The MacArthur Study Bible, NKJV, page 278
48:3 God is in her palaces. Better, “God is in her citadels.” The context points to the military connotation of this word.
48:4–7 This dramatic, poetic rapid-fire, historical rehearsal of events chronicles some serious threat to Jerusalem from a hostile coalition of forces. They had come arrogantly to destroy Jerusalem, the Zion of God; but the God of Zion surprisingly and powerfully devastated them.
48:7 the ships of Tarshish. A notable Mediterranean port of uncertain location (cf. Jon. 1:3), possibly Spain.
48:8 As we have heard, so we have seen. Cf. the personal, individual testimony of Job (i.e., 42:5). The historical tradition of vv. 1–3 had been proven true once again in the events of vv. 4–7.
48:11 the daughters of Judah. This phrase would refer to the surrounding cities and villages.
48:14 For this is God. Other options for translating the Heb. text of this line are: 1) “For this God is our God,” or 2) “For this is God, our God.”
Psalm 49
49:1–20 Psalm 49 deals with the most real thing about life—the certainty of death. One of its major lessons is that “you really can’t take it with you.” Containing these kinds of very practical lessons about life and death, it falls neatly into the category of a didactic or wisdom poem. At places it sounds very much like portions of Job, Proverbs, and Ecclesiastes. It contains warnings to the rich and famous and words of comfort for the poor. These timeless OT messages undergird many NT passages, such as the accounts about the rich fool in Luke 12:13–21 or the rich man and Lazarus in Luke 16. After a fairly lengthy introduction the body of the psalm falls into two parts as indicated by the climaxing refrain in vv. 12 and 20. The wisdom poet of Ps. 49 developed his somber theme in two stages, focusing on death as the universal experience of all men.
I. Introduction (49:1-4)
II. Stage One: The Common Experience of Death (49:5-12)
A. Applying His Teaching through an Important Reflection (49:5, 6)
B. Explaining His Teaching through Important Reminders (49:7-12)
III. Stage Two: The Contrasting Experience in Death (49:13-20)
A. The Assurance of This Contrasting Experience in Death (49:13-15)
B. The Application of This Contrasting Experience in Death (49:16-20)
49:1 all peoples…all inhabitants. The scope of his message is geographically universal.
49:2 low and high, rich and poor. Note the chiastic order (i.e., A-B-B-A) of these descriptives. The scope of his message is also socially universal.
49:3, 4 wisdom…understanding…proverb…dark saying. All these are wisdom terms (cf. respectively, Prov. 1:20; 9:1; 14:1; 24:7; then Prov. 2:3; 3:13; 5:1; 14:29; 18:2; 19:8; next Prov. 1:6; Ezek. 17:2; and finally, Judg. 14:12ff.).
49:5 the iniquity at my heels. This indicates evil chasing him.
49:6 Those who trust in their wealth. Mankind’s propensity to trust in his own material goods is well attested in Scripture (e.g., Ps. 52:7; Jer. 17:5). Biblically this is exposed as the epitome of stupidity (cf.,e.g., Prov. 23:4, 5; Luke 12:16ff.).
49:7–9 None of them can. No person, regardless of his means, is able to escape death; it is inevitable (Heb. 9:27). This passage anticipates the second death of hell (cf. Rev. 20:11–15), except for those who by faith have repented of their sin and embraced the only adequate ransom—the one paid by the Lord Jesus Christ with His death on the cross (cf. Matt. 20:28; 1 Pet. 1:18, 19).
49:9b–10a not see…For he sees. The irony is obvious; the wealthy person somehow hopes to get around death, yet he witnesses people constantly dying all around him, from the wise to the foolish.
49:12 Nevertheless man…does not remain. This refrain (cf. v. 20) is the main point of the psalm. Cf. this concept in Eccl. 3:19. While man and beast both die, man’s spirit lives on eternally but beasts have no life after death.
49:14 Like sheep they are laid in the grave; Death shall feed on them. More irony; they are considered as sheep once noted for their grazing; now death shall graze on them. The upright shall have dominion…in the morning. This harbinger of good news to come (cf. v. 15) interrupts this long series of confirmations of the condemnation of the self-reliant.
49:15 But God will redeem my soul…He shall receive me. This is one of the greatest affirmations of confidence in God in the Psalms. Although the faithless person cannot buy his way out of death (v. 7ff.), the faithful one is redeemed by the only Redeemer, God Himself. On the significance of the word “receive,” cf. Gen. 5:24; 2 Kin. 2:10; Ps. 73:24; Heb. 11:5. So in v. 15 the psalmist expresses his confidence in God, that He would raise him to eternal life.
49:17 he shall carry nothing away. An explicit you-can’t-take-it-with-you attestation (cf. Job 1:21; Eccl. 5:15; 1 Tim. 6:6, 7).
49:20 A man…yet does not understand. The refrain is similar to that of v. 12.
Psalm 50
50:1–23 God Himself is quoted throughout the psalm. Consequently, its form resembles the prophetic writings which specialized in delivering divine oracles. Its major burden is to delineate the nature of true worship (i.e., “worshiping in spirit and truth,” cf. John 4:24). The psalmist skillfully develops this burden in a polemical fashion with its exposures of externalism and hypocrisy. The LORD God, the Supreme Judge, levels two felony charges against His professing people.
I. Introduction: The Supreme Judge Enters to Preside (50:1-6)
II. The Supreme Judge Levels Two Charges (50:7-21)
A. First Charge: Ritualism (50:7-15)
B. Second Charge: Rebellion (50:16-21)
III. The Supreme Judge Offers a Solution (50:22, 23)
50:Title This is the first psalm entitled “a psalm of Asaph” (cf. Pss. 73–83 in Book III of Psalms). For references to “Asaph,” cf. 1 Chr. 6:39; 15:16ff.; 16:5ff.; 25:1ff.; 2 Chr. 5:12; 29:30; Ezra 2:40; Neh. 12:46. Sometimes the simple “Asaph” may stand for the longer expression “the sons of Asaph.” Each occasion needs to be examined to see what the relationship between a given psalm and “Asaph” might be, i.e., composed by, handed down by, sung by this special Levitical choir. Many older commentators feel that Ps. 50 was authored by the original “Asaph.”
50:1 The Mighty One, God the LORD. The Divine Judge is introduced with three significant OT names. The first two are the short and longer forms of the most common word for “God” in the OT, and the third is the name for Israel’s God par excellence, i.e., Yahweh (cf. its historical origin in Ex. 3:14). From the rising of the sun to its going down. A common OT idiom conveying from E to W, i.e., all over the planet.
50:2, 3 God will shine forth. These verses utilize the language of theophany (cf. Ex. 19:16–19).
50:4, 5 He shall call to the heavens…to the earth…His people…My saints. He summons the heavens and the earth as personified witnesses for these charges He is about to level concerning His professing people (cf., e.g., Deut. 32:1ff.; Is. 1:2ff.).
50:5 a covenant with Me by sacrifice. Such a ratification of covenant is serious, sacred business (cf. Ex. 24:3–8). This reference to “sacrifice” will set the stage for His first felony charge in v. 7ff.
50:8 I will not rebuke you for your sacrifices. The Divine Judge’s condemnations are directed not at the act of sacrifice but at the people’s attitude in sacrificing (cf. 1 Sam. 15:22; Pss. 40:6–8; 51:17; 69:30; Is. 1:12; Jer. 7:21–26; Hos. 6:6; Mic. 6:6–8).
50:9–13 will not take a bull from your house. God refuses mere ritual; it is an abomination to Him. He, unlike the pagan deities, needs nothing; He created everything and owns everything.
50:14 Offer to God thanksgiving. Here is the sacrifice that always pleases Him (cf. Ps. 51:17; Heb. 13:15).
50:16–20 the wicked. Whereas the first charge dealt with a vertical relationship (cf. the first tablet of the Ten Commandments), this one in v. 16ff. focuses on evidences of horizontal violations of covenant (i.e., rebellion against God in the context of man to fellow man offenses; cf. the second half of the Ten Commandments).
50:21 I kept silent…But I will rebuke you. God’s longsuffering grace must never be looked upon as laxity (cf. 2 Pet. 3:3–10) nor abused. His reckoning for rebellion will indeed be manifested.
50:22 Now consider this. Before destruction, mercifully comes an opportunity for deliberation and repentance.
50:23 Whoever offers praise glorifies Me. Cf. v. 14. This remains the remedy for mere ritualism. The conclusions of vv. 22 and 23 came in chiastic order, heightening the total impact of the psalm’s two felony charges (i.e., the recounting of ritualism, vv. 7–15; the recounting of rebellion, vv. 16–21; the remedy of repentance for rebellion, v. 22; the remedy of repentance for ritualism, v. 23).
Psalm 51
51:1–19 This is the classic passage in the OT on man’s repentance and God’s forgiveness of sin. Along with Ps. 32, it was written by David after his affair with Bathsheba and his murder of Uriah, her husband (2 Sam. 11; 12). It is one of 7 poems called penitential psalms (6, 32, 38, 51, 102, 130, 143). To David’s credit, he recognized fully how horrendous his sin was against God, blamed no one but himself, and begged for divine forgiveness.
I. Plea for Forgiveness (51:1, 2)
II. Proffer of Confession (51:3-6)
III. Prayer for Moral Cleanness (51:7-12)
IV. Promise of Renewed Service (51:13-17)
V. Petition for National Restoration (51:18, 19)
51:1 lovingkindness. Even though he had sinned horribly, David knew that forgiveness was available, based on God’s covenant love.
51:4 Against You, You only. David realized what every believer seeking forgiveness must, that even though he had tragically wronged Bathsheba and Uriah, his ultimate crime was against God and His holy law (cf. 2 Sam. 11:27). Romans 3:4 quotes Ps. 51:4.
51:5 brought forth in iniquity. David also acknowledged that his sin was not God’s fault in any way (vv. 4b, 6), nor was it some aberration. Rather, the source of David’s sin was a fallen, sinful disposition, his since conception.
51:7 hyssop. Old Testament priests used hyssop, a leafy plant, to sprinkle blood or water on a person being ceremonially cleansed from defilements such as leprosy or touching a dead body (cf. Lev. 14:6ff.; Num. 19:16–19). Here hyssop is a figure for David’s longing to be spiritually cleansed from his moral defilement. In forgiveness, God washes away sin (cf. Ps. 103:12; Is. 1:16; Mic. 7:19).
51:8 bones. A figure of speech for the framework of the entire person. He was experiencing personal collapse under guilt (cf. Ps. 32:3, 4).
51:11 Your Holy Spirit from me. This is a reference to the special Holy Spirit anointing on theocratic mediators.
51:12 generous Spirit. The Holy Spirit is generous, willing, and eager to uphold the believer.
51:16 You do not desire sacrifice. Ritual without genuine repentance is useless. However, with a right heart attitude, sacrifices were acceptable (see v. 19).
Psalm 52
52:1–9 This psalm is a poetic lesson about the futility of evil, the final triumph of righteousness, and the sovereign control of God over the moral events of history. The event in David’s life which motivated him to write this psalm is recorded in 1 Sam. 21, 22.
I. The Rashness of the Wicked (52:1-5)
II. The Reaction of the Righteous (52:6, 7)
III. The Rejoicing of the Godly (52:8, 9)
52:1 mighty man. A reference to Doeg, the chief of Saul’s shepherds, who reported to Saul that the priests of Nob had aided David when he was a fugitive (cf. 1 Sam. 22:9, 18, 19).
52:5 God shall likewise destroy. Ultimately, the wicked are in the hands of a holy God (cf. Heb. 9:27).
52:6 see and fear. God’s punishment of the wicked serves as a reinforcement to the righteous to obey God. shall laugh at him. In the end, the wicked become a laughingstock in a universe controlled by God.
52:8 green olive tree. The psalmist exults (through this simile) that the one who trusts in the mercy of God is productive and secure.
Psalm 53
53:1–6 This psalm is nearly identical to Ps. 14 (Ps. 53:1–5a is from Ps. 14:1–5a; Ps. 53:6 is from Ps. 4:7). The major difference is v. 5, in which the psalmist celebrates a military victory over an enemy. Apparently Ps. 14 is here rephrased to apply to a specified war event, earning it a distinct place in the canon.
I. The Description of Those Who Reject God and His People (53:1-4)
II. The Danger to Those Who Reject God and His People (53:5)
III. The Deliverance of His People (53:6)
53:Title. “Mahalath.” The name of a tune or an instrument.
53:1–4 See notes on Ps. 14. Romans 3:10–12 quotes Ps. 53:1–3.
53:2 God. The reference to “God” rather than “LORD” is another difference between Ps. 14 and 53. “Elohim” is used 3 times in Ps. 14, but 7 times in Ps. 53.
53:5 in great fear. The verse describes a sudden reversal in the fortunes of war. The haughty enemy besieging Israel was suddenly terrified and utterly defeated. Historical examples of such unexpected terrors to Israel’s enemy are recorded in 2 Chr. 20 and Is. 37. scattered the bones. Perhaps nothing was more disgraceful to a nation at war than to have the bones of its dead army scattered over the land rather than buried.
Psalm 54
54:1–7 This psalm apparently comes from the same period of David’s life as does Ps. 52. Even though David had recently rescued an Israelite border town from the Philistines, he was still considered a traitor to Saul (1 Sam. 23 and 26). In the wake of this emotional devastation, David prayed to God for vindication. The psalm provides encouragement to any believer who has been maligned.
I. The Prayer for Deliverance (54:1-3)
II. The Anticipation of Deliverance (54:4, 5)
III. The Thanksgiving for Deliverance (54:6, 7)
54:1 by Your name. In the ancient world, a person’s name was essentially the person himself. Here, God’s name includes His covenant protection. vindicate. David requests that God will execute justice for him, as in a court trial when a defendant is declared not guilty.
54:2 Give ear. An anthropomorphism meaning “listen,” “pay attention.”
54:3 strangers. Either non-Israelites or Israelites who had broken the covenant with God might be called strangers. Since in this case Saul and the Ziphites are the oppressors, the strangers are apostate Israelites (cf. 1 Sam. 23:19; 26:1).
54:5 in Your truth. Since God is omniscient, He can execute perfect justice against the wicked.
54:7 seen its desire. David anticipates with confidence that which he has seen in the past—the defeat of his enemies.
Psalm 55
55:1–23 In this individual lament, David pours out his heart to his Lord because a former close friend has betrayed him (vv. 12–14). There is a strong possibility that this psalm was occasioned by the betrayal of Absalom and/or Ahithophel (cf. 2 Sam. 15–18). Most of the psalm alternates between prayers for his enemy’s ruin (vv. 9, 15, 19, 23) and praises for God’s blessings (vv. 16, 18, 22). The high point of the psalm for Christians who have been “stabbed in the back” by a confidant is v. 22. Though despairing, David expresses ultimate confidence in God.
I. The Prayer of Distress (55:1-8)
II. The Prayer for Justice (55:9-15)
III. The Prayer of Assurance (55:16-23)
55:3 bring down trouble. The verb pictures something being tipped over, crashing down on the victim.
55:6 wings like a dove. David expresses his escapist feelings.
55:9 divide their tongues. Perhaps this is an allusion to the Tower of Babel, where God destroyed the force of the movement against Him by multiplying languages (cf. Gen. 11:5–9).
55:15 go down alive into hell. Since God had done this once with the enemies of Moses (Num. 16:30), David asks Him to perform the same judgment on his enemies.
55:19 they do not change. David’s enemies were too set in their ways and too secure to pay any attention to God.
55:20 broken his covenant. This enemy had broken a treaty in his treachery, even against his allies.
55:21 war was in his heart. Though the traitor talked peace, his intention was war.
55:22 Cast your burden on the LORD. The word for “burden” implies one’s circumstances, one’s lot. The psalmist promises that the Lord will uphold the believer in the struggles of life.
55:23 the pit of destruction. Compare the unusual death of Absalom (2 Sam. 18:9–15) and the suicide of Ahithophel (2 Sam. 17:23).
Psalm 56
56:1–13 This psalm, apparently written when David had been endangered by the Philistines (1 Sam. 21:10–15), expresses the kind of confidence in the Lord that believers should exude when they find themselves in terrifying circumstances. David’s natural reaction was to panic (vv. 3, 4, 11). But he demonstrates in this psalm that the believer can replace potential terror with the composure of trust.
I. Fear and Faith (56:1-4)
II. Destroyer and Deliverer (56:5-9)
III. Trust and Thanksgiving (56:10-13)
56:Title. “The Silent Dove in Distant Lands.” Possibly a tune name which links Ps. 56 with Ps. 55 (cf. Ps. 55:6ff.). See note on Ps. 16:Title.
56:3 I will trust in You. Confidence in the Lord is a purposeful decision, replacing an emotional reaction to one’s circumstances.
56:5 All day. Anguish is intensified by unceasing harassment.
56:7 In anger. The anger of God is not an emotional loss of temper, but a judicial outrage resulting from God’s holy nature reacting to wickedness and ungodliness.
