The MacArthur Study Bible, NKJV, page 273
I. Introductory Affirmation (11:1a)
II. The Two Voices
A. The Voice Urging Flight (11:1b-3)
B. The Voice Urging Faith (11:4-7)
11:1 In the LORD I put my trust. Lit. “I take refuge in the LORD.” God is the exclusive refuge for His persecuted children (cf. Pss. 16:1; 36:7).
11:3 These are the words of a committed but confused saint. His philosophical problem is, “In view of the crumbling of the theocratic society, what can one righteous person, out of a shrinking remnant, do?”
11:4a in His holy temple…in heaven. This emphasizes the transcendent throne room of God, yet God has sovereign sway over all the affairs of earth (cf. Hab. 2:20).
11:4b–5a His eyes behold…His eyelids test. His transcendence previously depicted does not negate His eminence here presented from the perspective of the divine scrutiny of all men, including the righteous (cf. Jer. 6:27–30; 17:10).
11:5b–6 His soul hates. This is undiluted, perfect retribution.
11:7a For the LORD is righteous. He loves righteousness. He Himself is the perfect norm or standard for all spiritual integrity.
11:7b His countenance. The marginal rendering is more suitable (cf. Pss. 17:15; 27:4; 63:2; 1 John 3:2).
Psalm 12
12:1–8 Men’s words do hurt, but the LORD’s words heal. These thoughts preoccupy David in Ps. 12. The psalm begins and ends with the reality of the current reign of the wicked. Yet amidst this very black setting, the gemstone truth of v. 5 shines all the more brightly. These 8 verses are characterized by subtle repetitions and bold contrasts. In the development of Ps. 12, David provides a model for passing a spiritual hearing test, in that genuine disciples listen to and properly respond to two radically different sources of speech.
I. Surviving the Propaganda of Depraved Speech (12:1-4)
A. By Prayer (12:1, 2)
B. By Petition (12:3, 4)
II. Security in the Protection of Divine Speech (12:5-8)
A. Its Divine Promises (12:5)
B. Its Divine Purity (12:6)
C. Its Divine Perseverance (12:7, 8)
Ps. 12:8
Messianic Prophecies in the Psalms
Prophecy: 1. God will announce Christ to be His Son
Psalm: 2:7
Fulfillment: Matthew 3:17; Acts 13:33; Hebrews 1:5
Prophecy: 2. All things will be put under Christ’s feet
Psalm: 8:6
Fulfillment: 1 Cor. 15:27, Hebrews 2:8
Prophecy: 3. Christ will be resurrected from the grave
Psalm: 16:10
Fulfillment: Mark 16:6, 7; Acts 13:35
Prophecy: 4. God will forsake Christ in His moment of agony
Psalm: 22:1
Fulfillment: Matthew 27:46; Mark 15:34
Prophecy: 5. Christ will be scorned and ridiculed
Psalm: 22:7, 8
Fulfillment: Matthew 27:39-43; Luke 23:35
Prophecy: 6. Christ’s hands and feet will be pierced
Psalm: 22:16
Fulfillment: John 20:25, 27; Acts 2:23
Prophecy: 7. Others will gamble for Christ’s clothes
Psalm: 22:18
Fulfillment: Matthew 27:35, 36
Prophecy: 8. Not one of Christ’s bones will be broken
Psalm: 34:20
Fulfillment: John 19:32, 33, 36
Prophecy: 9. Christ will be hated unjustly
Psalm: 35:19
Fulfillment: John 15:25
Prophecy: 10. Christ will come to do God’s will
Psalm: 40:7, 8
Fulfillment: Hebrews 10:7
Prophecy: 11. Christ will be betrayed by a friend
Psalm: 41:9
Fulfillment: John 13:18
Prophecy: 12. Christ’s throne will be eternal
Psalm: 45:6
Fulfillment: Hebrews 1:8
Prophecy: 13. Christ will ascend to heaven
Psalm: 68:18
Fulfillment: Ephesians 4:8
Prophecy: 14. Zeal for God’s temple will consume Christ
Psalm: 69:9
Fulfillment: John 2:17
Prophecy: 15. Christ will be given vinegar and gall
Psalm: 69:21
Fulfillment: Matthew 27:34; John 19:28-30
Prophecy: 16. Christ’s betrayer will be replaced
Psalm: 109:8
Fulfillment: Acts 1:20
Prophecy: 17. Christ’s enemies will bow down to Him
Psalm: 110:1
Fulfillment: Acts 2:34, 35
Prophecy: 18. Christ will be a priest like Melchizedek
Psalm: 110:4
Fulfillment: Hebrews 5:6; 6:20; 7:17
Prophecy: 19. Christ will be the chief cornerstone
Psalm: 118:22
Fulfillment: Matthew 21:42; Acts 4:11
Prophecy: 20. Christ will come in the name of the LORD
Psalm: 118:26
Fulfillment: Matthew 21:9
12:1 for the godly man ceases. His words and phraseology are deliberately hyperbolic, yet David’s perception indeed was that the pious have perished!
12:2–4 These smooth-talking sinners verbally abuse the remnant (vv. 2, 3) and verbally defy their Sovereign (v. 4).
12:3a May the LORD cut off all flattering lips. Here is a call for death in the light of sin. On the obnoxious sin of lying lips, cf. Ps. 5:9; Is. 30:10; Dan. 11:32; Rom. 3:13.
12:6 pure…purified. The LORD’s perfect words present a most radical contrast with the profane words of arrogant sinners. The purity of God’s Person assures the purity of His promises (cf. Ps. 19:7–10).
12:7, 8 The hostile realities of v. 8 call for the heavenly resources of v. 7.
Psalm 13
13:1–6 Psalm 13 launches with an explosion of 4 “How longs?” indicating another lament is about to begin. But David will shift radically from turmoil to tranquility in the space of 6 short verses through 3 levels of attitude.
I. Below “Sea Level” Expressions of Despair (13:1, 2)
II. “Sea Level” Expressions of Desires (13:3, 4)
III. “Mountaintop Level” Expressions of Delight (13:5, 6)
13:1, 2 These lines reintroduce the familiar triangle of the psalmist, his God, and his enemies. This 3-way relationship produces perplexity and pain. In view of God’s apparent absence (v. 1), he seems left to his own resources which are unable to deal with the reality of his enemies (v. 2).
13:4b–5b rejoice…rejoice. Using the same verb, he deliberately contrasts his enemy’s celebration with his own confidence in divine deliverance.
Psalm 14
14:1–7 Psalm 14, a wisdom poem, along with its nearly identical twin Ps. 53, contains profound deliberations on human depravity. David’s representative desire for deliverance (v. 7) provides the chorus to his two preceding dirges on depravity.
I. The Dirges on Depravity (14:1-6)
A. The First Dirge: In the Form of a Round, Addresses the Universality of Depravity (14:1-3)
B. The Second Dirge: In the Form of a Ballad, Addresses the Futility of Depravity (14:4-6)
II. The Chorus on Deliverance (14:7)
A. The Wish for It (14:7a)
B. The Worship Attending It (14:7b-c)
14:1 The fool. In the Bible, this designation carries moral rather than intellectual meaning (Is. 32:6).
14:1–3 The “alls” and “nones” of these lines make the indictments universally applicable. No wonder Paul included these indictments in Rom. 3:10–12. There is also a common scriptural association of doing with thinking.
14:4–6 The shift from third person affirmations about the wicked (vv. 4, 5) to the second person (v. 6a) intensifies this confrontation with divine judgment.
14:7 Zion. The place on earth where God was pleased to reveal His presence, protection, and power (cf. Pss. 3:4; 20:2; 128:5; 132:13; 134:3).
Psalm 15
15:1–5 Whereas Ps. 14 focused on the way of the wicked, Ps. 15 concentrates on the way of the righteous (cf. Ps. 1). The saved sinner is described as exhibiting indications of ethical integrity. These characteristics alternate in triplets of positive and negative descriptions. The whole psalm unfolds through a question-and-answer vehicle, and indeed it may be regarded as the ultimate Q and A session. With its focus on moral responsibility, the psalm offers a sequence of responses to the question of acceptable worship.
I. A Two-Part Question (15:1)
II. A Twelve-Part Response (15:2-5b)
A. Three Positively Phrased Ethical Characteristics (15:2)
1. His lifestyle exhibits integrity
2. His deeds exhibit justice
3. His speech exhibits reliability
B. Three Negatively Cast Ethical Characteristics (15:3)
1. He does not tread over people with his tongue
2. He does not harm his fellow man
3. He does not dump reproach upon family or friend
C. Three Positively Phrased Ethical Characteristics (15:4a-c)
1. He views the reprobate as rejected
2. He respects the people of God
3. He holds himself accountable
D. Three Negatively Cast Ethical Characteristics (15:4d-5b)
1. He is not fickle
2. He is not greedy
3. He cannot be bought
III. A One-Part Guarantee (15:5c)
15:1 Your tabernacle. Lit. “tent” (cf. Ps. 61:4; for possible background see 2 Sam. 6:12–17).
15:2–6 Notice the focus on life-and-lip qualities.
15:4 despised…honors. Whom God rejects, the psalmist rejects; whom God loves, he loves.
15:5 usury. Interest rates ran as high as 50 percent, but God’s law put strict regulations on borrowing and lending (see notes on Deut. 23:19, 20; 24:10–13). He…shall never be moved. This is an important promise in the light of its usage in Psalms and Proverbs (cf. Pss. 10:6; 13:4; 16:8; 46:5; 62:2, 6; Prov. 10:30).
Psalm 16
16:1–11 The only prayer of Ps. 16 comes in the first line. The rest of the psalm consists of David’s weaving together his personal testimonies of trust in the LORD. In view of this, David’s opening prayer is bolstered by two cycles of testimony.
I. David’s Introductory Prayer (16:1)
II. David’s Testimony (16:2-11)
A. His Testimony of Communion (16:2-4)
1. Its divine dimension (16:2)
2. Its human dimension (16:3, 4)
B. His Testimony of Confidence (16:5-11)
1. Its past and present dimensions (16:5–8)
2. Its present and future dimensions (16:9–11)
16:Title. A Michtam of David. Cf. Pss. 56; 57; 58; 59; 60. In spite of many conjectures, this designation remains obscure.
16:1 Preserve me. This is a frequent request begging God to protect the psalmist (cf. Pss. 17:8; 140:4; 141:9).
16:2 O my soul, you have said. The words in italics are supplied because there is a variant in the Heb. Bible concerning the verb. It may be just as well to regard the verb as a shortened form of “I said” (also occurring at 1Kin. 8:48; Job 42:2; Ps. 140:13; Ezek. 16:59). My goodness is nothing apart from You. I.e., “My well-being is entirely dependent upon You.”
16:4 He will have nothing to do with false gods or the people pursuing them.
16:5, 6 These lines use OT metaphors to describe the blessing of God.
16:9 my glory. Starting back at v. 7, the psalmist referred to his core of being as lit. “my kidneys,” then “my heart,” now “my glory,” and next “my flesh” and “my soul.” The anthropological terms stand for the whole person, so it is best to consider “my glory” as referring to that distinctive way in which man is created in the image of God, i.e., his intelligence and ability to speak.
16:10 These words expressed the confidence of the lesser David, but were applied messianically to the resurrection of the Greater David (the Lord Jesus Christ) both by Peter (Acts 2:25–28) and Paul (Acts 13:35).
Psalm 17
17:1–15 This “prayer” of David brims with petitions, as many as seventeen of them depending upon the translation of certain Heb. verb forms. There are many literary parallels with Ps. 16. Although the psalm shows indications of mixed forms, it is essentially a prayer for protection. David is fond of using themes and phrases from the Exodus narrative (cf. Ex. 15; Deut. 32). A logical chiastic development is detected in its verses, with the focus shifting from the psalmist (vv. 1–8) to his enemies (vv. 9–12), remaining on his enemies in vv. 13, 14, then shifting back to David (v. 15). Or viewing its development from another angle, David approaches the divine court with 3 clusters of appeals in seeking justice.
I. Appeals Dealing with Response and Recognition (17:1-5)
II. Appeals Dealing with Rescue and Relief (17:6-12)
A. His Need for Rescue Is Presented (17:6-8)
B. His Need for Relief Is Documented (17:9-12)
III. Appeals Dealing with Retribution and Rest (17:13-15)
A. His Anticipation of Their Retribution (17:13, 14)
B. His Assurance of His Own Rest (17:15)
17:Title This is the first psalm simply entitled “a prayer” (cf. Pss. 86; 90; 102; 142).
17:1, 2 The introductory language is that of the law court, and David stands before the ultimate Chief Justice to present his case.
17:3–5 His basic integrity (vv. 3, 4) especially in view of the present case, was, is, and shall be dependent upon the grace of God (v. 5).
17:8 the apple of Your eye. An expression meaning the pupil of the human eye. As a person protects that vital organ of vision, so God protects His people.
17:10 They have closed up their fat hearts. Lit. “They have closed their fat.” This was a common OT idiom for insensitivity (cf. Deut. 32:15; Job 15:27; Ps. 73:7; Jer. 5:28).
17:13 Divine Warrior language.
17:14, 15 The common grace of God is overlooked by those who are satisfied with temporal prosperities (v. 14), but David brings back the proper perspective on true satisfaction in v. 15. Cf. Jesus’ teaching on these vital issues in Matt. 6:19–34.
Psalm 18
18:1–50 Psalm 18 is clearly an individual psalm of thanksgiving, also bearing royal characteristics. Its poetry and themes resemble other ancient testimonies to God’s great historical deliverances (e.g., Ex. 15; Judg. 5). Between David’s opening (vv. 1–3) and closing (vv. 46–50) praises to God, his life with the LORD is described in 3 stages.
I. Prelude: His Opening Praises (18:1-3)
II. The Stages of His Life (18:4-45)
A. In the Pit of Peril (18:4-19)
1. His desperation (18:4, 5)
2. His defender (18:6–15)
3. His deliverance (18:16–19)
B. On a Course of Ethical Integrity (18:20-28)
1. The principles of the LORD’s direction (18:20–26)
2. The privileges of the LORD’s direction (18:27, 28)
C. In the Turbulent Atmosphere of Leadership (18:29-45)
1. Military leadership (18:29–42)
2. Theocratic leadership (18:43–45)
III. Postscript: His Closing Praises (18:46-50)
18:Title This large psalm bears a large title. Although the title seems to refer to only one specific occasion (e.g., “On the day”), it does state that God’s deliverance was “from the hand of all his enemies and from the hand of Saul.” Therefore, it is preferable that the language of this superscription be understood to summarize the testimony of David’s whole life in retrospect.
18:1 love. This is not the normal word for love that often bears covenant meaning (e.g., Deut. 7:8; Ps. 119:97), but it is a rare verb form of a word group that expresses tender intimacy. David’s choice of words intended to express very strong devotion, like Peter’s in John 21:15–17.
18:2 Military metaphors for the Divine Warrior multiply in this verse. Both defensively and offensively, the LORD was all David needed in life’s tough battles. On “the horn” (i.e., a symbol of power) of David’s salvation, cf. Mary’s testimony in Luke 1:47.
18:4 pangs Lit. “cords of death” (cf. Jon. 2:2–9).
18:7–15 This theophany, a vivid poetic picture of God’s presence, rivals other biblical presentations (cf. Ex. 19:16ff.; Deut. 33:2ff.; Judg. 4, 5; Ps. 68:7, 8; Mic. 1:3, 4; Hab. 3; Rev. 19). His presence is largely described by various catastrophic responses by all creation.
18:16–19 His sheer power, exhibited so dramatically in vv. 7–15, is now amazingly attested as coming to rescue the psalmist personally.
18:20–24, 37, 38 These verses should not be taken out of context, making David look like an arrogant boaster. As in vv. 25–36 and 39–50, both David and the community, although responsible for living with integrity within the covenant relationship, are fully dependent on the resources of God to do so. Therefore, his “boasting” is biblical, since it is ultimately in the LORD (Jer. 9:23, 24).
18:31 a rock. Cf. vv. 2, 46. Moses, at the beginning of his great song about the LORD in Deut. 32, called God “The Rock” (v. 4). The LORD is indeed a massive, unshakable foundation and source of protection.
18:50 This concluding verse is another royal messianic affirmation of the Davidic Covenant in 2 Sam. 7.
Psalm 19
19:1–14 Because of its two distinct parts and two different names for God, some have tried to argue that Ps. 19 was really two compositions, one ancient and one more recent. However, the shorter form of the name “God” (cf. the longer form in Gen. 1:1) speaks of His power, especially power exhibited as Creator, while “LORD” fits the relational focus. Consequently, David depicted the LORD God as author of both His world and Word in a unified hymn. God has revealed Himself to mankind through these two avenues. The human race stands accountable to Him because of His non-verbal and verbal communications. In the light of these intentions, Ps. 19 eloquently summarizes two prominent vehicles of God’s self-disclosure.
