 34:20-21; 35:2,13-18,20,26-27; 36:2,4-6,8; 38:1,3,5,7-9,11,13,15-22; 71:1-14; 47:2; 53:1,3-4,6; 54:1,3-4; 56:3; 62:12; 63:2,4; 66:16,18-20; 67:1,3-7; 69:1-18

4Q84 (=4QPss(b) (2nd century B.C.) (or 30-68 A.D.) Psalm 91:5-6,7-8,12-15; 92:3-7,12-14; 93:5; 94:1-4,7-14,16-18,21-22; 96:2; 98:4-5; 99:5-6; 100:1-2; 102:4,9-28; 103:1-6,9-14,20-21; 112:4-5; 113:1; 115:2-3; 116:17-19; 118:1-3,5-12,18029,23-26,29)

4Q85 (=4QPss(c)) Psalm 16:6-10; 17:1; 18:1-13,15-17,31-35,38-40

4Q86 (=4Qpss(d)) Psalm 106:48; 147:1-20; 104:1-5,8-11,14-15,22-26,33-35

4Q87 (=4QPs(e)) (2nd century B.C.) Psalm 6:9-11; 77:1; 78:6-7,31-33; 81:1-2; 86:10-11; 88:1-4; 89:43-47,49-52; 103:22; 109:1,8,13-14; 114:5; 115:15-18; 116:1-4; 118:29; 104:1-3,20-22; 105:1-3,23-25,36-45; 106:1; 120:5-7; 125:1-5; 126:1-6; 129:8; 130:1-7

4Q88 (=4QPss(f)) Psalm 22:13-16; 107:2-5,8-16,18-19,22-30,35-42; 109:4-7,24-28, Apostrophe to Zion, Eschatological Hymn, Apostrophe to Judah

4Q89 (=4QPss(g)) Psalm 119:37-46,49-50,73-74,81-83,89-92

4Q90 (=4QPss(h)) Psalm 119:10-21

4Q91 (=4QPss(j)) Psalm 48:1-2,4,6,8; 49:5,8-11,14,16; 51:1-4; then 48:1-3,5,7,9; 49:6,9-12,15,17; 51:2-5

4Q92 (=4QPss(k)) Psalm 135:6-7,10-13,15-16; 99:1-2,5

4Q93 (=4QPss(l) (50-1 B.C.) Psalm 104:3-5,11-12

4Q94 (=4QPss(m)) (30- B.C. – 68 A.D.) Psalm 93:3-5; 95:3-7; 97:6-9; 98:4-8

4Q95 (=4QPss(n)) 30 B.C. – 68 A.D.) 135:6-9,11-12; 136:23-24

4Q96 (=4QPss(o)) (50 – 1 B.C.) Psalm 114:7; 115:1-2,4; 116:3,5,7-10

4Q97 (=4QPss(p) (30 B.C. – 68 A.D.) Psalm 143:2-4,6-8

4Q98 (=4QPss(q) (50-68 A.D.) Psalm 31:23-24; 33:1-18; 35:4,6,8,10,12,14-15,17,19-20

4Q98a (=4QPss(r)) (30 B.C. to 68 A.D.) Psalm 26:7-12; 27:1; 30:8-12

4Q98b (=4QPss(s)) (50-68 A.D.) Psalm 5:7-6:1

4Q98c (=4QPss(t)) (50-68 A.D.) Psalm 88:14-16

4Q98d (=4QPss(u)) (about 50 A.D.) Psalm 42:4

4Q98e (=4QPss(v)) (100-30 B.C.) Psalm 99:1

4Q98f (=4QPss(w)) (125-75 B.C.) Psalm 112:1,3,5,7,9

4Q98g (=4QPss(x)) Psalm 89:19-30 verse order I 19-20-21-25-22-26-27-30

Jushua

4Q171 has Psalm 37:5-15; 37:16-26,28-40; 45:1-2; 60:8-9

4Q173 has Psalm 127:2-3,5;129:7-8

4Q521 has Psalm 146:7-8

4Q522 (70-30 B.C.) Psalm 122:1-9. Prophecy of 4Q174 has Psalms 1:1qa; 2:1-2; 5:2-3a

4Q177 has Psalm 6:2-4; 11:1-2; 12:1; 12:7; 13:2-3; 13:5; 16:3; 17:1; 17:2

4Q381 has Psalm 86:16,17; 89:7; 89:10-12,14

4Q436 has Psalm 51:17 (cf.)

4Q437 has Psalm 37:15; 63:7

4Q381 has Psalm 19:2; 18:6; 18:6-7

4Q434 has Psalm 34:7

4Q504 has Psalm 79:8

5Q5 (1-68 A.D.) Psalm 119:99-101,104,113-120,138-142

6Q5 (about 50 A.D.) Psalm 78:35-37

8Q2 is Psalms 17:5-9,14; 18:6-9, 10-13.

(the site http://dssenglishbible.com./scroll8Q2 says different. It says Psalm 17:5-9,14; 18:5-12)

11Q5 (=The Psalms scroll) appears to be a prayer book of Psalms written between 1 and 50 A.D. with the Psalms in a different order. According to Responses to 101 Questions on the Dead Sea Scrolls, the order is Ps 101:1-8; 102:1-2, 18-29; 103:1; 109:21-31; 105:25-45; 146:9-10; 148:1-12; 121:1-8; 122:1-9; 123:1-2; 124:7-8; 125:1-5; 126:1-6; 127:1; 128:4-6; 129:1-8; 130:1-8; 131:1; 132:8-18; 119:1-6,15-28,37-49,59-73,82-96,105-120128-142, 150-164,171-176; 135:1-9,17-21; 136:1-16,26b; 118:1,15,16,8,9,29; 145:1-7,13-21+7; Syriac Psalm 2; a Plea for Deliverance, Ps 139:8-14; 137:1,0; 138:1-8; Sirach 51:13-20b,30; Apostrophe to Zion; Ps 93:1-3; 141:5-10; 133:1-3; 144:1-7,15; Syriac Psalm 3, Psalm 142:4-8; 143:1-8; 149:7-9; 150:1-6; Hymn to the Creator; 2 Samuel 23:7; list of David’s psalms; 140:1-5; 134:1-3; 151A,B (= Syriac Psalm 1).

This is the scroll that contains a “Psalm 151” as well as other non-canonical writings, “Plea for Deliverance”, Apostrophe to Zion, Hymn to the Creator, and others. See Responses to 101 Questions on the Dead Sea Scrolls p.38-39 for more info.

The site http://dssenglishbible.com/scrolol11Q5.htm says somewhat different. Is says Ps 101; 102:1-3,18-19; 103:1; 109:21-31; 118:25-29; 104:1-6,21-35; 147:1-2,18-20; 105:1-11,25-35,38-39,41-42,44-45; 146:9-10; 148:1-13; 121; 122; 123:1-2; 124:7-8; 125; 126; 127:1; 128:3-6; 129; 130; 131:1, 132:8-18; 119:1-6,15-28,37-49,59-72.82-96,105-120,128-142,150-164,171-176; 135:1-9,17-21; 136:1-26; 118:1,15-16,8-9,29; 145:1-7,12-21; Apocryphal Psalm 154:3-19; Non-canonical Psalm “Plea for Deliverance;” 139:8-24; 137:1, 9; 138; Ben Sirach 51:13-23, 30; Non-canonical Psalm “Apostrophe to Zion;” 93:1-3; 141:5-10; 133:1-3; 144:1-7, 15; Apocryphal Psalm 155; 142:3-7; 143:1-8; 149:7-9; 150; Non-canonical Psalm “Hymn to the Creator;” 2 Samuel 23:7; Non-canonical prose section “David’s Compositions;” 140:1-4; 134:1-3; Apocryphal Psalm 151a; Apocryphal Psalm 151b:1)

11Q6 has Psalms 77:17-20; 78:1; 119:163-165; 118:1,15-16 (118:2-14 were never there), unknown psalm, Apostrophe to Zion psalm, 141:10; 133:1-3; 144:1-2; 109:2-4

11Q7 (=4QPss(c)) (30 B.C. – 68 A.D.) Ps 2:1-8; 12:4-8; 13:1-2,4-5; 14:1-6; 17_9-15; 18:1-11,14-16; 19:3-4,6-7; 25:2-3,5-7

11Q8 (=4QPss(d)) (30 B.C) - 68 A.D.) Ps 6:1-3; 9:2,4-5; 18:25-28,38-39,41; 36:12; 37:1-5; 39:12-13; 40:1; 43:1-3; 45:5-7; 59:3-5,7; 60:7; 68:2-4,13,15-17; 78:5-12,36-37; 81:3-8; 86:10-13,11-14; 115:16-18; 116:1,3

11Q9 (=11QPss(e)) has fragments of Psalms 36-37 and 86. (http://dssenglishbible.com/scroll11Q9.htm says different. It says Ps 50;3,5,7)

11Q11, while a non-Biblical manuscript, has a section that quotes Psalm 91:1-16 in col.5 lines 3-14.

(See http:// http://dssenglishbible.com for more info.) (The Dead Sea Scrolls Translated p.377-378)

11Q13 has Psalms 7:7-8; 82:1-2

Dead Sea Scroll commentary on Psalm 37 (The Dead Sea Scrolls Today p.50-51.)

Masada

Masada Psalms(a) (1-50 A.D.) has Psalm 81-85:5

Masada Psalms(b) (50-1 B.C.) has Psalm 150:1b-6

Nahal Hever in the Cave of Letters (50 B.C. to 100 A.D.) has Psalms (5/6Hev 1b). A fragment of another Nahal Hever scroll has Psalm 7:12-17; 8:1,3-9; 9:12-21; 10:1-6,8-10,18; 11:1-5; 12:5-8; 13:1-2; 14:2-4; 15:1-5; 16:1; 18:5-12,16-35,37-42; 22:3-8,14-20; 23:2-6; 24:1-2; 25:4-7; 29:2; 30:2; 31:1-21 (http://dssenglishbible.com/scrollnhpsalms.htm  (It is dated between 106-135 A.D. according to the Biblical Archaeology Review Jan/Feb 2001 p.30-31)

Overall, preserved in the Dead Sea scrolls and Nahal Hever are the following 1181 verses out of 2460 total verses of Psalms (48.0 %)

Ps 2:1-8; 5:8-13; 6:1-4; 7:13-18; 8:1,4-10; 9:2-7,12-21; 10:1-6,8-9,18; 11:1-4; 12:4-8; 13:1-3,5-6; 14:1-6; 15:1-5; 16:1,7-9; 17:1, 5-15; 18:1-36,38-43; 19:3-8; 22:4-9,13-21; 23:2-6; 24:1-2; 25:2-7,15; 26:7-12; 27:1,12-14; 28:1-4; 29:1-2; 30:9-13; 31:3-25; 33:1-14,16-18; 34:21-22; 35:2,4-5,8,10,12,13-20,26-27; 36:1,3,5-7,9,13; 37:1-4,5?,18-19; 38:2,4-6,8-10,12,16-23; 39:13-14; 40:1-2; 42:5; 43:1-3; 44:3-5,7,8-9?,9,23-25; 45:6-11,15; 47:2; 48:1-3,5,7,9; 49:1-17; 50:3-7,14-23; 51:1-6; 52:6-11; 53:1,4-5,7; 54:2-3,5-6; 56:4; 59:5-6,8; 60:9? or 19:3?; 62:13; 63:2,4; 66:16,18-20; 67:1-2,4-8; 68:1-5,16-18; 69:1-19; 71:1-14; 76:10-12; 77:1,18-21; 78:1,4-12,31-33,36-37; 81:2-17; 82:1-8; 83:1-19; 84:1-13; 85:1-6,8; 86:10-14; 88:1-2,4-5,15-17; 89:20-23,26-38,44-48,50-53; 91:1-16; 92:4-8,12-15; 93:1-5; 94:1-4,8-14,17-18,21-22; 95:3-7,11; 96:1-2; 97:6-9; 98:4-8; 99:1-2,5-6; 100:1-2; 101:1-8; 102:1-2,18-29; 103:1-6,8-14,20-21; 104:1-6,8-12,14-15,20-35; 105:1-11,23-26,28-29?,30-31,33-45; 106:1?,48?; 107:2-5,8-16,18-19,22-30,35-42; 109:1?,4-7,8?,13,21-22,24-31; 112:1,3-5,7,9; 113:1; 114:5?,7; 115:1-4,15-18; 116:1-3,5,7-10,17-19; 118:1-3,6-10,12,15-16,18-20,23-29; 119:1-6,10-28,31-34,37-50,59-74,77-96,99-101, 104-120,128-142,150-165,171-176; 120:6-7; 121:1-8; 122:1-9; 123:1-2; 124:7-8; 125:1-5; 126:1-6; 127:1-5; 128:3-6; 129:1-8; 130:1-8; 131:1; 132:8-18; 133:1-3; 134:1-3; 135:1-13,15-21; 136:1-16,22-24,26: 127:1,9; 138:1-8; 139:8-24; 140:1-5; 141:5-10; 142:4-8; 143:1-8; 144:1-7,15; 145:1-7,14-21; 146:1?; 146:9,10; 147:1-4,13-20; 148:1-12; 149:7-9; 150:1-6; 151:1-7; 154:3-20; 155:1-19. See The Meaning of the Dead Sea Scrolls for more details.

The Psalms Bodleian fragment of the Greek Septuagint is from the second or third century A.D. according to Manuscripts of the Greek Bible p.39.

Christian Bible manuscripts, from about 300 A.D., contain the Old Testament, including Psalms.

p72 (=Bodmer VII and VIII) contains among other works Psalms 33 and 34 in Greek. It is dated ca.300 A.D. in The Text of the Earliest New Testament Manuscripts p.479.

Vaticanus (325-350 A.D.) has preserved all of Psalms, except Psalms 105:27-137:6. (Psalm 105:27-137:6 was added to Vaticanus in the 15th century, so that addition does not count.)

Sinaiticus (340-350 A.D.) has preserved all of Psalms. It has 151 Psalms. It starts the page after Malachi ends. It ends the page before Proverbs starts.

Alexandrinus (c.450 A.D.) has preserved all of Psalms except Psalms 49:20-79:11.

p.Vindob G39777 (=Papyrus Vindobonensis (Vienna) G 39777) verses of Psalm 68 and 80 in Symmachus' Greek translation.

Q: Which early writers referred to Psalms?

A: Pre-Nicene writers who referenced or alluded to verses in Psalms are:

The Jewish writer Philo of Alexandria (15/20 B.C.-50 A.D.) was a Jewish commentator who wrote about the time of Jesus. Most of his writing deals with the Torah, but he still quoted from Psalms. Philo wrote in Greek, but his references agree more with the Masoretic text than the Septuagint. Here is what he quoted in Psalms. 23:1; 26:1; 30:19; 36:4; 47:4; 42:3; 45:5; 61:12; 65:10; 75:9; 77:49; 79:7; 80:5; 84:11; 94:9; 100:1; 113:25. See The Works of Philo : Complete and Unabridged. New Updated Version for more info.

Clement of Rome (96-98 A.D.) in 1 Clement chapter 18 quotes Psalm 51:1-7 saying David said this to God. He also extensively quotes Psalm 139:7-10 in chapter 28.

Clement of Rome (96-98 A.D.) quotes all or part of 50 verses in Psalms. They are: Psalm 2:7,8 in ch.36 p.15; 110:1 (also Hebrews 1:13) in ch.6 p.15; 3:6 (paraphrase) in ch.26 p.12; 18:25,26 p.12; 19:1-3 ch.26 p.12; 22:6-8 p.9; 31:18 p.9; 32:10; p.11; 34:11-17 p.11; 37:35-37 p.8; 51:1-17 p.10; 62:4 p.9; 78:36,37 p.9; 89:21 p.10; 104:4 p.15; 119:83 p.10; 134:7-10 ch.28 p.12; 139:15 p.15

The Epistle of Barnabas (c.70-130 A.D.) quotes 16 verses in Psalms. They are: Psalm 1:1 in ch.10 p.143, Psalm 1:3-6 in ch.11 p.144; 18:44 in ch.8 p.142; 22:17,18b in ch.6 p.140; 22:21 in ch.6 p.140; 22:23 in ch.6 p.141; 34:11-13 in ch.8 p.142; 110:1 in ch.12 p.145; 118:22,24 in ch.6 p.140. On the other hand, The Epistle of Barnabas has confused quotes, possibly combining different verses on Psalm 42:2 p.141; 51:19 p.138; 119:120 p.140

Justin Martyr (c.138-165 A.D.) did not write Bible manuscripts, but he quoted so much of Psalms that his writings could almost be considered as a partial Bible manuscript. Justin Martyr in quoted all of Psalm 22 in Dialogue with Trypho ch.98 p.248. He quotes Psalm 51 in Dialogue with Trypho the Jew ch.22 p.205. Justin quotes at least 141 verses from Psalms. They are: all of Psalms 1 and 2; Psalm 3:4,5; 8:3; 18:43; 19:1-6; 22:7,16,17,18; all of Psalm 24; 32:2; 45:6-11; 47:5-9; all of Psalm 50; 68:18,19; all of Psalm 72 and 82, 90:4; 95:1,5; 98; all of Psalm 99; all of Psalm 110; 115:5,16; 118:24; 128:3; 148:1,2

Melito/Meleto of Sardis (170-177/180 A.D.) lists all the books of the Old Testament, and he includes every book we have except Nehemiah and Esther. Fragment 4 From the Book of Extracts p.759. Melito of Sardis quotes Psalm 2:1-2 as “David says” in On Pascha Stanza 62 p.53

Theophilus of Antioch (168-181/188 A.D.)

Irenaeus of Lyons (182-188 A.D.) quotes about 100 verses from Psalms.

Caius (190-217 A.D.) ch.2.1 p.601 mentions Psalms

Clement of Alexandria in The Stromata (193-202 A.D.) book 2 ch.15 p.363 quotes Psalm 1:4-5 as “by the prophet.”

Tertullian (198-200 A.D.) “Again in Psalms, David says…” and refers to Psalms 19:4. An Answer to the Jews ch.5 p.156

Theodotus the probable Montanist (ca.240 A.D.) quotes from Psalm 19:1 in Excerpts of Theodotus ch.50-52 p.49. He also quotes Psalm 18:43,50; 18:1. He quotes half of 19:8 in ch.58 p.50. He also quotes Psalm 19:12 from the Septuagint.

Hippolytus (222-235/6 A.D.)

Origen (225-254 A.D.)

Novatian (250/254-256/7 A.D.)

Anonymous Treatise Against Novatian (250/4-256/7 A.D.) ch.10 p.660 quotes Psalm 89:30 as by David.

Treatise On Rebaptism (c.250-258 A.D.) ch.17 p.677 “which is the Spirit of the Angel, as saith the Scripture” and he quotes Psalm 104:4.

Cyprian of Carthage from 246 to his martyrdom in 258 A.D.. He quotes from Psalms as being from Psalms in Treatise 12 the third book 1,10,16,68,114,119 among other places. Cyprian also quotes from Tobias, Ecclesiasticus, Maccabees, and additions to Daniel in the apocrypha.

Cyprian of Carthage (c.246-258 A.D.) “In Isaiah … in the 117th Psalm … Also in Zechariah … Also in Deuteronomy: … Also in Jesus [Joshua] the son of Nave” Treatises of Cyprian Treatise 12 ch.2.16

Firmilian of Caesarea to Cyprian (256 A.D.)

Dionysius of Alexandria (246-256 A.D.) quotes Psalm 31:5 as by David in Exegetical Fragment 2 p.112

Dionysius of Rome (259-269 A.D.) (allusion)

Victorinus of Petau (martyred 304 A.D.) (allusion)

Methodius of Olympus and Patara (270-311/312 A.D.)

Lactantius (c.303-c.325 A.D.) quotes Psalm 110:1 as “the 109th psalm” The Divine Institutes book 4 ch.12 p.111

Alexander of Alexandria (313-326 A.D.) “And to confirm this insane doctrine, playing with Holy Scripture, they [Arians] bring forward what is said in the Psalms respecting Christ:” and quote Psalm 45:7. Epistles on the Arian Heresy Epistle 1 ch.3 p.292

After Nicea (325 A.D.)

Augustine of Hippo (338-340 A.D.) wrote an entire commentary on Psalms.

Hegemonius (c.351 A.D.) Archelaeus’ Disputation with Manes (262-278 A.D.)

Cyril of Jerusalem (c.349-386 A.D.) mentions Judges 3:10 as in the Book of Judges, David in the Books of the Kingdoms, Psalms, 2 Chronicles 15:1 in Chronicles, Nehemiah 9:20 as Ezra (Ezra and Nehemiah were one book). Catechetical Lectures Lecture 16.28 p.122

Ambrose of Milan (370-390 A.D.) mentions the Book of Judges and the Book of Psalms. Of the Holy Spirit book 1 ch.16 p.95

Gregory Nanzianus (330-391 A.D.) mentions Psalms in his poem of scripture. Gregory's poem is (in Greek) in Gregory vol.37 of Migne's Patrologia Graeca, cols. 471-474 (Carmina Dogmatica, Book 1, section 1, Carmen XII) See http://www.bible-researcher.com/gregory.html for more info.

Pacian of Barcelona (342-379/392 A.D.) quotes Psalm 92:1 as by David. Letter 3 ch.17.2 p.59

Epiphanius of Salamis (360-403 A.D.)

John Chrysostom (-407 A.D.) quotes Psalms 2:1,2 by David in Commentary on Matthew Homily 36.3 p.240

Orosius/Hosius of Braga (414-418 A.D.) refers to Psalm 141:3 as by David. Defense Against the Pelagians ch.11 p.128

Sulpicius/Sulpitius Severus (363-420 A.D.) quotes Psalms 8:3 as Psalms in the Life of St. Martin ch.9 p.8

Among heretics and spurious books

Tatian, Encratite heretic (c.172 A.D.)

The Pelagian heretic Theodore of Mopsuestia (392-423/429 A.D.) refers to David in the Psalms. Commentary on Joel Preface p.104

Q: In Ps, what are the heading differences between the Hebrew Masoretic text and the Greek Septuagint?

A: The Expositor’s Bible Commentary volume 5 p.18-19 says that adding information at the beginning or end of a manuscript was very common. The Septuagint says Psalms 33,43,71,91,93-99, 104, 137 were by David, but the Masoretic text does not say this. The Masoretic text says that Psalms 122 and 124 were by David, but the Septuagint does not say this. Also, the Septuagint translators apparently did not understand the musical terms in the headings.

Q: In Ps, what are some of the translation differences between the Hebrew, Greek Septuagint, Justin Martyr, and other writers?

A: There are two general differences and then the specific differences.

The numbering of Psalms is slightly different. Using the numbers in the Masoretic text as the basis, the Septuagint combines psalms 9-10 and psalms 114-115. It splits Psalm 116:1-9 and verses 10-19 into two psalms, and splits Psalm 147:1-11 and verses 12-20 into two psalms.

Bear in mind that Hebrew tenses are more fluid than Greek; even some English translations translate the tense of some Hebrew words differently.

For specific translation differences, here are a few examples, from Psalms 1 and 2, and Psalm 119:1-70. The first phrase is from the Hebrew and the second from the Greek Septuagint Translation.

Ps 1:1 “scorners/scornful” (Masoretic text, Justin Martyr 147-151 A.D.) vs. “pestilent” (Septuagint, Clement of Alexandria (193/217/220 A.D.) The Instructor book 2 ch.14)

Ps 1:2 “is only in the law” (Masoretic text) vs. “is in the law” (Septuagint, Justin Martyr 147-151 A.D.)

Ps 1:2 “meditates” (Masoretic text) vs. “will meditate” (Septuagint, Justin Martyr 147-151 A.D.)

Ps 1:3 “seasons” (Masoretic text) vs. “season” (Septuagint, Epistle of Barnabas 100 A.D., Justin Martyr 147-151 A.D.)

Ps 1:3 “wither” (Masoretic text, Justin Martyr 147-151 A.D.) vs. “fall off” (Septuagint) vs. face (=wither?) (Epistle of Barnabas 100 A.D.)

Ps 1:4 “only/even the chaff” (Masoretic text, Epistle of Barnabas 100 A.D.) vs. “the chaff” (Septuagint, Justin Martyr 147-151 A.D.)

Ps 1:4 “drives about” (Masoretic text) vs. “scatters/sweeps away from the surface of the earth” (Septuagint, Epistle of Barnabas 100 A.D., Justin Martyr 147-151 A.D.)

Ps 2:1 “conspire” (Masoretic text according to NIV 1985 footnote) vs. “assemble” (Jewish Tanach) vs. rage (Masoretic text, green’s literal translation) (ragash) vs. “rage” (Septuagint, Acts 4:25) (ephruassan, form of phruasso)

Ps 2:1 “meditate” (Masoretic text) vs. “imagine” (Septuagint, Justin Martyr 147-151 A.D.)

Ps 2:2 “set themselves … plotted/take counsel” (Masoretic text, Justin Martyr 147-151 A.D.) vs. “stood up … gathered” (Septuagint)

Ps 2:2 “anointed one” vs. “Christ” (Christ means anointed one, but the significant point is that the Jewish Septuagint translators used this for the Messiah centuries before Christ came.) vs. “anointed” (Justin Martyr 147-151 A.D.)

Ps 2:3 “we will break” (Masoretic text) vs. “let us break” (Septuagint, Justin Martyr 147-151 A.D.)

Ps 2:4 “laugh” (Masoretic text) vs. “laugh them to scorn” (Septuagint) vs. “laugh at them” (Justin Martyr)

Ps 2:5 “terrify” (Masoretic text) vs. “trouble/vex” (Septuagint, Justin Martyr 147-151 A.D.)

Ps 2:6 “Yea I have set my king” (Masoretic text) vs. “But I have been made king by him” (Septuagint, Justin Martyr 147-151 A.D.)

Ps 2:8 “the nations” (Masoretic text) vs. “heathen” (Septuagint, 1 Clement ch.36 p.15 96-98 A.D., Justin Martyr 147-151 A.D.)

Ps 2:9 “break them” (Masoretic text and Justin Martyr 147-151 A.D.) vs. “rule them” (Septuagint)

Ps 2:11 “rejoice” (Masoretic text, Justin Martyr 147-151 A.D.) vs. “rejoice in him” (Septuagint)

Ps 2:12 “Kiss the son” vs. “Accept correction” (Septuagint) vs. “Embrace instruction” (Justin Martyr 147-151 A.D.)

The NRSV footnote says the meaning of Psalm 11:b-12a is uncertain.

Ps 2:12 “perish from the way” (Masoretic text) vs. “perish from the righteous/right way” (Septuagint, Justin Martyr 147-151 A.D.)

Ps 2:12 “kindled but a little” (Masoretic text) vs. “suddenly kindled” (Septuagint, Justin Martyr 147-151 A.D.) (The NASB footnote says it could mean quickly, suddenly, easily)

Ps 2:12 “fleeing to Him for refuge” (Masoretic text) vs. “trust in him”. (Septuagint, Justin Martyr 147-151 A.D.)

Ps 3:2 “him” (Masoretic text, Septuagint) vs. “you” (Syriac) (In this context there is no difference in meaning)

Ps 3:2 “selah” [uncertain meaning] (Masoretic text) vs. “pause” (Septuagint)

Ps 6:6 “grow weak” (Masoretic) vs. “grow wearied” (Septuagint) vs. “grow old” (Symmachus and Aquila) (The Expositor’s Bible Commentary vol. 5 p.99)

Ps 8:2 “works” Masoretic) vs. “work” a number of Hebrew manuscripts and the Cairo Geniza. (See The Expositor’s Bible Commentary vol. 5 p.112)

Ps 16:10 “For … soul in the grave (sheol) … see corruption” vs. “Because … soul in hell (Hades) … see corruption” (The Expositor’s Bible Commentary vol. 4 p.935)

Ps 22:16 “pierced” (Masoretic text, Justin Martyr 147-151 A.D.) vs. “like a lion” (See the discussion on Psalm 22:16 for more info.)

Ps 26:8 “house where you live” vs. “the beauty of your house”

Ps 31:6 “I hate” (Masoretic text) vs. “You hate” (Septuagint, Syriac)
Ps 34:8 “Lord is good” (almost all manuscripts) vs. “Christ is God” (one letter difference in Greek. Clement of Alexandria misread this in Exhortation to the Heaven ch.9 p.196.) This obvious misread is not counted in the totals.

Ps 38:19 “living” (Masoretic text) vs. “without cause” (4QPSa)

Ps 38:23 [absent] (Masoretic text) vs” Make haste to help me, O my Lord, my salvation.” (Greek, Latin, Ethiopic, some Arabic, Latin Veronense, Syriac Psalterum Medilanense, ). See the Keil-Delitzsch Commentary on the Old Testament vol.5 part 2 p.25 for more info.

Ps 40:6 “ears” (Masoretic text) vs. “body” (Septuagint, Symmachus, Theodotion). The Dead Sea scrolls do not have Ps 40:6.

Ps 45:7b “God, Your God, has anointed you” vs. “O God, Your God, has anointed You” (Aquila’s translation) New International Commentary p.1307.

Ps 51:5 “iniquity … sin” vs. “iniquities … sins”

Ps 51:13 “your ways” (most Masoretic) vs. “your way” (some Hebrew manuscripts and Syriac)

Ps 57:7 “because of wickedness” vs. “on no account”

Ps 57:6 “I was bowed down” vs. “the bowed down my soul”

Ps 76:4 “mountains for prey” vs. “everlasting mountains” (NRSV, The Expositor’s Bible Commentary volume 5 p.496)

Ps 96:1 “rejoice among the nations” (Masoretic text, Septuagint) vs. “rejoice among the nations. The Lord has reigned from the tree.” (First Apology of Justin Martyr (147-151 A.D.) ch.41 p.176)

Ps 110:1 “footstool for your feet” vs. “footstool” (Epistle of Barnabas 100-150 A.D. ch.8 p.142)

Ps 110:3 “from the womb of the dawn” (Masoretic) vs. “womb before the morning” (Septuagint) vs. “womb, before the morning star” (Hippolytus in Against the Heresy of One Noetus 14 p.229)

Ps 119:2 “keep” vs. “search out”

Ps 119:2 “seek him” vs. “diligently seek him”

Ps 119:3 “They also do not work evil; they walk in his way” vs. “For they that work iniquity have not walked in his ways.”

Ps 119:6 “look to” vs. “respect”

Ps 119:9 “purify his way” vs. “direct his way”

Ps 119:9 “to keep it according to your word” vs. “by keeping your words”

Ps 119:10 “let me wander” vs. “cast me away”

Ps 119:14 “delighted” vs. “rejoiced”

Ps 119:16 “word” vs. “words”

Ps 119:17 “Deal bountifully” vs. “Render recompense”

Ps 119:17 “word” vs. “words”

Ps 119:21 “the curse ones who” vs. “cursed are they that”

Ps 119:22 “kept” vs. “sought out”

Ps 119:23 “meditates” vs. “was meditating”

Ps 119:24 “delight” vs. “meditation”

Ps 119:25 “clings” vs. “has cleaved”

Ps 119:26 “answer me” vs. “hear me”

Ps 119:27 “Make me understand” vs. “Instruct me”

Ps 119:28 “Lift me up … word” vs. “Strengthen me … words”

Ps 119:29 “lying” vs. “iniquity”

Ps 119:30 “held your judgments level” vs. “not forgotten your judgments” (the meaning is the same, but the Hebrew is colloquial)

Ps 119:32 “will run” vs. “ran”

Ps 119:33 “keep it to the end” vs. “seek it out continually”

Ps 119:34 “Make me understand … keep” vs. “Instruct me … search out”

Ps 119:35 “Make me walk” vs. “Guide me”

Ps 119:36 “unjust gain” vs. “covetousness”

Ps 119:37 “in your way” (Hebrew Masoretic text, Septuagint, Vulgate) vs. “according to your word” (two Masoretic manuscripts, the Dead Sea Scrolls, and Aramaic Targums)

Ps 119:38 “who is devoted to Your fear” vs. “he may fear you”

Ps 119:39 “fear” vs. “have feared”

Ps 119:41 “mercies” vs. “mercy”

Ps 119:42 “trust” vs. “have trusted”

Ps 119:43 “hoped” vs. “longed”

Ps 119:46 “will speak … will not be ashamed” vs. “spoke … was not ashamed”

Ps 119:47 “will delight … loved” vs. “meditated … loved exceedingly”

Ps 119:48 “will lift … that I love … will meditate” vs. “lifted … which I loved … meditated”

Ps 119:49 “word” vs. “words”

Ps 119:50 “my comfort” vs. “has comforted me”

Ps 119:51 “scorned me” vs. “transgressed”

Ps 119:53 “Hot zeal” vs. “Despair”

Ps 119:56 “kept” vs. “diligently sought”

Ps 119:57 “Jehovah is my portion” vs. “You are my portion, O Lord”

Ps 119:58 “face” vs. “favour / presence / countenance”

Ps 119:60 “hurried and delayed not” vs. “prepared myself and was not terrified”

Ps 119:65 “done good” vs. “wrought kindly”

Ps 119:66 “good judgment and knowledge” vs. “kindness, and instruction”

Ps 119:67 “but now” vs. “therefore”

Ps 119:68 “do good” vs. “in your goodness”

Ps 119:69 “The proud have forged a lie” vs. “The injustice of the proud has been multiplied”

Ps 119:69 “keep” vs. “search out”

Ps 119:70 “like fat, without feeling” vs. “curdled like milk”

Ps 119:70 “delight” vs. “have meditated”

Ps 143:2 “In you I take shelter (Masoretic text) vs. “To you I flee” (Septuagint, Vulgate)

Ps 144:2 “my people” (some Masoretic texts, Septuagint, Vulgate) vs. “my peoples” (some Masoretic texts, Syriac, Targums, and Dead Sea Scroll 11QPSa)

Ps 145 absent vs. “Blessed be the LORD and blessed be his name forever and ever” at the end of every single verse in Psalm 145 (1QPSa).

Ps 145:5 “I will meditate” (Masoretic text, Targums) vs. “They will meditate” (Septuagint, Syriac, Dead Sea Scrolls)

Ps 145:6 absent (Masoretic text) vs. “They will speak” (1QPSa)

Ps 145:13 absent in Masoretic text vs. “The Lord is faithful in all his words, and gracious in all his deeds.” (starts with the Hebrew letter nun) present in a late Medieval Latin manuscript, Old Greek Septuagint, Syriac, and the Dead Sea Scroll 11QPsa.) In Psalm 145 every verse starts with a successive letter of the Greek alphabet, and “n” is missing in the Masoretic text. The Medieval manuscript (Kennicot 145) has “LORD” and the Dead Sea scroll has “God”. See The Dead Sea Scrolls & Modern Translations of the Old Testament p.123,126 for more info.

As a side note, there are 2,439 total verses in Psalms. Psalms is subdivided into five books: Book 1 is Psalms 1-41 and has 608 verses. Book 2 is Psalms 42-72 and has 452 verses. Book 3 is Psalm 73-89 and has 357 verses. Book 4 is the smallest book, from Psalm 90-106 with 321 verses. Book 5 is the largest book, of Psalm 107-150 with 7-1 verses.

   Bibliography for this question: the Hebrew translation is from Jay P. Green’s Literal Translation and the Septuagint rendering is from Sir Lancelot C.L. Brenton’s translation of The Septuagint : Greek and English. The Expositor’s Bible Commentary and the footnotes in the NASB, NIV 1985, NKJV, and NRSV Bibles also were used.

For more info please contact Christian Debater™ P.O. Box 144441 Austin, TX 78714. www.BibleQuery.org