The MacArthur Study Bible, NKJV, page 275
26:4, 5 This language suggests that David is making a personal application of the characteristics of Ps. 1:1.
26:6 Personal cleansing is a necessary prerequisite for acceptable worship (cf. Ps. 24:3, 4).
26:7 That I may proclaim. The Heb. text reads “to hear the sound of praise and to proclaim…,” a reference to the enjoyment of and participation in public worship.
26:8 Your glory. God’s “glory” most frequently refers to His self-manifestation, e.g., His attributes revealed and exhibited. See note on Lev. 9:23.
26:9–11 This is another sharp contrast between the injurious and the innocent.
26:12 My foot stands. Cf. v. 1, “I shall not slip.”
Psalm 27
27:1–14 This psalm is characterized by strong contrasts such as lament and laud; persecution and praise; plus warfare and worship. In Ps. 27, the psalmist, in the presence of his LORD, engages in 3 conversations which help him balance the ups and downs of real life.
I. He Converses with Himself about Privileges (27:1-6)
II. He Converses with the Lord about Problems (27:7-12)
III. He Converses with Himself about Perseverance (27:13, 14)
27:1 light. This important biblical word picture with exclusively positive connotations pictures the light of redemption in contrast to the darkness of condemnation (cf. Pss. 18:28; 36:9; 43:3; Is. 60:1, 19, 20; Mic. 7:8; John 8:12; 12:46; 1 John 1:5).
27:2 To eat up my flesh. An allusion to the psalmist’s enemies being like vicious beasts (cf. Pss. 7:2; 14:4; 17:12; Job 19:22; Jer. 30:16; 50:7). This wording was also employed to describe slander and defamation (cf. a close Aram. parallel in Dan. 3:8; 6:24). They stumbled and fell. This doublet conveys thorough defeat (cf. Is. 3:8; 8:15; 31:3; Jer. 46:6).
27:4 One thing. The primary issue in David’s life was to live in God’s presence and by His purpose (cf. Pss. 15:1; 23:6; cf. Paul’s “one thing” in Phil. 3:13).
27:5 His pavilion. David portrays the privileges of divine protection as being hidden in God’s “booth” or “shelter,” a term in parallelism with “tabernacle” or “tent.”
27:8, 9 “Seek My face,”…Your face…Your face. God’s “face” indicates His personal presence or simply His being (Pss. 24:6; 105:4); and seeking His face is a primary characteristic of true believers who desire fellowship with God (cf. Deut. 4:29; 2 Chr. 11:16; 20:4; Ps. 40:16; Jer. 50:4; Hos. 3:5; Zech. 8:22).
27:10 Even though those nearest and dearest to David might abandon him, his LORD would always be concerned about and care for him (cf. Deut. 31:6, 8; Is. 49:14, 15; Heb. 13:5).
27:14 Wait…Wait. This particular word for waiting connotes either a tense or eager and patient anticipation of the LORD (cf. Pss. 37:34; 40:1).
Psalm 28
28:1–9 We encounter a radical shift from lamentation and prayer to thanksgiving. The psalmist, without regard for his unchanged circumstances, shows confidence in crisis. David, moving through two cycles of crisis and confidence, magnifies the justice of God.
I. First Cycle: Individual in Outlook, and Terminates in Praise (28:1-7)
A. His Personal Crisis (28:1-5b)
B. His Personal Confidence (28:5c-7)
II. Second Cycle: Corporate in Outlook, and Terminates in Prayer (28:8, 9)
A. His Reassurance in the Light of Corporate Confidence (28:8)
B. His Request in the Face of Corporate Crisis (28:9)
28:1 silent…silent. On the striking picture of God being deaf and dumb regarding his situation, cf. Pss. 35:22; 83:1; 109:1; Is. 57:11; 64:12; 65:6; Hab. 1:13.
28:2 When I lift up my hands. On this symbolic “posture” representing the heart’s attitude in dependent prayer, see Ex. 9:29; 17:11, 12; Ps. 63:4; 1 Tim. 2:8.
28:3–5 The iniquities of the psalmist’s (really God’s) enemies bring forth sharp imprecations.
28:6 Because He has heard the voice of my supplications! Contrast vv. 1, 2. Through faith, the psalmist will live his life as though God has already intervened.
28:8 His anointed. This is most likely a corporate reference to the people of God being anointed, not to an individual (cf. Hab. 3:13).
28:9 Your inheritance. God amazingly considers His people a most precious possession (cf. Deut. 7:6–16; 9:29; 1 Sam 10:1; Pss. 33:12; 94:5; Eph. 1:18).
Psalm 29
29:1–11 This psalm has all the earmarks of the earliest Heb. poetry (cf. Ex. 15; Judg. 5). As to its general form, it is a hymn. Many of its images appear in parallel literature, especially in referencing pagan gods by various “forces of nature.” However, the LORD is the unique Creator and supreme Sovereign over all these phenomena. He alone is “the God of gods” (Dan. 11:36). In view of these realities, 3 representative realms of the supremacy of God bring forth praise to Yahweh (Jehovah) alone.
I. The LORD’s Supremacy over Heavenly Beings (29:1, 2)
II. The LORD’s Supremacy over the “Forces of Nature” (29:3-9)
III. The LORD’s Supremacy over Humanity (29:10, 11)
29:1 mighty ones. Lit “sons of God” (cf. Ps. 89:6 in its context of vv. 5–10; cf. the plural form of “gods” in Ex. 15:11). The reference here in Ps. 29 is most likely to Yahweh’s mighty angels.
29:3–9 This is an awesome theophany, depicting dramatic movements in the powerful manifestations of the LORD God, which function to establish His supremacy as the only true God in comparison with any of the so-called gods of Israel’s pagan neighbors.
29:3 The voice of the LORD. His voice is frequently associated with the thunder (cf., e.g., 1 Sam. 7:10; Job 37:4, 5; Ps. 18:13; Is. 30:30, 31).
29:5 the cedars…the cedars of Lebanon. These are the grandest of forest trees, and those of Lebanon were especially impressive.
29:6 Sirion. This is the Phoenician name for Mt. Hermon to the N of Dan (cf. Deut. 3:9).
29:8 the Wilderness of Kadesh. Kadesh Barnea is in the southern desert country. For its importance in the history of Israel, see note on Num. 20:1.
29:10 the Flood. This refers to the universal flood of Gen. 6–8 (esp., Gen. 7:17).
Psalm 30
30:1–12 A mixture of forms characterize Ps. 30. David speaks out of a cycle of life (i.e., lamentation and laud), especially moving through prayer to praise. In spite of great variety, the psalm is bonded together by praise emphases (cf. vv. 4, 9, 12). The psalmist’s beginning and ending pledges to praise provide structure for his prayers and testimonies.
I. His Beginning Pledge of Praise (30:1a)
II. His Look Back upon Historic Prayers and Testimonies (30:1b-9)
A. His Individual Remembrance (30:1b-3)
B. His Public Reminders (30:4, 5)
C. His Individual Reflections (30:6-9)
III. His Look Ahead to Continuing Prayers and Testimonies (30:10-12a)
IV. His Concluding Pledge of Praise (30:12b)
30:Title The first and last parts of this title, i.e., “A Psalm…of David,” are common notations in the superscriptions of many psalms. However, the middle words, “a song of dedication,” or “consecration of the house,” were probably added later, although they could have referenced David’s temporary tent for the ark erected on Mt. Zion (2 Sam. 6:17) or his own house (2 Sam. 5:11, 12).
30:2, 3 You healed me. God alone is the unique healer (cf. Ex. 15:26; Deut. 32:39; Ps. 107:20). David is extolling God for bringing him back from a near-death experience.
30:5 This stark contrast constitutes one of the most worshipful testimonies from the Scriptures (cf. the principle in Is. 54:7, 8; John 16:20–22; 2 Cor. 4:17).
30:6 David recalls his previous independent attitude and arrogant talk. God had warned the nation and its leaders about such sinfully myopic outlooks (cf. Deut. 8:11–20; note sample failures in Deut. 32:15; 2 Chr. 32:25; Jer. 22:21; Hos. 13:6; Dan. 4:28–37). By the grace of God, David woke up to the fact that he was acting like his arrogant adversaries (cf. Ps. 10:6).
30:8–10 A familiar argument for preservation of life (cf. Pss. 6:5; 28:1; 88:10–12; 115:17; Is. 38:18, 19).
30:12 my glory. Now with renewed perspective (contra. v. 6), he recognizes that all he is and has is due to God’s unmerited grace (cf. v. 7a).
Psalm 31
31:1–24 This psalm contains more of David’s problems, prayers, and praises. David will again walk a road that takes him from anguish to assurance. Within the two settings of Ps. 31, the psalmist’s testimonies passionately celebrate the sufficiencies of God.
I. The Originally Private Setting (31:1-18)
A. His Testimony about Security and Salvation (31:1-5)
B. His Testimony about Discernment and Deliverance (31:6-8)
C. His Testimony about Reproach and Relief (31:9-18)
II. The Ultimately Public Setting (31:19-24)
A. His Testimonies and Divine Exaltation (31:19-22)
B. His Testimonies and Human Exhortation (31:23, 24)
31:2 Bow down Your ear to me. This is a bold pay-attention-to-my-prayer demand (cf. Ps. 102:2).
31:3 The language resembles that of Ps. 23:1–3, except it now comes packaged in prayer requests.
31:5 Into Your hand. This is applied to both the lesser David and the Greater David (Luke 23:46); here it involves the common denominator of trust. This is a metaphor depicting God’s power and control (cf. v. 15a; contra. vv. 8, 15b).
31:6 I have hated. Cf. Ps. 26:5 on the proper basis for such hatred (cf. Ps. 139:21). useless idols. This is a common designation for false gods (cf. Deut. 32:21; 1 Kin. 16:13; Jer. 10:15; 14:22; 16:19; 18:15; Jon. 2:8). On the “idiocy” of idolatry, see Hab. 2:18–20.
31:9, 10 These terms quite frequently are employed metaphysically to convey the non-physical impact of trials and tribulations.
31:11 He was a reproach to adversaries and personal acquaintances alike, a very painful alienation (cf. Ps. 88:8, 18).
31:13 Fear is on every side. (cf. Jer. 6:25; 20:3, 10; 46:5; 49:29; Lam. 2:22). They scheme. On such wicked plotting, cf. Jer. 11:19; 18:23.
31:16 This is a request for a personal application of the blessing of Num. 6:25 (cf. Pss. 4:6; 67:1; 80:3, 7, 19; 119:135).
31:17 On their shame but not his, cf. Ps. 25:2, 3, 20; Jer. 17:18.
31:18, 20 His enemies exhibit signs of “mouth” disease.
31:19 Your goodness. As in the case of His other attributes, God being perfectly good is the ground for His doing good things (cf. Ps. 119:68).
31:23 love the LORD. Biblical love includes an attitudinal response and demonstrated obedience (cf. Deut. 6:4, 5; 10:12; John 14:15, 21; 15:10; 2 John 6). The assurance of both reward and retribution is a biblical maxim (e.g., Deut. 7:9, 10).
31:24 Be of good courage. A sing. form of this pl. imperative was addressed to Joshua in 1:7. It is used nearly 20 times in the OT, particularly in anticipation of battle.
Psalm 32
32:1–11 This psalm has been classified by the early church as one of 7 penitential psalms (cf. 6; 38; 51; 102; 130; 143). Among these, Pss. 32 and 51 stand out as confessional giants. As historically related to the life of David and especially in connection with the Bathsheba episode (cf. 2 Sam. 11–12), Ps. 51 would have preceded Ps. 32. The overall thrust, intent, and development of Ps. 32 may be summarized as follows: Life’s most important lessons about sin, confession, and forgiveness are skillfully shared by David through two avenues of approach.
I. First Avenue: Remembering These Lessons (32:1-5)
A. Lessons about Results (32:1, 2)
B. Lessons about Resistance (32:3, 4)
C. Lessons about Responses (32:5)
II. Second Avenue: Relaying These Lessons (32:6-11)
A. Lessons about Responses (32:6, 7)
B. Lessons about Resistance (32:8, 9)
C. Lessons about Results (32:10, 11)
32:Title “A contemplation” in the heading introduces a new technical term. It could indicate that Ps. 32 was a “contemplative poem,” or a “psalm of understanding,” or a “skillful psalm.”
32:1, 2 transgression…sin…iniquity. Three key OT words for sin occur, viewing it respectively as rebellion, failure, and perversion.
32:3, 4 These are vivid descriptions of the physical effects of his impenitent state.
32:5 David picks up the key terms that he had used to describe sin in vv. 1, 2, but now, in a context of personal confession, he identifies those heinous affronts to the person of God as his own. On the priority of confession, cf. Prov. 28:13; 1 John 1:8–10.
32:6 David slips right back into teaching mode in this verse, emphasizing that every person who knows the grace of God should not presume upon that grace by putting off confession.
32:8 instruct…teach…guide. This terminology applies to biblical wisdom.
32:9 horse…mule. I.e., Don’t be stubborn. Such animals are used as pointed illustrations of this sin (cf. Prov. 26:3; Is. 1:3; James 3:3).
Psalm 33
33:1–22 This psalm is a general hymn of praise. Its two primary themes are: 1) Yahweh is the LORD of nature, and 2) He is LORD of history. In biblical thought, these realms are always related; the Creator sovereignly rules over His total creation, over all creatures throughout time.
I. A Praise Prelude (33:1-3)
II. The Rationale for Praise (33:4, 5)
A. The Lord’s Sovereign Power in Natural History (33:4)
B. The Lord’s Sovereign Providence over Human History (33:5)
III. The Response of Praise (33:6-19)
A. The Creator’s Sovereign Power (33:6-9)
B. The Creator’s Sovereign Providence (33:10-19)
IV. A Prayer Finale (33:20-22)
33:1 beautiful. This means that praise to Him is proper, suitable, and fitting. On the propriety of praise, cf. Ps. 147:1.
33:3 a new song. I.e., a new occasion and impulse for expressing fresh praise to God (cf. Pss. 96:1; 98:1; 149:1).
33:6, 9 God’s utterances created a universe out of nothing (cf. “God said” in Gen. 1:3, 6, 9, 11, 14, 20, 24, 26).
33:6 host. This designation refers to stellar and planetary bodies (cf. Is. 40:26; 45:12) and/or heaven’s complement of angels (cf. Ps. 103:20–22). The former emphasis is more prominent in the immediate context.
33:7 He lays up. On this picturesque language of God’s “heaping up” waters as a “pile” of dirt or sand, cf. Ex. 15:8; Josh. 3:13–16; Ps. 78:13.
33:10, 11 A sharp contrast is drawn between mankind’s shaky plans and the LORD’s sovereign plans.
33:15 He fashions their hearts. This is the potter’s word (cf. Gen. 2:7); for the significance of this statement, see Is. 29:15, 16.
33:16–19 On the teaching of these verses, cf. the maxim of Zech. 4:6.
Psalm 34
34:1–22 This acrostic psalm is quite similar to Ps. 25, not just in form, but also in major themes (e.g., the emphasis on redemption that brings each psalm to a close in 25:22 and 34:22). Individual and corporate applications of the LORD’s deliverance are found throughout. This psalm unfolds with a praise mode followed by teaching.
I. Personal Testimony (34:1-10)
II. Personal Teaching (34:11-22)
34:Title The historical occasion to which this heading alludes is found in 1 Sam. 21:10–15; however, there is nothing obvious in the context of Ps. 34 to make such a specific connection. Abimelech, like Pharaoh, was a dynastic designation, not a proper name.
34:1–3 This is one of the greatest invitations in the Psalms to all the people to join together in praise.
34:2 This is proper boasting because of the only proper object, God Himself (cf. Jer. 9:23, 24).
34:7 The angel of the LORD. A special manifestation of Yahweh Himself at strategic historical junctures (cf. Gen. 16:7ff.; 18; 19; 31:11ff.; Josh. 5; Judg. 6; 13). A strong case can be made that these were pre-incarnate appearances of the Lord Jesus Christ. See note on Ex. 3:2.
34:11 This solicitation to wisdom compares with Prov. 1–9.
34:12–14 This introduces some crucial character qualities of God’s true people; cf. Ps. 15:1–5.
34:14 The pathway theme of Ps. 1; here the emphasis is on leaving the evil and doing good (cf. Job 28:28; Prov. 3:7; 16:6, 17; Is. 1:16, 17; etc.).
34:18 broken heart…contrite spirit. These are graphic idioms that describe dependent disciples (cf. Pss. 51:17; 147:3; Is. 57:15; 61:1; 66:2; Matt. 5:3).
34:19–22 The side-by-side realities of human persecution and divine preservation once again vividly depict real life in the real world.
Psalm 35
35:1–28 Psalm 35, as to its form, is an individual lament. Its context of literal and legal warfare suggests a scenario of the theocratic king being accused, and about to be attacked, by a foreign power with whom he had previously entered into a covenant. David presents his “case” before the Divine Judge, moving from a complaint about the situation, to prayer about the situation, and finally, when the LORD would justly respond to the situation, praise for His righteous intervention. So, 3 cycles of exasperation and expectation in Ps. 35 convey the psalmist’s prayers about his opponents to God.
I. First Cycle: The Attacks He Was Experiencing (35:1-10)
II. Second Cycle: The Perjury He Was Experiencing (35:11-18)
A. He Prays that God Would Examine the Evidence (35:11-16)
B. He Prays that God Would Act without Delay (35:17)
C. He Pledges Praise (35:18)
III. Third Cycle: The Mockery He Was Anticipating (35:19-28)
A. He Prays for Judgment concerning Them (35:19-21)
B. He Prays for Justice concerning Himself (35:22-26)
C. He Pledges Praise (35:27, 28)
35:1 Plead my cause…Fight. The first bold prayer solicits the legal advocacy of God (cf. Prov. 25:8, 9; Is. 3:13), while the second asks the Divine Warrior to fight his battles for him (e.g., Ex. 15:3; Deut. 32:41ff.).
