Psalms 37

Psalms 37:1

God’s Response

It is ridiculous to defy and reject God’s authority, to rebel against Him and to try to be independent of Him. The response of “the Lord” – that is, Adonai or the Commander, the Ruler – to this is a mocking laughter (Psalms 2:4; cf. Psalms 37:12-13; Psalms 59:7-8; Proverbs 1:24-27). God does not laugh at people who bow down to Him, but at people who rebel against Him. He cannot take their attempts seriously. After all, He sits, or is enthroned, in heaven, untouchable from the rebellion of the nations.

That He cannot be affected by it does not mean that He is indifferent to it. That which He is far exalted above does not mean that He is indifferent to it. He knows exactly what people want and do. He will respond to that in His time in an appropriate, completely righteous way. His throne is in heaven, which means that He has supreme authority over the universe. He rules and not the kings and rulers.

Then He acts by speaking (Psalms 2:5). When He speaks, He acts. God acts through His Word. He only has to speak a word, and it happens. He will therefore wage war with the sword that comes from His mouth: His Word. He announces what He is going to do.

The tone in which He speaks is terrifying. The content of what He says means the end of all rebellion. God does not look lovingly on people who ball their fist at Him in conscious rebellion against Him and who roar at Him with muscular language. He speaks to them in His anger about what He intends. “His fury” indicates a consuming judgment. The anger of Adonai is like a fire that consumes everything.

His fury will be executed by His King, His Anointed, His Messiah (Psalms 2:6). The Messiah is Adonai Himself. He is none other than the Lord Jesus, the glorified Lord. Almost every word of this verse indicates why the resistance of the nations is so foolish and the installing or appointment of God’s King is so obvious. God says: “But as for Me, I have.” If God has done something, what will any man do to change it? The very idea is ridiculous, utter madness.

And what has God done? He says: “I have installed [or: consecrated, or: anointed] My King.” With that, everything is determined and the future is fixed. Christ is the King of kings and the Lord of lords. His authority is fixed, as is the submission to it of everyone and everything, whether voluntarily or forced. Before Him every knee will bow (Philippians 2:10). No one escapes this. When God has installed or anointed His King, that is the end of all rebellion. Now we don’t see that yet, but we see Him to Whom all things are submitted, and He is the guarantee that it will happen (Hebrews 2:8b-9).

That it is about the government of God’s Messiah – “Anointed” is the translation of the Hebrew word Messiah and of the Greek word Christ – is evident from the center of His government: Zion, which is Jerusalem, and the holy mountain, which is the temple-mountain. This also makes it obvious that that government is yet to come, for His throne is not yet in Jerusalem.

Psalms 37:2

God’s Response

It is ridiculous to defy and reject God’s authority, to rebel against Him and to try to be independent of Him. The response of “the Lord” – that is, Adonai or the Commander, the Ruler – to this is a mocking laughter (Psalms 2:4; cf. Psalms 37:12-13; Psalms 59:7-8; Proverbs 1:24-27). God does not laugh at people who bow down to Him, but at people who rebel against Him. He cannot take their attempts seriously. After all, He sits, or is enthroned, in heaven, untouchable from the rebellion of the nations.

That He cannot be affected by it does not mean that He is indifferent to it. That which He is far exalted above does not mean that He is indifferent to it. He knows exactly what people want and do. He will respond to that in His time in an appropriate, completely righteous way. His throne is in heaven, which means that He has supreme authority over the universe. He rules and not the kings and rulers.

Then He acts by speaking (Psalms 2:5). When He speaks, He acts. God acts through His Word. He only has to speak a word, and it happens. He will therefore wage war with the sword that comes from His mouth: His Word. He announces what He is going to do.

The tone in which He speaks is terrifying. The content of what He says means the end of all rebellion. God does not look lovingly on people who ball their fist at Him in conscious rebellion against Him and who roar at Him with muscular language. He speaks to them in His anger about what He intends. “His fury” indicates a consuming judgment. The anger of Adonai is like a fire that consumes everything.

His fury will be executed by His King, His Anointed, His Messiah (Psalms 2:6). The Messiah is Adonai Himself. He is none other than the Lord Jesus, the glorified Lord. Almost every word of this verse indicates why the resistance of the nations is so foolish and the installing or appointment of God’s King is so obvious. God says: “But as for Me, I have.” If God has done something, what will any man do to change it? The very idea is ridiculous, utter madness.

And what has God done? He says: “I have installed [or: consecrated, or: anointed] My King.” With that, everything is determined and the future is fixed. Christ is the King of kings and the Lord of lords. His authority is fixed, as is the submission to it of everyone and everything, whether voluntarily or forced. Before Him every knee will bow (Philippians 2:10). No one escapes this. When God has installed or anointed His King, that is the end of all rebellion. Now we don’t see that yet, but we see Him to Whom all things are submitted, and He is the guarantee that it will happen (Hebrews 2:8b-9).

That it is about the government of God’s Messiah – “Anointed” is the translation of the Hebrew word Messiah and of the Greek word Christ – is evident from the center of His government: Zion, which is Jerusalem, and the holy mountain, which is the temple-mountain. This also makes it obvious that that government is yet to come, for His throne is not yet in Jerusalem.

Psalms 37:3

God’s Son, the Messiah

In Psalms 2:7, the Lord Jesus is speaking. He tells of the decree that God made known in the previous verse. This means that no man is excusable if he does not know this decree. He who does not know it has to blame himself. He could have known, but he did not want to know. It is a conscious and therefore culpable ignorance.

The Lord Jesus says what the LORD said to Him. First of all, there is that personal relationship: “You are My Son.” Here we hear God’s personal pleasure expressed in Him, a pleasure of which the Son is fully aware (Luke 3:22; cf. Hebrews 1:5; Hebrews 5:5).

The LORD promised David that the King Messiah, the Son of David, will be at the same time the Son of God: “I will be a father to him and he will be a son to Me” (2 Samuel 7:14). This means that the King will reign as the representative of His Father. Israel’s hope is inextricably linked to the Person of the King.

The purpose of the entire history of the world is God’s plan with Him. The fact that people have seen the world as their property since the Fall and have treated it as such does not change that. On the contrary, it increases their responsibility toward God. They misuse what God has intended for His Son by using everything for themselves without any recognition of Christ as the rightful Owner.

Christ as Creator is the Owner of creation. Through the sin of man, creation has come under the authority of satan. But the Lord Jesus as Redeemer has retaken the right to creation through His work on the cross. He does not yet exercise that right publicly, but He has it. In order to do the necessary work of redeeming creation, He, Who is the eternal Son, became Man. This happened because God the Holy Spirit conceived Him in Mary (Luke 1:35).

This means that the Lord Jesus is Son of God in two respects. First, He is the eternal Son. He is eternal, just like the Father (John 1:1; John 16:28; John 17:4; 24; Hebrews 7:1-3). It is clear that the Father is eternally Father because the Son is eternally Son. He is, in the second place, Son of God as Man. He has not been that eternally, but He has become that and will remain that forever. He, Who has always been and always remains the eternal Son, came in the flesh. He was not begotten by a sinful father, but by God the Holy Spirit. This means that He is also the Son of God as Man.

Reference has already been made to Paul’s speech in Pisidian Antioch, in which Paul quotes this psalm, and specifically this Psalms 2:7 (Acts 13:32-33). It is clear from the quote that the Lord Jesus is more than just the Son of David. He is also, by His birth, the Son of God; it points to the origin of His life as Man on earth. After the quotation indicating His conception, Paul goes directly to His rising from the dead (Acts 13:34-35).

Christ, as the risen Lord, has been given all authority in heaven and on earth (Matthew 28:18). God says to Him here that He may ask to actually exercise that authority (Psalms 2:8). He doesn’t do that on His own either. The despised, rejected and dead, but now risen and glorified Messiah waits for the time of the Father. He remains the dependent Man, Who will only act when the Father commissions him to do so. Then He will actually appropriate His rightful property and possession.

In His prayer to the Father the Lord Jesus says that He asks not for the world, but for those whom the Father has given Him (John 17:9). Then He will ask for the ends of the earth. He will do that when the church is complete. Therefore, He is not yet claiming His property and possession. After the church is caught up, He will do so and begin to reign.

The nations of the whole earth will notice this. When He rules “with a rod of iron”, He will shatter all the enemies of God and His people (Revelation 19:15b). What He does to them is like smashing “earthenware”. This symbolizes the frailty of man. He is no more than easily broken pottery (cf. Jeremiah 19:11). After all, man is made of dust of the earth (Genesis 2:7), to which the word “earthenware” refers.

The exercise of judgment is here attributed to the Lord Jesus. This exercise of judgment is also declared applicable to the overcomers in the church in Thyatira. They are allowed to reign with Christ as a reward for their faithfulness (Revelation 2:27). Any grant of power by the Lord Jesus to others is the grant of a power which He Himself received from His Father (cf. Matthew 11:27a; Matthew 28:18; John 3:35; John 5:22; 27; John 13:3).

Psalms 37:4

God’s Son, the Messiah

In Psalms 2:7, the Lord Jesus is speaking. He tells of the decree that God made known in the previous verse. This means that no man is excusable if he does not know this decree. He who does not know it has to blame himself. He could have known, but he did not want to know. It is a conscious and therefore culpable ignorance.

The Lord Jesus says what the LORD said to Him. First of all, there is that personal relationship: “You are My Son.” Here we hear God’s personal pleasure expressed in Him, a pleasure of which the Son is fully aware (Luke 3:22; cf. Hebrews 1:5; Hebrews 5:5).

The LORD promised David that the King Messiah, the Son of David, will be at the same time the Son of God: “I will be a father to him and he will be a son to Me” (2 Samuel 7:14). This means that the King will reign as the representative of His Father. Israel’s hope is inextricably linked to the Person of the King.

The purpose of the entire history of the world is God’s plan with Him. The fact that people have seen the world as their property since the Fall and have treated it as such does not change that. On the contrary, it increases their responsibility toward God. They misuse what God has intended for His Son by using everything for themselves without any recognition of Christ as the rightful Owner.

Christ as Creator is the Owner of creation. Through the sin of man, creation has come under the authority of satan. But the Lord Jesus as Redeemer has retaken the right to creation through His work on the cross. He does not yet exercise that right publicly, but He has it. In order to do the necessary work of redeeming creation, He, Who is the eternal Son, became Man. This happened because God the Holy Spirit conceived Him in Mary (Luke 1:35).

This means that the Lord Jesus is Son of God in two respects. First, He is the eternal Son. He is eternal, just like the Father (John 1:1; John 16:28; John 17:4; 24; Hebrews 7:1-3). It is clear that the Father is eternally Father because the Son is eternally Son. He is, in the second place, Son of God as Man. He has not been that eternally, but He has become that and will remain that forever. He, Who has always been and always remains the eternal Son, came in the flesh. He was not begotten by a sinful father, but by God the Holy Spirit. This means that He is also the Son of God as Man.

Reference has already been made to Paul’s speech in Pisidian Antioch, in which Paul quotes this psalm, and specifically this Psalms 2:7 (Acts 13:32-33). It is clear from the quote that the Lord Jesus is more than just the Son of David. He is also, by His birth, the Son of God; it points to the origin of His life as Man on earth. After the quotation indicating His conception, Paul goes directly to His rising from the dead (Acts 13:34-35).

Christ, as the risen Lord, has been given all authority in heaven and on earth (Matthew 28:18). God says to Him here that He may ask to actually exercise that authority (Psalms 2:8). He doesn’t do that on His own either. The despised, rejected and dead, but now risen and glorified Messiah waits for the time of the Father. He remains the dependent Man, Who will only act when the Father commissions him to do so. Then He will actually appropriate His rightful property and possession.

In His prayer to the Father the Lord Jesus says that He asks not for the world, but for those whom the Father has given Him (John 17:9). Then He will ask for the ends of the earth. He will do that when the church is complete. Therefore, He is not yet claiming His property and possession. After the church is caught up, He will do so and begin to reign.

The nations of the whole earth will notice this. When He rules “with a rod of iron”, He will shatter all the enemies of God and His people (Revelation 19:15b). What He does to them is like smashing “earthenware”. This symbolizes the frailty of man. He is no more than easily broken pottery (cf. Jeremiah 19:11). After all, man is made of dust of the earth (Genesis 2:7), to which the word “earthenware” refers.

The exercise of judgment is here attributed to the Lord Jesus. This exercise of judgment is also declared applicable to the overcomers in the church in Thyatira. They are allowed to reign with Christ as a reward for their faithfulness (Revelation 2:27). Any grant of power by the Lord Jesus to others is the grant of a power which He Himself received from His Father (cf. Matthew 11:27a; Matthew 28:18; John 3:35; John 5:22; 27; John 13:3).

Psalms 37:5

God’s Son, the Messiah

In Psalms 2:7, the Lord Jesus is speaking. He tells of the decree that God made known in the previous verse. This means that no man is excusable if he does not know this decree. He who does not know it has to blame himself. He could have known, but he did not want to know. It is a conscious and therefore culpable ignorance.

The Lord Jesus says what the LORD said to Him. First of all, there is that personal relationship: “You are My Son.” Here we hear God’s personal pleasure expressed in Him, a pleasure of which the Son is fully aware (Luke 3:22; cf. Hebrews 1:5; Hebrews 5:5).

The LORD promised David that the King Messiah, the Son of David, will be at the same time the Son of God: “I will be a father to him and he will be a son to Me” (2 Samuel 7:14). This means that the King will reign as the representative of His Father. Israel’s hope is inextricably linked to the Person of the King.

The purpose of the entire history of the world is God’s plan with Him. The fact that people have seen the world as their property since the Fall and have treated it as such does not change that. On the contrary, it increases their responsibility toward God. They misuse what God has intended for His Son by using everything for themselves without any recognition of Christ as the rightful Owner.

Christ as Creator is the Owner of creation. Through the sin of man, creation has come under the authority of satan. But the Lord Jesus as Redeemer has retaken the right to creation through His work on the cross. He does not yet exercise that right publicly, but He has it. In order to do the necessary work of redeeming creation, He, Who is the eternal Son, became Man. This happened because God the Holy Spirit conceived Him in Mary (Luke 1:35).

This means that the Lord Jesus is Son of God in two respects. First, He is the eternal Son. He is eternal, just like the Father (John 1:1; John 16:28; John 17:4; 24; Hebrews 7:1-3). It is clear that the Father is eternally Father because the Son is eternally Son. He is, in the second place, Son of God as Man. He has not been that eternally, but He has become that and will remain that forever. He, Who has always been and always remains the eternal Son, came in the flesh. He was not begotten by a sinful father, but by God the Holy Spirit. This means that He is also the Son of God as Man.

Reference has already been made to Paul’s speech in Pisidian Antioch, in which Paul quotes this psalm, and specifically this Psalms 2:7 (Acts 13:32-33). It is clear from the quote that the Lord Jesus is more than just the Son of David. He is also, by His birth, the Son of God; it points to the origin of His life as Man on earth. After the quotation indicating His conception, Paul goes directly to His rising from the dead (Acts 13:34-35).

Christ, as the risen Lord, has been given all authority in heaven and on earth (Matthew 28:18). God says to Him here that He may ask to actually exercise that authority (Psalms 2:8). He doesn’t do that on His own either. The despised, rejected and dead, but now risen and glorified Messiah waits for the time of the Father. He remains the dependent Man, Who will only act when the Father commissions him to do so. Then He will actually appropriate His rightful property and possession.

In His prayer to the Father the Lord Jesus says that He asks not for the world, but for those whom the Father has given Him (John 17:9). Then He will ask for the ends of the earth. He will do that when the church is complete. Therefore, He is not yet claiming His property and possession. After the church is caught up, He will do so and begin to reign.

The nations of the whole earth will notice this. When He rules “with a rod of iron”, He will shatter all the enemies of God and His people (Revelation 19:15b). What He does to them is like smashing “earthenware”. This symbolizes the frailty of man. He is no more than easily broken pottery (cf. Jeremiah 19:11). After all, man is made of dust of the earth (Genesis 2:7), to which the word “earthenware” refers.

The exercise of judgment is here attributed to the Lord Jesus. This exercise of judgment is also declared applicable to the overcomers in the church in Thyatira. They are allowed to reign with Christ as a reward for their faithfulness (Revelation 2:27). Any grant of power by the Lord Jesus to others is the grant of a power which He Himself received from His Father (cf. Matthew 11:27a; Matthew 28:18; John 3:35; John 5:22; 27; John 13:3).

Psalms 37:6

Invitation to Do Homage to the Son

After the Father speaking to the Son (Psalms 2:6) and the Son speaking about Himself (Psalms 2:7-8), the Holy Spirit speaks in Psalms 2:10-12. The anger of God has not yet been kindled and the Lord Jesus does not yet rule with an iron rod on earth. With the exhortation, “now therefore”, the leaders, “kings” and “judges of the earth”, are called to action (Psalms 2:10).

It is “now” the prosperous time, it is “now” the day of salvation (2 Corinthians 6:2b). “Now therefore”, quickly, change your attitude toward God. Kings must begin to show discernment, to act wisely. This is only possible if they break with their sins (cf. Daniel 4:27). Judges or rulers must no longer seek their own advantage, but must begin to administer justice honestly. To do so, they must be willing to be taught and accept the teaching of God’s Word. Perhaps it is also meant that they let themselves to be taught and repent by the discipline that God brings upon them.

True repentance is evidenced by worshiping or serving “the LORD with reverence”. Human life is about worshiping or serving God. This is what God created man for, and therein lies the true meaning of his humanity, through which He fulfills his deepest desires. Worshiping or serving God is the only thing that gives satisfaction and meaning to one’s existence. We may worship or serve God with reverence for Who He is. It is worshiping or serving Him Who is far above us and entitled to our worship or service because He created us and sustains us.

There is joy associated with worshiping or serving God. That means it is not a forced, slavish worship or service. Yet we must never forget that the One we worship or serve is “the Lord who is great and awesome” (Nehemiah 4:14). That includes an appropriate “trembling”. This is not about fear, but about reverence. Acknowledging the majesty of Him Whom we may worship or serve will keep us from a frivolous, arrogant attitude toward Him.

The last verse contains a gracious invitation and an earnest warning (Psalms 2:12). In order to worship or serve the LORD in a way that is pleasing to Him, it is necessary for man to be in the right relationship with the Son. With this, the whole life of any human being stands or falls. Whoever does not honor the Son does not honor the Father either (John 5:23b), no matter what he may claim about his own worship or service to God. To honor God means to honor the Son. Therefore, in conclusion, the call is to do homage to [literally: kiss] the Son, that is, to bow before Him in reverence (cf. 1 Samuel 10:1; 1 Kings 19:18; Hosea 13:2; Luke 7:38; 44-45) and be reconciled to Him.

The flip side is the kindling of His wrath. His wrath hangs menacingly over any man who is in “the way” and lives for himself without regard to the authority of the Son. Those who do not kiss the Son perish by the kindling of the Son’s wrath. The wrath kindling “soon” means a rapid end of the man who has not kissed Him. “It is a terrifying thing to fall into the hands of the living God” (Hebrews 10:31). “For our God is a consuming fire” (Hebrews 12:29).

The psalm ends with the word “blessed”, the same word with which Psalms 1 begins. This “blessed” is offered to all who have not yet kissed the Son. It is a final invitation. In it a safe refuge from God’s wrath is offered. That refuge is none other than He Who exercises judgment. He is also the One Who protects everyone from judgment who takes refuge in Him. He rejects no one who comes to Him with sincere repentance and confession of his sins.

Prophetically, this verse is also an introduction to the following psalms, Psalms 3-7. Before the violence of the great tribulation erupts over the heads of the believing remnant, it is proclaimed here where salvation is to be found: only with the LORD. We can compare this to the ark being built as a means of salvation before and in view of the coming flood. The ark is a picture of Christ and the flood is a picture of the great tribulation.

Psalms 37:7

Invitation to Do Homage to the Son

After the Father speaking to the Son (Psalms 2:6) and the Son speaking about Himself (Psalms 2:7-8), the Holy Spirit speaks in Psalms 2:10-12. The anger of God has not yet been kindled and the Lord Jesus does not yet rule with an iron rod on earth. With the exhortation, “now therefore”, the leaders, “kings” and “judges of the earth”, are called to action (Psalms 2:10).

It is “now” the prosperous time, it is “now” the day of salvation (2 Corinthians 6:2b). “Now therefore”, quickly, change your attitude toward God. Kings must begin to show discernment, to act wisely. This is only possible if they break with their sins (cf. Daniel 4:27). Judges or rulers must no longer seek their own advantage, but must begin to administer justice honestly. To do so, they must be willing to be taught and accept the teaching of God’s Word. Perhaps it is also meant that they let themselves to be taught and repent by the discipline that God brings upon them.

True repentance is evidenced by worshiping or serving “the LORD with reverence”. Human life is about worshiping or serving God. This is what God created man for, and therein lies the true meaning of his humanity, through which He fulfills his deepest desires. Worshiping or serving God is the only thing that gives satisfaction and meaning to one’s existence. We may worship or serve God with reverence for Who He is. It is worshiping or serving Him Who is far above us and entitled to our worship or service because He created us and sustains us.

There is joy associated with worshiping or serving God. That means it is not a forced, slavish worship or service. Yet we must never forget that the One we worship or serve is “the Lord who is great and awesome” (Nehemiah 4:14). That includes an appropriate “trembling”. This is not about fear, but about reverence. Acknowledging the majesty of Him Whom we may worship or serve will keep us from a frivolous, arrogant attitude toward Him.

The last verse contains a gracious invitation and an earnest warning (Psalms 2:12). In order to worship or serve the LORD in a way that is pleasing to Him, it is necessary for man to be in the right relationship with the Son. With this, the whole life of any human being stands or falls. Whoever does not honor the Son does not honor the Father either (John 5:23b), no matter what he may claim about his own worship or service to God. To honor God means to honor the Son. Therefore, in conclusion, the call is to do homage to [literally: kiss] the Son, that is, to bow before Him in reverence (cf. 1 Samuel 10:1; 1 Kings 19:18; Hosea 13:2; Luke 7:38; 44-45) and be reconciled to Him.

The flip side is the kindling of His wrath. His wrath hangs menacingly over any man who is in “the way” and lives for himself without regard to the authority of the Son. Those who do not kiss the Son perish by the kindling of the Son’s wrath. The wrath kindling “soon” means a rapid end of the man who has not kissed Him. “It is a terrifying thing to fall into the hands of the living God” (Hebrews 10:31). “For our God is a consuming fire” (Hebrews 12:29).

The psalm ends with the word “blessed”, the same word with which Psalms 1 begins. This “blessed” is offered to all who have not yet kissed the Son. It is a final invitation. In it a safe refuge from God’s wrath is offered. That refuge is none other than He Who exercises judgment. He is also the One Who protects everyone from judgment who takes refuge in Him. He rejects no one who comes to Him with sincere repentance and confession of his sins.

Prophetically, this verse is also an introduction to the following psalms, Psalms 3-7. Before the violence of the great tribulation erupts over the heads of the believing remnant, it is proclaimed here where salvation is to be found: only with the LORD. We can compare this to the ark being built as a means of salvation before and in view of the coming flood. The ark is a picture of Christ and the flood is a picture of the great tribulation.

Psalms 37:8

Invitation to Do Homage to the Son

After the Father speaking to the Son (Psalms 2:6) and the Son speaking about Himself (Psalms 2:7-8), the Holy Spirit speaks in Psalms 2:10-12. The anger of God has not yet been kindled and the Lord Jesus does not yet rule with an iron rod on earth. With the exhortation, “now therefore”, the leaders, “kings” and “judges of the earth”, are called to action (Psalms 2:10).

It is “now” the prosperous time, it is “now” the day of salvation (2 Corinthians 6:2b). “Now therefore”, quickly, change your attitude toward God. Kings must begin to show discernment, to act wisely. This is only possible if they break with their sins (cf. Daniel 4:27). Judges or rulers must no longer seek their own advantage, but must begin to administer justice honestly. To do so, they must be willing to be taught and accept the teaching of God’s Word. Perhaps it is also meant that they let themselves to be taught and repent by the discipline that God brings upon them.

True repentance is evidenced by worshiping or serving “the LORD with reverence”. Human life is about worshiping or serving God. This is what God created man for, and therein lies the true meaning of his humanity, through which He fulfills his deepest desires. Worshiping or serving God is the only thing that gives satisfaction and meaning to one’s existence. We may worship or serve God with reverence for Who He is. It is worshiping or serving Him Who is far above us and entitled to our worship or service because He created us and sustains us.

There is joy associated with worshiping or serving God. That means it is not a forced, slavish worship or service. Yet we must never forget that the One we worship or serve is “the Lord who is great and awesome” (Nehemiah 4:14). That includes an appropriate “trembling”. This is not about fear, but about reverence. Acknowledging the majesty of Him Whom we may worship or serve will keep us from a frivolous, arrogant attitude toward Him.

The last verse contains a gracious invitation and an earnest warning (Psalms 2:12). In order to worship or serve the LORD in a way that is pleasing to Him, it is necessary for man to be in the right relationship with the Son. With this, the whole life of any human being stands or falls. Whoever does not honor the Son does not honor the Father either (John 5:23b), no matter what he may claim about his own worship or service to God. To honor God means to honor the Son. Therefore, in conclusion, the call is to do homage to [literally: kiss] the Son, that is, to bow before Him in reverence (cf. 1 Samuel 10:1; 1 Kings 19:18; Hosea 13:2; Luke 7:38; 44-45) and be reconciled to Him.

The flip side is the kindling of His wrath. His wrath hangs menacingly over any man who is in “the way” and lives for himself without regard to the authority of the Son. Those who do not kiss the Son perish by the kindling of the Son’s wrath. The wrath kindling “soon” means a rapid end of the man who has not kissed Him. “It is a terrifying thing to fall into the hands of the living God” (Hebrews 10:31). “For our God is a consuming fire” (Hebrews 12:29).

The psalm ends with the word “blessed”, the same word with which Psalms 1 begins. This “blessed” is offered to all who have not yet kissed the Son. It is a final invitation. In it a safe refuge from God’s wrath is offered. That refuge is none other than He Who exercises judgment. He is also the One Who protects everyone from judgment who takes refuge in Him. He rejects no one who comes to Him with sincere repentance and confession of his sins.

Prophetically, this verse is also an introduction to the following psalms, Psalms 3-7. Before the violence of the great tribulation erupts over the heads of the believing remnant, it is proclaimed here where salvation is to be found: only with the LORD. We can compare this to the ark being built as a means of salvation before and in view of the coming flood. The ark is a picture of Christ and the flood is a picture of the great tribulation.

Psalms 37:10

Introduction

Psalms 1 describes the features of Christ in the faithful remnant of God’s people, the faithful part that trusts in God and is faithful to His Word. In Psalms 2 we see the Messiah and the firm counsel of God to make Him, the born King, His Son, King over His possession, the ends of the earth. God will surely fulfill that counsel. It is not yet the time to carry it out. Psalms 2 also shows that the Lord Jesus is rejected by His people and the nations when He comes to earth. That situation is still present now.

Christ has no place on earth now. He is now in heaven and is there the object of the hatred of the nations. That time lasts until He returns to earth. He is still the Rejected. As a result, all who belong to Him are also rejected and find themselves in the circumstances described in Psalms 3-7. In those psalms we see the remnant rejected by their own people and by the nations, but in the midst of those circumstances trust in God.

In Psalms 2, the nations still rage and reject God’s authority. Psalms 3-7 show us in David’s experience the suffering and oppression of the faithful remnant. They undergo these because of the hostility of the wicked, until Christ comes as King to redeem them to bring them into His kingdom. We also see in the experiences of David the sufferings of Christ because of righteousness.

Psalms 3 shows the trust that believers have in God while they are in a hopeless condition, surrounded by countless enemies. In this psalm, it is especially about enemies who belong to their own people, even to their own house. Their fellow citizens and housemates will prove to be their bitterest enemies (cf. Matthew 10:36).

Psalms 3 can be called “a morning song”, which is derived from Psalms 3:5, where David says: “I awoke.” It shows the confidence of the believing remnant that, in the midst of danger, can still sleep peacefully because the LORD keeps them (cf. Acts 12:3-6). In a general sense, this psalm is an encouragement to every believer who is in a hopeless situation. In a special sense, and first of all, it is so for those who are going through the great tribulation, that is, the faithful remnant.

Psalms 3 is the first of fourteen psalms that refer in the heading to an episode in David’s life (Psalms 3:1; Psalms 7:1; Psalms 18:1; Psalms 30:1; Psalms 34:1; Psalms 51:1; Psalms 52:1; Psalms 54:1; Psalms 56:1; Psalms 57:1; Psalms 59:1; Psalms 60:1; Psalms 63:1; Psalms 142:1). It is also the first psalm in which the word selah occurs.

The Seriousness of the Situation

This psalm is “a Psalm of David” (Psalms 3:1a). It is the first psalm of a collection of psalms that mention David as the poet in the heading. See under Introduction ‘The writers of Psalms’.

The Holy Spirit also mentions in one sentence the situation David is in when he writes the psalm. He wrote it “when he fled from Absalom his son”. David is a type of the Lord Jesus. We see him here as the rejected king who is persecuted by his son Absalom, who is a type of the antichrist. We find in the psalms that follow the feelings of David and of those who are his faithful followers. We see in these psalms the position of the remnant in the great tribulation because their Messiah has been rejected.

A number of psalms mention in the heading that David wrote them when he is fleeing from Saul when Saul is in power. This psalm is an exception, for David composed it when he himself is in power, but is fleeing from his son Absalom who wants to seize power. The history is described in 2 Samuel 15-16 (2 Samuel 15:1-37; 2 Samuel 16:15-23). It is recommended to read those chapters to know the historical background. Absalom is used by God in His governmental ways to bring His judgment on David’s family because of his sin with Bathsheba and Uriah (2 Samuel 11:3-4; 15-17; 2 Samuel 12:1-12). Prophetically, the coming of antichrist is the result of the rejection and crucifixion of Christ (cf. John 5:43).

There is little that a man suffers from more than when his son rebels against him. We hear the anguish of it in the words of David when he says of his son from whom he is fleeing: “Behold, my son who came out from me seeks my life” (2 Samuel 16:11a). David does not resist the coup, but flees. In this psalm, he shows us his inner self, what his feelings are while he flees. He makes us share his distress, how it affects him what people say about him and how he goes with it to the LORD. He also tells us that he goes to the LORD with all his needs and finds rest with Him in this tough time.

We can also think of the Lord Jesus when David flees from Absalom. David passes over the brook Kidron when he flees (2 Samuel 15:23). The Lord Jesus also passes it (John 18:1). With Him, however, it is not because He flees, for He walks the way that His Father points out to Him. However, His people also rebel against Him and reject Him.

Prophetically, this psalm will be fulfilled when the faithful remnant of Israel will be persecuted in the future by their earthly brethren, their compatriots, led by the antichrist.

David addresses himself directly to the “LORD” (Psalms 3:1b). When the adversaries have increased, God is the first thought of faith. Every believer who wants to serve the Lord faithfully has many adversaries (cf. 1 Corinthians 16:9). Faith turns to Him because it trusts in Him. When in faith we place God between us and what frightens us, things go well. We often become restless because we measure problems by our strengths. When we see that He is concerned with our cause, we can have peace in our hearts.

David faces a large number of opponents (2 Samuel 15:12-13). The thought of multitude is emphasized in these verses by using the words “increased” and “many” (twice) three times. In Hebrew, “increased” and “many” are the same word. The idea is that there is “much enemy” and that they are rapidly increasing in number. “Rising up” means rapidly increasing (2 Samuel 15:12).

In addition to the threat posed by the increasing number of enemies, there are also the remarks of the enemy with which they want to rob him of all confidence in God (Psalms 3:2). These are not remarks of a few, as in the case of Shimei (2 Samuel 16:7-8), but of “many”. Massively they say that he does not have to count on the help of God. This biting derision deeply affects the believer who is in need. Such a thing has an additional discouraging effect.

Above all, the Lord Jesus has experienced this biting derision when He hung on the cross. They cried out to Him: “HE TRUSTS IN GOD; LET GOD RESCUE [Him] now, IF HE DELIGHTS IN HIM” (Matthew 27:43).

From what David says to God, the situation in which he finds himself becomes clear: firstly, there are many adversaries, secondly, they are increasing in number, and thirdly, they are becoming increasingly overconfident, they move from silent opponents to become noisy opponents. David does not close his eyes to reality. However, this does not bring him to panic, but to the LORD. He submits the situation to Him.

The word selah at the end of Psa 3:2 – and at the end of Psa 3:4 and Psalms 3:8 – is a musical sign and means: pause. To the reader, it means: quiet contemplation. It occurs about 70 times throughout the book of Psalms.

Psalms 37:11

Introduction

Psalms 1 describes the features of Christ in the faithful remnant of God’s people, the faithful part that trusts in God and is faithful to His Word. In Psalms 2 we see the Messiah and the firm counsel of God to make Him, the born King, His Son, King over His possession, the ends of the earth. God will surely fulfill that counsel. It is not yet the time to carry it out. Psalms 2 also shows that the Lord Jesus is rejected by His people and the nations when He comes to earth. That situation is still present now.

Christ has no place on earth now. He is now in heaven and is there the object of the hatred of the nations. That time lasts until He returns to earth. He is still the Rejected. As a result, all who belong to Him are also rejected and find themselves in the circumstances described in Psalms 3-7. In those psalms we see the remnant rejected by their own people and by the nations, but in the midst of those circumstances trust in God.

In Psalms 2, the nations still rage and reject God’s authority. Psalms 3-7 show us in David’s experience the suffering and oppression of the faithful remnant. They undergo these because of the hostility of the wicked, until Christ comes as King to redeem them to bring them into His kingdom. We also see in the experiences of David the sufferings of Christ because of righteousness.

Psalms 3 shows the trust that believers have in God while they are in a hopeless condition, surrounded by countless enemies. In this psalm, it is especially about enemies who belong to their own people, even to their own house. Their fellow citizens and housemates will prove to be their bitterest enemies (cf. Matthew 10:36).

Psalms 3 can be called “a morning song”, which is derived from Psalms 3:5, where David says: “I awoke.” It shows the confidence of the believing remnant that, in the midst of danger, can still sleep peacefully because the LORD keeps them (cf. Acts 12:3-6). In a general sense, this psalm is an encouragement to every believer who is in a hopeless situation. In a special sense, and first of all, it is so for those who are going through the great tribulation, that is, the faithful remnant.

Psalms 3 is the first of fourteen psalms that refer in the heading to an episode in David’s life (Psalms 3:1; Psalms 7:1; Psalms 18:1; Psalms 30:1; Psalms 34:1; Psalms 51:1; Psalms 52:1; Psalms 54:1; Psalms 56:1; Psalms 57:1; Psalms 59:1; Psalms 60:1; Psalms 63:1; Psalms 142:1). It is also the first psalm in which the word selah occurs.

The Seriousness of the Situation

This psalm is “a Psalm of David” (Psalms 3:1a). It is the first psalm of a collection of psalms that mention David as the poet in the heading. See under Introduction ‘The writers of Psalms’.

The Holy Spirit also mentions in one sentence the situation David is in when he writes the psalm. He wrote it “when he fled from Absalom his son”. David is a type of the Lord Jesus. We see him here as the rejected king who is persecuted by his son Absalom, who is a type of the antichrist. We find in the psalms that follow the feelings of David and of those who are his faithful followers. We see in these psalms the position of the remnant in the great tribulation because their Messiah has been rejected.

A number of psalms mention in the heading that David wrote them when he is fleeing from Saul when Saul is in power. This psalm is an exception, for David composed it when he himself is in power, but is fleeing from his son Absalom who wants to seize power. The history is described in 2 Samuel 15-16 (2 Samuel 15:1-37; 2 Samuel 16:15-23). It is recommended to read those chapters to know the historical background. Absalom is used by God in His governmental ways to bring His judgment on David’s family because of his sin with Bathsheba and Uriah (2 Samuel 11:3-4; 15-17; 2 Samuel 12:1-12). Prophetically, the coming of antichrist is the result of the rejection and crucifixion of Christ (cf. John 5:43).

There is little that a man suffers from more than when his son rebels against him. We hear the anguish of it in the words of David when he says of his son from whom he is fleeing: “Behold, my son who came out from me seeks my life” (2 Samuel 16:11a). David does not resist the coup, but flees. In this psalm, he shows us his inner self, what his feelings are while he flees. He makes us share his distress, how it affects him what people say about him and how he goes with it to the LORD. He also tells us that he goes to the LORD with all his needs and finds rest with Him in this tough time.

We can also think of the Lord Jesus when David flees from Absalom. David passes over the brook Kidron when he flees (2 Samuel 15:23). The Lord Jesus also passes it (John 18:1). With Him, however, it is not because He flees, for He walks the way that His Father points out to Him. However, His people also rebel against Him and reject Him.

Prophetically, this psalm will be fulfilled when the faithful remnant of Israel will be persecuted in the future by their earthly brethren, their compatriots, led by the antichrist.

David addresses himself directly to the “LORD” (Psalms 3:1b). When the adversaries have increased, God is the first thought of faith. Every believer who wants to serve the Lord faithfully has many adversaries (cf. 1 Corinthians 16:9). Faith turns to Him because it trusts in Him. When in faith we place God between us and what frightens us, things go well. We often become restless because we measure problems by our strengths. When we see that He is concerned with our cause, we can have peace in our hearts.

David faces a large number of opponents (2 Samuel 15:12-13). The thought of multitude is emphasized in these verses by using the words “increased” and “many” (twice) three times. In Hebrew, “increased” and “many” are the same word. The idea is that there is “much enemy” and that they are rapidly increasing in number. “Rising up” means rapidly increasing (2 Samuel 15:12).

In addition to the threat posed by the increasing number of enemies, there are also the remarks of the enemy with which they want to rob him of all confidence in God (Psalms 3:2). These are not remarks of a few, as in the case of Shimei (2 Samuel 16:7-8), but of “many”. Massively they say that he does not have to count on the help of God. This biting derision deeply affects the believer who is in need. Such a thing has an additional discouraging effect.

Above all, the Lord Jesus has experienced this biting derision when He hung on the cross. They cried out to Him: “HE TRUSTS IN GOD; LET GOD RESCUE [Him] now, IF HE DELIGHTS IN HIM” (Matthew 27:43).

From what David says to God, the situation in which he finds himself becomes clear: firstly, there are many adversaries, secondly, they are increasing in number, and thirdly, they are becoming increasingly overconfident, they move from silent opponents to become noisy opponents. David does not close his eyes to reality. However, this does not bring him to panic, but to the LORD. He submits the situation to Him.

The word selah at the end of Psa 3:2 – and at the end of Psa 3:4 and Psalms 3:8 – is a musical sign and means: pause. To the reader, it means: quiet contemplation. It occurs about 70 times throughout the book of Psalms.

Psalms 37:12

The Lord Answers

The word “but” (Psalms 3:3) indicates that a contrast with the preceding follows, in which the attitude of the wicked is described. Here David is again a clear type of the Lord Jesus in Whom we also see this contrast. After David has made known his distress with God in the previous verses, he now speaks of his trust in God.

David confesses that the LORD is a shield about him (cf. Genesis 15:1; Deuteronomy 33:29). God not only protects him, God is his protection. The shield speaks of the LORD’s protection as the great King. He provides this protection by virtue of His covenant with Abraham and Israel.

We can draw a comparison here to “the shield of faith”, with which we “will be able to extinguish all the flaming arrows of the evil [one]” (Ephesians 6:16). The words spoken against David are as arrows (Psalms 64:3). However, they cannot do their evil work because the shield of faith renders them harmless. There is also a difference: A shield protects only the front of the person, but God protects on all sides.

God is also his “glory”. All the prestige he has received as king comes from Him. This is at the same time the guarantee that God will certainly not forsake him. His head, bowed under reproach and sorrow (2 Samuel 15:30a), is lifted up by God. It also means that he will be restored to his exalted position of king (cf. Genesis 40:13; 2 Kings 25:27). After humiliation comes exaltation (1 Peter 5:6).

Trust does not make one indifferent or passive, but calls out to God. We read that David prayed on his flight: “O LORD, I pray, make the counsel of Ahithophel foolishness” (2 Samuel 15:31). He also attributes the answer to that prayer – for which Hushai was called in by him (2 Samuel 15:32-34) – to God. Hushai could never have achieved the desired result if God had not directed everything. Trust in God is the assurance that God answers, even though He may use people for that answer.

God answers “from His holy mountain”, which is the mountain over which He has anointed His King (Psalms 2:6). When God answers a prayer, it is always because of the majesty and reign of His Son. When our prayers are answered, their purpose is to establish the reign of Christ in our lives.

Psalms 37:13

The Lord Answers

The word “but” (Psalms 3:3) indicates that a contrast with the preceding follows, in which the attitude of the wicked is described. Here David is again a clear type of the Lord Jesus in Whom we also see this contrast. After David has made known his distress with God in the previous verses, he now speaks of his trust in God.

David confesses that the LORD is a shield about him (cf. Genesis 15:1; Deuteronomy 33:29). God not only protects him, God is his protection. The shield speaks of the LORD’s protection as the great King. He provides this protection by virtue of His covenant with Abraham and Israel.

We can draw a comparison here to “the shield of faith”, with which we “will be able to extinguish all the flaming arrows of the evil [one]” (Ephesians 6:16). The words spoken against David are as arrows (Psalms 64:3). However, they cannot do their evil work because the shield of faith renders them harmless. There is also a difference: A shield protects only the front of the person, but God protects on all sides.

God is also his “glory”. All the prestige he has received as king comes from Him. This is at the same time the guarantee that God will certainly not forsake him. His head, bowed under reproach and sorrow (2 Samuel 15:30a), is lifted up by God. It also means that he will be restored to his exalted position of king (cf. Genesis 40:13; 2 Kings 25:27). After humiliation comes exaltation (1 Peter 5:6).

Trust does not make one indifferent or passive, but calls out to God. We read that David prayed on his flight: “O LORD, I pray, make the counsel of Ahithophel foolishness” (2 Samuel 15:31). He also attributes the answer to that prayer – for which Hushai was called in by him (2 Samuel 15:32-34) – to God. Hushai could never have achieved the desired result if God had not directed everything. Trust in God is the assurance that God answers, even though He may use people for that answer.

God answers “from His holy mountain”, which is the mountain over which He has anointed His King (Psalms 2:6). When God answers a prayer, it is always because of the majesty and reign of His Son. When our prayers are answered, their purpose is to establish the reign of Christ in our lives.

Psalms 37:14

Rest in God

When God has come between us and our problems, there is rest and peace (Psalms 3:5). David’s troubled mind has calmed down because he has told God everything and has seen that God is there for him. This allows him to lie down and sleep peacefully. When he awakes after the refreshment of sleep, he is not overcome by distress again, but the LORD is present with His support. During his sleep, the LORD sustained him and he was not assailed. In Hebrew, the verb “sustains” makes it clear that the experience of God’s faithfulness in the night is the basis of his confidence in the future.

The number of enemies has not been reduced (Psalms 3:6). The word “ten thousands” in Hebrew is related to the word “many” in Psalms 3:1-2. He is aware that they “have set themselves against” him “round about”. Yet he does not become afraid of them again. The circumstances have not changed, he faces that too, but he himself has come to inner peace because he has given everything into the hands of God. Where God is, fear gives way.

Psalms 37:15

Rest in God

When God has come between us and our problems, there is rest and peace (Psalms 3:5). David’s troubled mind has calmed down because he has told God everything and has seen that God is there for him. This allows him to lie down and sleep peacefully. When he awakes after the refreshment of sleep, he is not overcome by distress again, but the LORD is present with His support. During his sleep, the LORD sustained him and he was not assailed. In Hebrew, the verb “sustains” makes it clear that the experience of God’s faithfulness in the night is the basis of his confidence in the future.

The number of enemies has not been reduced (Psalms 3:6). The word “ten thousands” in Hebrew is related to the word “many” in Psalms 3:1-2. He is aware that they “have set themselves against” him “round about”. Yet he does not become afraid of them again. The circumstances have not changed, he faces that too, but he himself has come to inner peace because he has given everything into the hands of God. Where God is, fear gives way.

Psalms 37:16

Salvation and Blessing

After David has given everything into the hands of God and there is no longer any fear of the multitude of enemies, all those enemies have yet to be defeated (Psalms 3:8). The victory is yet to be achieved. For that, David does not go into battle himself. Having found rest in God, he also expects salvation from God. He asks God to arise against the enemies surrounding him. The arising of the LORD means that He comes into action to judge (Psalms 7:6; Psalms 9:19).

Only God can deliver him. Therefore, he calls upon God to arise and (literally) smite the enemies on the cheek and shatter the teeth of the wicked. Smiting the cheek is an act of humiliation (Job 16:10; 1 Kings 22:24; Micah 5:1b). The shattering of the teeth reminds one of the enemies as wild animals. The enemies are disarmed, rendered powerless, just as wild animals are deprived of their tearing power when their teeth are shattered (cf. Psalms 58:6).

The enemies have said that David has no deliverance in God (Psalms 3:2). Here he says that salvation, rescue, deliverance is from the LORD and from Him alone. We hear the same thing from the mouth of Jonah (Jona 2:9). Salvation is a sure thing and therefore the blessing attached to salvation is also sure. Because salvation comes from the LORD, salvation also goes far beyond just his personal salvation: “Your blessing [be] upon Your people.” The blessing of God that results from God’s salvation extends to the whole people of God.

Psalms 37:17

Salvation and Blessing

After David has given everything into the hands of God and there is no longer any fear of the multitude of enemies, all those enemies have yet to be defeated (Psalms 3:8). The victory is yet to be achieved. For that, David does not go into battle himself. Having found rest in God, he also expects salvation from God. He asks God to arise against the enemies surrounding him. The arising of the LORD means that He comes into action to judge (Psalms 7:6; Psalms 9:19).

Only God can deliver him. Therefore, he calls upon God to arise and (literally) smite the enemies on the cheek and shatter the teeth of the wicked. Smiting the cheek is an act of humiliation (Job 16:10; 1 Kings 22:24; Micah 5:1b). The shattering of the teeth reminds one of the enemies as wild animals. The enemies are disarmed, rendered powerless, just as wild animals are deprived of their tearing power when their teeth are shattered (cf. Psalms 58:6).

The enemies have said that David has no deliverance in God (Psalms 3:2). Here he says that salvation, rescue, deliverance is from the LORD and from Him alone. We hear the same thing from the mouth of Jonah (Jona 2:9). Salvation is a sure thing and therefore the blessing attached to salvation is also sure. Because salvation comes from the LORD, salvation also goes far beyond just his personal salvation: “Your blessing [be] upon Your people.” The blessing of God that results from God’s salvation extends to the whole people of God.

Psalms 37:19

Introduction

It is possible that Psalms 4 is directly related to Psalms 3 in terms of circumstances. In Psalms 4, David seems to express feelings he has when he is fleeing from his son Absalom (Psalms 3:1a).

Psalms 3 can be called a morning prayer (Psalms 3:5). This is also above Psalms 3 in the NASB. Psalms 4, as is put above this psalm by the NASB, can be called an evening prayer (Psalms 4:4; 8). It describes the situation in which it is getting darker and darker for the believing remnant. The oppression is increasing. Nevertheless, they continue to put their trust in the LORD.

That these two psalms belong together is evident not only from the subject – morning prayer and evening prayer – but also from corresponding words used in both psalms, such as “many are saying”, “lie”, and “sleep.

God of My Righteousness

In this psalm, David shares his personal experiences that he has had with his enemies and with his God. He does so in a way that others can also benefit from it. In fact, he has composed this psalm “for the choir director” (Psalms 4:1a). As a result of this, what he communicates in this psalm can be sung by others who recognize such experiences in their own lives. The wording in which David expresses his feelings here can be used by others to express their feelings in a God-pleasing way.

We can also see in the choir director a picture of the Lord Jesus, Who in the church starts in us the singing of the song of praise to the glory of God (Hebrews 2:12). The song is a great gift from God. A song of praise is a special way of singing about God in response to what He has revealed about Himself.

Singing this psalm is also meant to be done “on” or accompanied by “stringed instruments”. Although it is not a psalm of praise, but more a prayer, the support of stringed instruments is prescribed. Even a prayer of distress has something sweet in it. We may know that even our lamentations are melodious music to God because in them we focus on Him and address ourselves to Him. He loves to hear our supplications.

For “a Psalm of David” see at Psalms 3:1.

David appeals to God in his distress (Psalms 4:1b). He knows that he is righteous before God. That is his pleading ground before God, Who he calls here “God of my righteousness”. God is his righteous God. He knows that his case will be judged by God righteously. He can say that with confidence because he has a good conscience, because he lives righteously. His heart does not condemn him and therefore he has boldness to draw near to God as his righteous God (1 John 3:21).

He does not ask God to justify him, but to deliver him from his enemies as the God of his righteousness. The enemies who surround him enclose him; they oppress him. But through his prayer, the distress disappeared and he is relieved. God has relieved him.

David asks God to answer him because he is righteous, that is, he is not aware of any sin in his life that would make answering him impossible. That is not the only ground for an answer. Immediately afterwards, he appeals to the grace of God to listen to his prayer. There is no posturing or exercise of compulsion in his prayer for an answer. He is aware that he deserves nothing and depends on grace for an answer. Grace is the experience of God’s favor on the basis of His faithfulness, without any input from man.

Psalms 37:20

But Know …

In these verses, David addresses the “sons of men” (Psalms 4:2). With the sons of men are meant men of renown, people with a prominent position in life. They are the aristocrats, the upper class of society, the nobility. They derive the meaning of their existence from their high social position. For them David is a failed king, a man with a humble attitude and therefore does not correspond to their idea of a powerful leader. They drag his honor or glory, which has been granted to him by God as His anointed king (Psalms 3:3), through the mud. David is aware of this and addresses them about it.

There is impatience in his voice when he tells them ‘how long’ they will “love what is “worthless”. Since honor has been given to him by God, their effort to disgrace his honor is “worthless”, ‘empty’, and therefore pointless. He speaks to them of loving what is worthless because they are working diligently for something that is nothing. In addition, they “aim at deception”, meaning that they consult idols to carry out their ungodly plans.

The foolishness of their living in emptiness and deception is further underlined in Psalms 4:3. They must realize that the only thing God reckons with is “the godly man” He has “set apart … for Himself”. The value and weight of each human life is determined by God according to the esteem which such a person holds for His godly man.

The basis of the faithful remnant’s confidence – and of ours as well – is that God has set apart a godly man, a pious or gracious man, someone on whom God’s pleasure rests. This is primarily about David himself, the man whom God has set apart as a godly man to rule over His people. Beyond David we see the great Son of David, Jesus Christ, the Godly Man of God, His Messiah.

Every man, and especially the man of renown who thinks so highly of himself and so contemptuously of God’s Godly Man, must know Who is the Man on Whom God’s special pleasure rests. Every appeal made to God He answers only in relation with Him. This awareness gives the believing remnant confidence that God will hear when they cry out to Him in faith.

David knows that God hears him when he calls to Him on the basis of the fact that he has been set apart by God. He knows that there is no merit in himself. He is set apart because Christ is set apart. Likewise, we may know that we are chosen by God because the Lord Jesus is the Chosen One (Isaiah 42:1; Matthew 12:18; Luke 23:35). We are chosen in Him (Ephesians 1:4). David is God’s godly man because His great Son is God’s Godly Man.

The relationship to God’s godly man must be in order for God’s blessing to come. Whoever rejects God’s choice calls down God’s anger upon himself. That is why David tells the sons of men, the men of renown, to “tremble” (Psalms 4:4). They should realize that they will perish if they do not kiss the Son (Psalms 2:12). The exhortation “tremble” means that they should become inwardly restless about their attitude toward God. It should cause them to reflect on their lives instead of continuing to sin.

The first line of Psa 4:4 is quoted by Paul in the letter to the Ephesians (Ephesians 4:26). He does so from the Septuagint, the Greek translation of the Old Testament, to prove that there is justified anger [the word tremble means tremble with anger or fear]. In doing so, he points out at the same time that in case of a justified anger there should not be a sinful reaction. In the case of the sons of men to whom David speaks, it is about a wrong attitude. This is evident from what follows.

He admonishes them to speak in their hearts when they are lying on their beds. At night, man can contemplate his life. There is nothing to distract him then. The big mouth he opens to others during the day is then silent. “Be silent” implies the command to stop arguing in order to continue living without God.

When opposition to God is given up, David comes up with the recommendation to “offer sacrifices of righteousness” (Psalms 4:5). Through this, man expresses that he needs a sacrifice to come to terms with God. It means the realization that an innocent animal must die in his place.

These are sacrifices of righteousness, that is, sacrifices that are offered to God because He is entitled to them. They are sacrifices made with a devoted heart and in accordance with the righteous demands of God. He determines what sacrifices a person must come up with. It means that a man is accepted by Him only on the basis of the sacrifice of His Son. This is as the Lord Jesus said: “No one comes to the Father but through Me” (John 14:6b).

In drawing near to God, the inner attitude toward God is also important. This is what David points out in the second line of Psa 4:5. It comes down to trusting God. This trusting in Him has two aspects. God wants us to trust that He has accepted the sacrifice brought by His Son. God also wants us to trust that He accepts every person who comes to Him on the basis of the sacrifice of His Son.

Psalms 37:21

But Know …

In these verses, David addresses the “sons of men” (Psalms 4:2). With the sons of men are meant men of renown, people with a prominent position in life. They are the aristocrats, the upper class of society, the nobility. They derive the meaning of their existence from their high social position. For them David is a failed king, a man with a humble attitude and therefore does not correspond to their idea of a powerful leader. They drag his honor or glory, which has been granted to him by God as His anointed king (Psalms 3:3), through the mud. David is aware of this and addresses them about it.

There is impatience in his voice when he tells them ‘how long’ they will “love what is “worthless”. Since honor has been given to him by God, their effort to disgrace his honor is “worthless”, ‘empty’, and therefore pointless. He speaks to them of loving what is worthless because they are working diligently for something that is nothing. In addition, they “aim at deception”, meaning that they consult idols to carry out their ungodly plans.

The foolishness of their living in emptiness and deception is further underlined in Psalms 4:3. They must realize that the only thing God reckons with is “the godly man” He has “set apart … for Himself”. The value and weight of each human life is determined by God according to the esteem which such a person holds for His godly man.

The basis of the faithful remnant’s confidence – and of ours as well – is that God has set apart a godly man, a pious or gracious man, someone on whom God’s pleasure rests. This is primarily about David himself, the man whom God has set apart as a godly man to rule over His people. Beyond David we see the great Son of David, Jesus Christ, the Godly Man of God, His Messiah.

Every man, and especially the man of renown who thinks so highly of himself and so contemptuously of God’s Godly Man, must know Who is the Man on Whom God’s special pleasure rests. Every appeal made to God He answers only in relation with Him. This awareness gives the believing remnant confidence that God will hear when they cry out to Him in faith.

David knows that God hears him when he calls to Him on the basis of the fact that he has been set apart by God. He knows that there is no merit in himself. He is set apart because Christ is set apart. Likewise, we may know that we are chosen by God because the Lord Jesus is the Chosen One (Isaiah 42:1; Matthew 12:18; Luke 23:35). We are chosen in Him (Ephesians 1:4). David is God’s godly man because His great Son is God’s Godly Man.

The relationship to God’s godly man must be in order for God’s blessing to come. Whoever rejects God’s choice calls down God’s anger upon himself. That is why David tells the sons of men, the men of renown, to “tremble” (Psalms 4:4). They should realize that they will perish if they do not kiss the Son (Psalms 2:12). The exhortation “tremble” means that they should become inwardly restless about their attitude toward God. It should cause them to reflect on their lives instead of continuing to sin.

The first line of Psa 4:4 is quoted by Paul in the letter to the Ephesians (Ephesians 4:26). He does so from the Septuagint, the Greek translation of the Old Testament, to prove that there is justified anger [the word tremble means tremble with anger or fear]. In doing so, he points out at the same time that in case of a justified anger there should not be a sinful reaction. In the case of the sons of men to whom David speaks, it is about a wrong attitude. This is evident from what follows.

He admonishes them to speak in their hearts when they are lying on their beds. At night, man can contemplate his life. There is nothing to distract him then. The big mouth he opens to others during the day is then silent. “Be silent” implies the command to stop arguing in order to continue living without God.

When opposition to God is given up, David comes up with the recommendation to “offer sacrifices of righteousness” (Psalms 4:5). Through this, man expresses that he needs a sacrifice to come to terms with God. It means the realization that an innocent animal must die in his place.

These are sacrifices of righteousness, that is, sacrifices that are offered to God because He is entitled to them. They are sacrifices made with a devoted heart and in accordance with the righteous demands of God. He determines what sacrifices a person must come up with. It means that a man is accepted by Him only on the basis of the sacrifice of His Son. This is as the Lord Jesus said: “No one comes to the Father but through Me” (John 14:6b).

In drawing near to God, the inner attitude toward God is also important. This is what David points out in the second line of Psa 4:5. It comes down to trusting God. This trusting in Him has two aspects. God wants us to trust that He has accepted the sacrifice brought by His Son. God also wants us to trust that He accepts every person who comes to Him on the basis of the sacrifice of His Son.

Psalms 37:22

But Know …

In these verses, David addresses the “sons of men” (Psalms 4:2). With the sons of men are meant men of renown, people with a prominent position in life. They are the aristocrats, the upper class of society, the nobility. They derive the meaning of their existence from their high social position. For them David is a failed king, a man with a humble attitude and therefore does not correspond to their idea of a powerful leader. They drag his honor or glory, which has been granted to him by God as His anointed king (Psalms 3:3), through the mud. David is aware of this and addresses them about it.

There is impatience in his voice when he tells them ‘how long’ they will “love what is “worthless”. Since honor has been given to him by God, their effort to disgrace his honor is “worthless”, ‘empty’, and therefore pointless. He speaks to them of loving what is worthless because they are working diligently for something that is nothing. In addition, they “aim at deception”, meaning that they consult idols to carry out their ungodly plans.

The foolishness of their living in emptiness and deception is further underlined in Psalms 4:3. They must realize that the only thing God reckons with is “the godly man” He has “set apart … for Himself”. The value and weight of each human life is determined by God according to the esteem which such a person holds for His godly man.

The basis of the faithful remnant’s confidence – and of ours as well – is that God has set apart a godly man, a pious or gracious man, someone on whom God’s pleasure rests. This is primarily about David himself, the man whom God has set apart as a godly man to rule over His people. Beyond David we see the great Son of David, Jesus Christ, the Godly Man of God, His Messiah.

Every man, and especially the man of renown who thinks so highly of himself and so contemptuously of God’s Godly Man, must know Who is the Man on Whom God’s special pleasure rests. Every appeal made to God He answers only in relation with Him. This awareness gives the believing remnant confidence that God will hear when they cry out to Him in faith.

David knows that God hears him when he calls to Him on the basis of the fact that he has been set apart by God. He knows that there is no merit in himself. He is set apart because Christ is set apart. Likewise, we may know that we are chosen by God because the Lord Jesus is the Chosen One (Isaiah 42:1; Matthew 12:18; Luke 23:35). We are chosen in Him (Ephesians 1:4). David is God’s godly man because His great Son is God’s Godly Man.

The relationship to God’s godly man must be in order for God’s blessing to come. Whoever rejects God’s choice calls down God’s anger upon himself. That is why David tells the sons of men, the men of renown, to “tremble” (Psalms 4:4). They should realize that they will perish if they do not kiss the Son (Psalms 2:12). The exhortation “tremble” means that they should become inwardly restless about their attitude toward God. It should cause them to reflect on their lives instead of continuing to sin.

The first line of Psa 4:4 is quoted by Paul in the letter to the Ephesians (Ephesians 4:26). He does so from the Septuagint, the Greek translation of the Old Testament, to prove that there is justified anger [the word tremble means tremble with anger or fear]. In doing so, he points out at the same time that in case of a justified anger there should not be a sinful reaction. In the case of the sons of men to whom David speaks, it is about a wrong attitude. This is evident from what follows.

He admonishes them to speak in their hearts when they are lying on their beds. At night, man can contemplate his life. There is nothing to distract him then. The big mouth he opens to others during the day is then silent. “Be silent” implies the command to stop arguing in order to continue living without God.

When opposition to God is given up, David comes up with the recommendation to “offer sacrifices of righteousness” (Psalms 4:5). Through this, man expresses that he needs a sacrifice to come to terms with God. It means the realization that an innocent animal must die in his place.

These are sacrifices of righteousness, that is, sacrifices that are offered to God because He is entitled to them. They are sacrifices made with a devoted heart and in accordance with the righteous demands of God. He determines what sacrifices a person must come up with. It means that a man is accepted by Him only on the basis of the sacrifice of His Son. This is as the Lord Jesus said: “No one comes to the Father but through Me” (John 14:6b).

In drawing near to God, the inner attitude toward God is also important. This is what David points out in the second line of Psa 4:5. It comes down to trusting God. This trusting in Him has two aspects. God wants us to trust that He has accepted the sacrifice brought by His Son. God also wants us to trust that He accepts every person who comes to Him on the basis of the sacrifice of His Son.

Psalms 37:23

But Know …

In these verses, David addresses the “sons of men” (Psalms 4:2). With the sons of men are meant men of renown, people with a prominent position in life. They are the aristocrats, the upper class of society, the nobility. They derive the meaning of their existence from their high social position. For them David is a failed king, a man with a humble attitude and therefore does not correspond to their idea of a powerful leader. They drag his honor or glory, which has been granted to him by God as His anointed king (Psalms 3:3), through the mud. David is aware of this and addresses them about it.

There is impatience in his voice when he tells them ‘how long’ they will “love what is “worthless”. Since honor has been given to him by God, their effort to disgrace his honor is “worthless”, ‘empty’, and therefore pointless. He speaks to them of loving what is worthless because they are working diligently for something that is nothing. In addition, they “aim at deception”, meaning that they consult idols to carry out their ungodly plans.

The foolishness of their living in emptiness and deception is further underlined in Psalms 4:3. They must realize that the only thing God reckons with is “the godly man” He has “set apart … for Himself”. The value and weight of each human life is determined by God according to the esteem which such a person holds for His godly man.

The basis of the faithful remnant’s confidence – and of ours as well – is that God has set apart a godly man, a pious or gracious man, someone on whom God’s pleasure rests. This is primarily about David himself, the man whom God has set apart as a godly man to rule over His people. Beyond David we see the great Son of David, Jesus Christ, the Godly Man of God, His Messiah.

Every man, and especially the man of renown who thinks so highly of himself and so contemptuously of God’s Godly Man, must know Who is the Man on Whom God’s special pleasure rests. Every appeal made to God He answers only in relation with Him. This awareness gives the believing remnant confidence that God will hear when they cry out to Him in faith.

David knows that God hears him when he calls to Him on the basis of the fact that he has been set apart by God. He knows that there is no merit in himself. He is set apart because Christ is set apart. Likewise, we may know that we are chosen by God because the Lord Jesus is the Chosen One (Isaiah 42:1; Matthew 12:18; Luke 23:35). We are chosen in Him (Ephesians 1:4). David is God’s godly man because His great Son is God’s Godly Man.

The relationship to God’s godly man must be in order for God’s blessing to come. Whoever rejects God’s choice calls down God’s anger upon himself. That is why David tells the sons of men, the men of renown, to “tremble” (Psalms 4:4). They should realize that they will perish if they do not kiss the Son (Psalms 2:12). The exhortation “tremble” means that they should become inwardly restless about their attitude toward God. It should cause them to reflect on their lives instead of continuing to sin.

The first line of Psa 4:4 is quoted by Paul in the letter to the Ephesians (Ephesians 4:26). He does so from the Septuagint, the Greek translation of the Old Testament, to prove that there is justified anger [the word tremble means tremble with anger or fear]. In doing so, he points out at the same time that in case of a justified anger there should not be a sinful reaction. In the case of the sons of men to whom David speaks, it is about a wrong attitude. This is evident from what follows.

He admonishes them to speak in their hearts when they are lying on their beds. At night, man can contemplate his life. There is nothing to distract him then. The big mouth he opens to others during the day is then silent. “Be silent” implies the command to stop arguing in order to continue living without God.

When opposition to God is given up, David comes up with the recommendation to “offer sacrifices of righteousness” (Psalms 4:5). Through this, man expresses that he needs a sacrifice to come to terms with God. It means the realization that an innocent animal must die in his place.

These are sacrifices of righteousness, that is, sacrifices that are offered to God because He is entitled to them. They are sacrifices made with a devoted heart and in accordance with the righteous demands of God. He determines what sacrifices a person must come up with. It means that a man is accepted by Him only on the basis of the sacrifice of His Son. This is as the Lord Jesus said: “No one comes to the Father but through Me” (John 14:6b).

In drawing near to God, the inner attitude toward God is also important. This is what David points out in the second line of Psa 4:5. It comes down to trusting God. This trusting in Him has two aspects. God wants us to trust that He has accepted the sacrifice brought by His Son. God also wants us to trust that He accepts every person who comes to Him on the basis of the sacrifice of His Son.

Psalms 37:24

Light, Gladness, Peace and Safety

In these verses, David addresses the LORD. He answers the question posed by “many” (Psalms 4:6), which are the adversaries (Psalms 3:1-2). Their question is who will show them any good. The question is a reproach from “many”, by which is meant the apostate mass of God’s people. They lack prosperity and wealth in their lives and resent God and His anointed King for it. This attitude stems from the fact that they persist in their evil ways and do not take to heart the testimony of the faithful remnant.

For David, the good thing is that God lifts up the light of His countenance “upon us”, that is, upon himself and his people (cf. Numbers 6:24-26). This is opposed to hiding one’s face, which results in dismay (Psalms 30:7b; Deuteronomy 32:20). David personally experienced that the joy of the light of God’s countenance is a greater blessing than the temporary blessings of what people call “the good” (Psalms 4:7).

The good that people want, they find in “their grain and new wine”. If only they have that, they have what they want, but without being truly satisfied. They think only of here and now. Tomorrow they want something else and more. The good for these people is the reign of Absalom (2 Samuel 15:4-6), and prophetically it is the reign of the antichrist and the beast.

David realizes that those temporary blessings can be taken away, while life in the light of God’s face is an eternal delight (cf. Habakkuk 3:17-19). The joy he has in his heart is God’s gift to him. This is not an imagined, manufactured joy, but real joy. Circumstances no longer worry him, his many enemies with their mockeries are no longer a threat. God fills his heart. Then there is no room anymore for worry and threat. There is peace and safety because God cares and protects.

He can both lie down and sleep peacefully because the LORD not only protects but makes him dwell in safety, that is, he is completely at ease with God (Psalms 4:8). There is not only absence of enemies and enmity, but also the presence of inner peace. This situation of peace and safety is what God will work out for His people in the realm of peace, but is already present in the heart when it becomes night.

Psalms 37:25

Light, Gladness, Peace and Safety

In these verses, David addresses the LORD. He answers the question posed by “many” (Psalms 4:6), which are the adversaries (Psalms 3:1-2). Their question is who will show them any good. The question is a reproach from “many”, by which is meant the apostate mass of God’s people. They lack prosperity and wealth in their lives and resent God and His anointed King for it. This attitude stems from the fact that they persist in their evil ways and do not take to heart the testimony of the faithful remnant.

For David, the good thing is that God lifts up the light of His countenance “upon us”, that is, upon himself and his people (cf. Numbers 6:24-26). This is opposed to hiding one’s face, which results in dismay (Psalms 30:7b; Deuteronomy 32:20). David personally experienced that the joy of the light of God’s countenance is a greater blessing than the temporary blessings of what people call “the good” (Psalms 4:7).

The good that people want, they find in “their grain and new wine”. If only they have that, they have what they want, but without being truly satisfied. They think only of here and now. Tomorrow they want something else and more. The good for these people is the reign of Absalom (2 Samuel 15:4-6), and prophetically it is the reign of the antichrist and the beast.

David realizes that those temporary blessings can be taken away, while life in the light of God’s face is an eternal delight (cf. Habakkuk 3:17-19). The joy he has in his heart is God’s gift to him. This is not an imagined, manufactured joy, but real joy. Circumstances no longer worry him, his many enemies with their mockeries are no longer a threat. God fills his heart. Then there is no room anymore for worry and threat. There is peace and safety because God cares and protects.

He can both lie down and sleep peacefully because the LORD not only protects but makes him dwell in safety, that is, he is completely at ease with God (Psalms 4:8). There is not only absence of enemies and enmity, but also the presence of inner peace. This situation of peace and safety is what God will work out for His people in the realm of peace, but is already present in the heart when it becomes night.

Psalms 37:26

Light, Gladness, Peace and Safety

In these verses, David addresses the LORD. He answers the question posed by “many” (Psalms 4:6), which are the adversaries (Psalms 3:1-2). Their question is who will show them any good. The question is a reproach from “many”, by which is meant the apostate mass of God’s people. They lack prosperity and wealth in their lives and resent God and His anointed King for it. This attitude stems from the fact that they persist in their evil ways and do not take to heart the testimony of the faithful remnant.

For David, the good thing is that God lifts up the light of His countenance “upon us”, that is, upon himself and his people (cf. Numbers 6:24-26). This is opposed to hiding one’s face, which results in dismay (Psalms 30:7b; Deuteronomy 32:20). David personally experienced that the joy of the light of God’s countenance is a greater blessing than the temporary blessings of what people call “the good” (Psalms 4:7).

The good that people want, they find in “their grain and new wine”. If only they have that, they have what they want, but without being truly satisfied. They think only of here and now. Tomorrow they want something else and more. The good for these people is the reign of Absalom (2 Samuel 15:4-6), and prophetically it is the reign of the antichrist and the beast.

David realizes that those temporary blessings can be taken away, while life in the light of God’s face is an eternal delight (cf. Habakkuk 3:17-19). The joy he has in his heart is God’s gift to him. This is not an imagined, manufactured joy, but real joy. Circumstances no longer worry him, his many enemies with their mockeries are no longer a threat. God fills his heart. Then there is no room anymore for worry and threat. There is peace and safety because God cares and protects.

He can both lie down and sleep peacefully because the LORD not only protects but makes him dwell in safety, that is, he is completely at ease with God (Psalms 4:8). There is not only absence of enemies and enmity, but also the presence of inner peace. This situation of peace and safety is what God will work out for His people in the realm of peace, but is already present in the heart when it becomes night.

Psalms 37:28

Introduction

Psalms 5 is a night prayer. The situation for the remnant is getting worse because the antichrist, the man of bloodshed and deceit (Psalms 5:6), has come to power. Also, it is a morning prayer because the psalmist submits his concerns to the LORD in the morning (Psalms 5:3).

In this psalm, the remnant expresses confidence that the LORD will overthrow the government of the antichrist (Psalms 5:1b-7). They then pray for guidance in dark days (Psalms 5:8-9) and the extermination of the followers of the antichrist (Psalms 5:10).

Prayer for Help

For “for the choir director” see at Psalms 4:1.

Unlike Psalms 4, which is “on stringed instruments” (Psalms 4:1a), this psalm is suitable to be sung accompanied by “flute”. A flute, unlike a trumpet for example, is suited to evoke, display or accompany certain emotions. This can be joy (Isaiah 30:29; Ezekiel 28:13; Matthew 11:17), but it can also be sorrow (Jeremiah 48:36; Matthew 9:23). The flute seems to be the appropriate instrument here because it is precisely this instrument that can render and accompany the groaning of which David speaks in Psalms 5:1b.

For “a Psalm of David” see at Psalms 3:1.

David addresses the LORD directly with “words” and “groaning” (Psalms 5:1b), with a “cry for help” and “prayer” (Psalms 5:2). He asks Him to give “ear” to the “words” with which he cries out to Him (Psalms 5:1b). He is in distress, as evidenced by his urgent appeal that God gives “ear” to his “words”, and “considers” his “groaning”.

He wants to speak to God about his distress. Therefore he approaches Him in prayer. After all, there is no one else with whom he can or wants to speak about this. He also asks the LORD to pay attention to his groaning. Groaning can be done inaudibly. The burdened soul then has no words, but asks God to pay attention to it anyway.

God can reach our deepest feelings, He knows them. If we groan because we have no words to express what bothers us, He knows what we want to say. It reaches Him. We may know that the Holy Spirit gives words to our sighs (Romans 8:26).

Again, David emphatically asks God to heed his voice when he cries out (Psalms 5:2). He addresses God in the awareness of the personal relationship he has with Him. He calls Him “my King and my God”. He calls the LORD here both King and God. In Psalms 2 he calls the Son of God King (Psalms 2:6-7). This indicates that the Son, Who is King, is Himself God. He is “the King of the ages” (1 Timothy 1:17). God is always King, even then when His anointed king, David, has been removed from the throne and someone who has no right to it has taken his seat on that throne.

Having expressed his personal relationship to God in Psalms 5:2, in Psalms 5:3 he no longer asks if the LORD will listen (Psalms 5:1b), but expresses the certainty that the LORD will. In the morning, God hears his voice. Morning is the time when the daily morning burnt offering is brought (Exodus 29:39). This reminds us that we may draw near to God on the basis of the sacrifice of His Son.

David does not pray occasionally, but “in the morning”, that is, every morning. As soon as he is awake, he seeks God in prayer. This is an important example for us. It is good, as soon as we are awake, to turn first to God, that our first words be to and for Him. In our foolishness we often seek Him last, only when we see no other way out.

David also says that he “orders” his prayer to God. The verb “order” is also used for arranging or ordering the wood and parts of the sacrifice on the altar (Genesis 22:9; Leviticus 1:7). This gives his morning prayer the character of a morning burnt offering (cf. Psalms 141:2).

After his prayer, he looks forward to God’s answer (cf. Micah 7:7; Habakkuk 2:1). This demonstrates his trust in Him. That trust is also echoed in the words “for to You I pray” at the end of Psa 5:2. By this he is saying that he prays to the LORD as the one true God. He prays only to Him and not to anyone else.

These words are the motivation for him to pray. It means that he bases his request on the faithfulness of God to His covenant and promise. Our prayer is based on the faithfulness of God (1 John 1:9) to the work of Christ on the cross, that is, on the basis of the blood of the new covenant.

Psalms 37:29

Introduction

Psalms 5 is a night prayer. The situation for the remnant is getting worse because the antichrist, the man of bloodshed and deceit (Psalms 5:6), has come to power. Also, it is a morning prayer because the psalmist submits his concerns to the LORD in the morning (Psalms 5:3).

In this psalm, the remnant expresses confidence that the LORD will overthrow the government of the antichrist (Psalms 5:1b-7). They then pray for guidance in dark days (Psalms 5:8-9) and the extermination of the followers of the antichrist (Psalms 5:10).

Prayer for Help

For “for the choir director” see at Psalms 4:1.

Unlike Psalms 4, which is “on stringed instruments” (Psalms 4:1a), this psalm is suitable to be sung accompanied by “flute”. A flute, unlike a trumpet for example, is suited to evoke, display or accompany certain emotions. This can be joy (Isaiah 30:29; Ezekiel 28:13; Matthew 11:17), but it can also be sorrow (Jeremiah 48:36; Matthew 9:23). The flute seems to be the appropriate instrument here because it is precisely this instrument that can render and accompany the groaning of which David speaks in Psalms 5:1b.

For “a Psalm of David” see at Psalms 3:1.

David addresses the LORD directly with “words” and “groaning” (Psalms 5:1b), with a “cry for help” and “prayer” (Psalms 5:2). He asks Him to give “ear” to the “words” with which he cries out to Him (Psalms 5:1b). He is in distress, as evidenced by his urgent appeal that God gives “ear” to his “words”, and “considers” his “groaning”.

He wants to speak to God about his distress. Therefore he approaches Him in prayer. After all, there is no one else with whom he can or wants to speak about this. He also asks the LORD to pay attention to his groaning. Groaning can be done inaudibly. The burdened soul then has no words, but asks God to pay attention to it anyway.

God can reach our deepest feelings, He knows them. If we groan because we have no words to express what bothers us, He knows what we want to say. It reaches Him. We may know that the Holy Spirit gives words to our sighs (Romans 8:26).

Again, David emphatically asks God to heed his voice when he cries out (Psalms 5:2). He addresses God in the awareness of the personal relationship he has with Him. He calls Him “my King and my God”. He calls the LORD here both King and God. In Psalms 2 he calls the Son of God King (Psalms 2:6-7). This indicates that the Son, Who is King, is Himself God. He is “the King of the ages” (1 Timothy 1:17). God is always King, even then when His anointed king, David, has been removed from the throne and someone who has no right to it has taken his seat on that throne.

Having expressed his personal relationship to God in Psalms 5:2, in Psalms 5:3 he no longer asks if the LORD will listen (Psalms 5:1b), but expresses the certainty that the LORD will. In the morning, God hears his voice. Morning is the time when the daily morning burnt offering is brought (Exodus 29:39). This reminds us that we may draw near to God on the basis of the sacrifice of His Son.

David does not pray occasionally, but “in the morning”, that is, every morning. As soon as he is awake, he seeks God in prayer. This is an important example for us. It is good, as soon as we are awake, to turn first to God, that our first words be to and for Him. In our foolishness we often seek Him last, only when we see no other way out.

David also says that he “orders” his prayer to God. The verb “order” is also used for arranging or ordering the wood and parts of the sacrifice on the altar (Genesis 22:9; Leviticus 1:7). This gives his morning prayer the character of a morning burnt offering (cf. Psalms 141:2).

After his prayer, he looks forward to God’s answer (cf. Micah 7:7; Habakkuk 2:1). This demonstrates his trust in Him. That trust is also echoed in the words “for to You I pray” at the end of Psa 5:2. By this he is saying that he prays to the LORD as the one true God. He prays only to Him and not to anyone else.

These words are the motivation for him to pray. It means that he bases his request on the faithfulness of God to His covenant and promise. Our prayer is based on the faithfulness of God (1 John 1:9) to the work of Christ on the cross, that is, on the basis of the blood of the new covenant.

Psalms 37:30

Introduction

Psalms 5 is a night prayer. The situation for the remnant is getting worse because the antichrist, the man of bloodshed and deceit (Psalms 5:6), has come to power. Also, it is a morning prayer because the psalmist submits his concerns to the LORD in the morning (Psalms 5:3).

In this psalm, the remnant expresses confidence that the LORD will overthrow the government of the antichrist (Psalms 5:1b-7). They then pray for guidance in dark days (Psalms 5:8-9) and the extermination of the followers of the antichrist (Psalms 5:10).

Prayer for Help

For “for the choir director” see at Psalms 4:1.

Unlike Psalms 4, which is “on stringed instruments” (Psalms 4:1a), this psalm is suitable to be sung accompanied by “flute”. A flute, unlike a trumpet for example, is suited to evoke, display or accompany certain emotions. This can be joy (Isaiah 30:29; Ezekiel 28:13; Matthew 11:17), but it can also be sorrow (Jeremiah 48:36; Matthew 9:23). The flute seems to be the appropriate instrument here because it is precisely this instrument that can render and accompany the groaning of which David speaks in Psalms 5:1b.

For “a Psalm of David” see at Psalms 3:1.

David addresses the LORD directly with “words” and “groaning” (Psalms 5:1b), with a “cry for help” and “prayer” (Psalms 5:2). He asks Him to give “ear” to the “words” with which he cries out to Him (Psalms 5:1b). He is in distress, as evidenced by his urgent appeal that God gives “ear” to his “words”, and “considers” his “groaning”.

He wants to speak to God about his distress. Therefore he approaches Him in prayer. After all, there is no one else with whom he can or wants to speak about this. He also asks the LORD to pay attention to his groaning. Groaning can be done inaudibly. The burdened soul then has no words, but asks God to pay attention to it anyway.

God can reach our deepest feelings, He knows them. If we groan because we have no words to express what bothers us, He knows what we want to say. It reaches Him. We may know that the Holy Spirit gives words to our sighs (Romans 8:26).

Again, David emphatically asks God to heed his voice when he cries out (Psalms 5:2). He addresses God in the awareness of the personal relationship he has with Him. He calls Him “my King and my God”. He calls the LORD here both King and God. In Psalms 2 he calls the Son of God King (Psalms 2:6-7). This indicates that the Son, Who is King, is Himself God. He is “the King of the ages” (1 Timothy 1:17). God is always King, even then when His anointed king, David, has been removed from the throne and someone who has no right to it has taken his seat on that throne.

Having expressed his personal relationship to God in Psalms 5:2, in Psalms 5:3 he no longer asks if the LORD will listen (Psalms 5:1b), but expresses the certainty that the LORD will. In the morning, God hears his voice. Morning is the time when the daily morning burnt offering is brought (Exodus 29:39). This reminds us that we may draw near to God on the basis of the sacrifice of His Son.

David does not pray occasionally, but “in the morning”, that is, every morning. As soon as he is awake, he seeks God in prayer. This is an important example for us. It is good, as soon as we are awake, to turn first to God, that our first words be to and for Him. In our foolishness we often seek Him last, only when we see no other way out.

David also says that he “orders” his prayer to God. The verb “order” is also used for arranging or ordering the wood and parts of the sacrifice on the altar (Genesis 22:9; Leviticus 1:7). This gives his morning prayer the character of a morning burnt offering (cf. Psalms 141:2).

After his prayer, he looks forward to God’s answer (cf. Micah 7:7; Habakkuk 2:1). This demonstrates his trust in Him. That trust is also echoed in the words “for to You I pray” at the end of Psa 5:2. By this he is saying that he prays to the LORD as the one true God. He prays only to Him and not to anyone else.

These words are the motivation for him to pray. It means that he bases his request on the faithfulness of God to His covenant and promise. Our prayer is based on the faithfulness of God (1 John 1:9) to the work of Christ on the cross, that is, on the basis of the blood of the new covenant.

Psalms 37:31

What God Hates and Abhors

Through his fellowship with God in prayer and his expectant anticipation of its answer, the psalmist also sees how God thinks about the wicked and their various forms of wickedness. The use of the words “not”, “no”, and again “not” in Psalms 5:4-5 makes it clear that God cannot have fellowship with evil. Those who have fellowship with God share in His feelings about evil (cf. 1 Corinthians 13:6).

David begins to say that God is not a God Who takes pleasure in wickedness (Psalms 5:4). Sin does not give joy, but disturbs every joy and renders it impossible as long as sin is not confessed and refrained from.

“No evil” that is the one who practices evil, may have the thought that he is very religious. With the evil-doer we can think of Absalom, and of him of whom he is a picture, the antichrist. He may assume that he has a right to be in God’s presence, but there is no question of that. He will not “dwell” there. God and evil do not go together. In the question, “for what partnership have righteousness and lawlessness?” (2 Corinthians 6:14) lies the answer.

In Psalms 5:5, David names a whole category of people whom he refers to as the “boastful”. They may imagine themselves to be wise and clever, but in reality they are insolent fools because they do not take God into account. They do not “stand” before God’s eyes. They have no support or hold anywhere when they are judged, but fall over. The entire crowd that captures the Lord Jesus is forced to fall down before Him when He merely utters His name “I am” (John 18:6).

God “hates”, “destroys” and “abhors” (Psalms 5:5-6) the wicked. He “hates all who do iniquity” (cf. Hebrews 1:9a). God is love, yes, but never does His love come at the expense of His justice. His love is evidenced by His patience and the gift of His Son to everyone who believes in Him. Those who reject that offer of grace fall into the hands of the living God. And that is terrible (Hebrews 10:31). He hates not only sin, but also sinners who persist in evil. Sinners are judged according to their works, and because of their works they are thrown into the lake of fire (Revelation 20:12-14).

Also “those who speak falsehood” are put to death by God. God is the God of truth. Liars are not in fellowship with Him. They follow the father of lies the devil (John 8:44a). When we think of “the man of bloodshed and deceit”, we can think again first of all of Absalom. He is a follower of the devil, who is “a murderer from beginning” and “speaks a lie” (John 8:44b). It also applies to the man in whom the devil reveals himself fully, “the man of lawlessness … the son of destruction”, which is the antichrist (2 Thessalonians 2:3).

‘Bloodshed and deceit’ are the two main characteristics of the devil and the antichrist. ‘Bloodshed’ indicates violence, murder. ‘Deceit’ points to lies, deception, lust. We find them both when sin enters the world. The first sin is satan deceiving Eve through lies and lust (Genesis 3:1-7). The second sin is that of violence, Cain’s murder of Abel (Genesis 4:8). All sins can be traced back to one of these two characteristics (cf. Genesis 6:11).

Psalms 37:32

What God Hates and Abhors

Through his fellowship with God in prayer and his expectant anticipation of its answer, the psalmist also sees how God thinks about the wicked and their various forms of wickedness. The use of the words “not”, “no”, and again “not” in Psalms 5:4-5 makes it clear that God cannot have fellowship with evil. Those who have fellowship with God share in His feelings about evil (cf. 1 Corinthians 13:6).

David begins to say that God is not a God Who takes pleasure in wickedness (Psalms 5:4). Sin does not give joy, but disturbs every joy and renders it impossible as long as sin is not confessed and refrained from.

“No evil” that is the one who practices evil, may have the thought that he is very religious. With the evil-doer we can think of Absalom, and of him of whom he is a picture, the antichrist. He may assume that he has a right to be in God’s presence, but there is no question of that. He will not “dwell” there. God and evil do not go together. In the question, “for what partnership have righteousness and lawlessness?” (2 Corinthians 6:14) lies the answer.

In Psalms 5:5, David names a whole category of people whom he refers to as the “boastful”. They may imagine themselves to be wise and clever, but in reality they are insolent fools because they do not take God into account. They do not “stand” before God’s eyes. They have no support or hold anywhere when they are judged, but fall over. The entire crowd that captures the Lord Jesus is forced to fall down before Him when He merely utters His name “I am” (John 18:6).

God “hates”, “destroys” and “abhors” (Psalms 5:5-6) the wicked. He “hates all who do iniquity” (cf. Hebrews 1:9a). God is love, yes, but never does His love come at the expense of His justice. His love is evidenced by His patience and the gift of His Son to everyone who believes in Him. Those who reject that offer of grace fall into the hands of the living God. And that is terrible (Hebrews 10:31). He hates not only sin, but also sinners who persist in evil. Sinners are judged according to their works, and because of their works they are thrown into the lake of fire (Revelation 20:12-14).

Also “those who speak falsehood” are put to death by God. God is the God of truth. Liars are not in fellowship with Him. They follow the father of lies the devil (John 8:44a). When we think of “the man of bloodshed and deceit”, we can think again first of all of Absalom. He is a follower of the devil, who is “a murderer from beginning” and “speaks a lie” (John 8:44b). It also applies to the man in whom the devil reveals himself fully, “the man of lawlessness … the son of destruction”, which is the antichrist (2 Thessalonians 2:3).

‘Bloodshed and deceit’ are the two main characteristics of the devil and the antichrist. ‘Bloodshed’ indicates violence, murder. ‘Deceit’ points to lies, deception, lust. We find them both when sin enters the world. The first sin is satan deceiving Eve through lies and lust (Genesis 3:1-7). The second sin is that of violence, Cain’s murder of Abel (Genesis 4:8). All sins can be traced back to one of these two characteristics (cf. Genesis 6:11).

Psalms 37:33

What God Hates and Abhors

Through his fellowship with God in prayer and his expectant anticipation of its answer, the psalmist also sees how God thinks about the wicked and their various forms of wickedness. The use of the words “not”, “no”, and again “not” in Psalms 5:4-5 makes it clear that God cannot have fellowship with evil. Those who have fellowship with God share in His feelings about evil (cf. 1 Corinthians 13:6).

David begins to say that God is not a God Who takes pleasure in wickedness (Psalms 5:4). Sin does not give joy, but disturbs every joy and renders it impossible as long as sin is not confessed and refrained from.

“No evil” that is the one who practices evil, may have the thought that he is very religious. With the evil-doer we can think of Absalom, and of him of whom he is a picture, the antichrist. He may assume that he has a right to be in God’s presence, but there is no question of that. He will not “dwell” there. God and evil do not go together. In the question, “for what partnership have righteousness and lawlessness?” (2 Corinthians 6:14) lies the answer.

In Psalms 5:5, David names a whole category of people whom he refers to as the “boastful”. They may imagine themselves to be wise and clever, but in reality they are insolent fools because they do not take God into account. They do not “stand” before God’s eyes. They have no support or hold anywhere when they are judged, but fall over. The entire crowd that captures the Lord Jesus is forced to fall down before Him when He merely utters His name “I am” (John 18:6).

God “hates”, “destroys” and “abhors” (Psalms 5:5-6) the wicked. He “hates all who do iniquity” (cf. Hebrews 1:9a). God is love, yes, but never does His love come at the expense of His justice. His love is evidenced by His patience and the gift of His Son to everyone who believes in Him. Those who reject that offer of grace fall into the hands of the living God. And that is terrible (Hebrews 10:31). He hates not only sin, but also sinners who persist in evil. Sinners are judged according to their works, and because of their works they are thrown into the lake of fire (Revelation 20:12-14).

Also “those who speak falsehood” are put to death by God. God is the God of truth. Liars are not in fellowship with Him. They follow the father of lies the devil (John 8:44a). When we think of “the man of bloodshed and deceit”, we can think again first of all of Absalom. He is a follower of the devil, who is “a murderer from beginning” and “speaks a lie” (John 8:44b). It also applies to the man in whom the devil reveals himself fully, “the man of lawlessness … the son of destruction”, which is the antichrist (2 Thessalonians 2:3).

‘Bloodshed and deceit’ are the two main characteristics of the devil and the antichrist. ‘Bloodshed’ indicates violence, murder. ‘Deceit’ points to lies, deception, lust. We find them both when sin enters the world. The first sin is satan deceiving Eve through lies and lust (Genesis 3:1-7). The second sin is that of violence, Cain’s murder of Abel (Genesis 4:8). All sins can be traced back to one of these two characteristics (cf. Genesis 6:11).

Psalms 37:34

Fellowship With God in His House

While the evildoer, the fools, all who do injustice, the liars, and the man of bloodshed and violence are put to death (Psalms 5:6), David expresses the certainty that he will enter God’s house (Psalms 5:7). At that point, that is still the tabernacle. His assailants want to get him out of the way. “But” they count outside God, Who will bring him back into His house. He is outside of Jerusalem, but he will be in God’s house again. He knows this because even though he is outside of Jerusalem, he is still in God’s presence in prayer.

He is also aware that entering God’s house rests solely on God’s “abundant lovingkindness” and not on the basis of anything excellent in himself (cf. 2 Samuel 15:25). The Hebrew word for lovingkindness, Adonai, means God’s faithfulness to His covenant. God’s lovingkindness to us is on the basis of His faithfulness to the blood of the new covenant, which is the blood of Christ.

When David is in God’s house, he realizes that God’s house is a holy place. He also realizes that bowing in fear of God, that is, with reverence and awe, is the only appropriate attitude toward Him.

Psalms 37:35

Prayer for Guidance

David has prayed his prayer for help and he is confident of the answer. Yet the assailants who surround him are still present in full measure and strength. To know how to deal with them, he asks for the LORD’s guidance in Psalms 5:8. He does this in an impressive way, in a way that is an example for us to follow.

First, he asks the LORD to lead him in His righteousness. With that he asks for instruction in the ordinances of God, to keep them. If he heeds them, those ordinances will keep him in the way God has determined for him and in which He will provide justice for him. He does not come to God with a self-conceived plan to ask His blessing on it. He only wants to walk in the righteousness, the justice, of God. He asks God to make the way straight before him, so he will not stumble or go down a winding road or take a side way.

It is not the attitude and actions of his attackers that determine his tactics, but God and His righteousness. He asks this “because of” his “foes”. If God leads him in His righteousness, it will be a testimony to his attackers and will not be attributed to his own clever actions. They will therefore have no occasion to rejoice in his falling into sin.

What he asks in view of his foes relates primarily to what they say (Psalms 5:9). David speaks at length about this. He points to “their inward part”, “their throat”, and “their tongue”. His foes do not control him, but they do talk a lot about him. The evil of the tongue is often even more to be feared than violent acts. The slander campaign is running at full speed.

In what they say, “there is nothing reliable”. In “their inward part”, their heart, is “destruction”, that is what they are after, that is what they think up. What comes out of “their throat” is lethal. “An open grave” is a grave prepared for a dead person to be laid in (cf. Jeremiah 5:16). These pictures can only be recognized by those who live in fellowship with God. It is all hidden in “their tongue”, their smoothed tongue, with which they flatter unsuspecting listeners in order to drag them along to the destruction of death.

This description of the wicked is quoted by Paul in the letter to the Romans. Indeed, what David says of them here applies to every human being. It is one of the quotations by which Paul makes it clear that no man is righteous (Romans 3:13).

David, and in him the believing remnant in the end time, appeals to God to hold his attackers guilty (Psalms 5:10). On the basis of the declaration of guilt, he asks God to “let them fall” and do so “by their own devices”. The meaning is that they are brought down by their own devices. Their devices are causing their own fall (cf. Job 18:7; Hosea 11:6).

Their devices have led them to “the multitude of their transgressions”. Man’s thinking leads him to nothing but committing sins. Therefore, God must thrust them out of His presence. Thus, He had to “thrust” Adam and Eve “out” of paradise because of their transgression of His commandment (Genesis 3:24).

David mentions the ground for condemnation and the exercise of judgment: “For they are rebellious against You.” They are rebellious and reluctant. He is not asking for God’s condemnation and judgment because they treat him, David, so defamatory, but because they profoundly fail to acknowledge God’s authority. In Psalms 4 he has tried to reach the hearts of the rebellious people (Psalms 4:2-5). Now that this proves futile, only judgment remains. David does not himself exercise vengeance on the rebellious people, but hands it over to God (cf. Romans 12:19; 2 Timothy 4:14).

The cry for vengeance in Psalms 5:10 is typical of Psalms. This is appropriate for God’s earthly people. In the future, when the church has been caught up, the cry for vengeance on the wicked is heard from the mouths of believers (Revelation 6:10). However, just as here with David, they are asking God to do it; they are not asking for vengeance themselves. They are not asking for vengeance because they are revengeful, but because they long for justice to take its course.

For us, members of the New Testament church, asking for vengeance is not appropriate. Nor did the Lord Jesus exercise vengeance during His life on earth. He rebuked His disciples, when they wanted fire to come down from heaven, and explained to them the real purpose of His coming to earth (Luke 9:54-56). He shows us to pray for our enemies (Luke 23:34). Stephen understood this and prayed for forgiveness for his murderers (Acts 7:60).

The faithful remnant of Israel, for whom the blessings are earthly, will possess the earth and enjoy all the blessings God has promised His earthly people. To enjoy that blessing in peace and rest, it is necessary that His people be delivered from the violent and deceitful men. That will happen through the judgment that Christ brings on those enemies. The New Testament believers of the church are delivered from their enemies in another way: they are taken away from the earth, where violent men reign, and go to heaven.

Psalms 37:36

Prayer for Guidance

David has prayed his prayer for help and he is confident of the answer. Yet the assailants who surround him are still present in full measure and strength. To know how to deal with them, he asks for the LORD’s guidance in Psalms 5:8. He does this in an impressive way, in a way that is an example for us to follow.

First, he asks the LORD to lead him in His righteousness. With that he asks for instruction in the ordinances of God, to keep them. If he heeds them, those ordinances will keep him in the way God has determined for him and in which He will provide justice for him. He does not come to God with a self-conceived plan to ask His blessing on it. He only wants to walk in the righteousness, the justice, of God. He asks God to make the way straight before him, so he will not stumble or go down a winding road or take a side way.

It is not the attitude and actions of his attackers that determine his tactics, but God and His righteousness. He asks this “because of” his “foes”. If God leads him in His righteousness, it will be a testimony to his attackers and will not be attributed to his own clever actions. They will therefore have no occasion to rejoice in his falling into sin.

What he asks in view of his foes relates primarily to what they say (Psalms 5:9). David speaks at length about this. He points to “their inward part”, “their throat”, and “their tongue”. His foes do not control him, but they do talk a lot about him. The evil of the tongue is often even more to be feared than violent acts. The slander campaign is running at full speed.

In what they say, “there is nothing reliable”. In “their inward part”, their heart, is “destruction”, that is what they are after, that is what they think up. What comes out of “their throat” is lethal. “An open grave” is a grave prepared for a dead person to be laid in (cf. Jeremiah 5:16). These pictures can only be recognized by those who live in fellowship with God. It is all hidden in “their tongue”, their smoothed tongue, with which they flatter unsuspecting listeners in order to drag them along to the destruction of death.

This description of the wicked is quoted by Paul in the letter to the Romans. Indeed, what David says of them here applies to every human being. It is one of the quotations by which Paul makes it clear that no man is righteous (Romans 3:13).

David, and in him the believing remnant in the end time, appeals to God to hold his attackers guilty (Psalms 5:10). On the basis of the declaration of guilt, he asks God to “let them fall” and do so “by their own devices”. The meaning is that they are brought down by their own devices. Their devices are causing their own fall (cf. Job 18:7; Hosea 11:6).

Their devices have led them to “the multitude of their transgressions”. Man’s thinking leads him to nothing but committing sins. Therefore, God must thrust them out of His presence. Thus, He had to “thrust” Adam and Eve “out” of paradise because of their transgression of His commandment (Genesis 3:24).

David mentions the ground for condemnation and the exercise of judgment: “For they are rebellious against You.” They are rebellious and reluctant. He is not asking for God’s condemnation and judgment because they treat him, David, so defamatory, but because they profoundly fail to acknowledge God’s authority. In Psalms 4 he has tried to reach the hearts of the rebellious people (Psalms 4:2-5). Now that this proves futile, only judgment remains. David does not himself exercise vengeance on the rebellious people, but hands it over to God (cf. Romans 12:19; 2 Timothy 4:14).

The cry for vengeance in Psalms 5:10 is typical of Psalms. This is appropriate for God’s earthly people. In the future, when the church has been caught up, the cry for vengeance on the wicked is heard from the mouths of believers (Revelation 6:10). However, just as here with David, they are asking God to do it; they are not asking for vengeance themselves. They are not asking for vengeance because they are revengeful, but because they long for justice to take its course.

For us, members of the New Testament church, asking for vengeance is not appropriate. Nor did the Lord Jesus exercise vengeance during His life on earth. He rebuked His disciples, when they wanted fire to come down from heaven, and explained to them the real purpose of His coming to earth (Luke 9:54-56). He shows us to pray for our enemies (Luke 23:34). Stephen understood this and prayed for forgiveness for his murderers (Acts 7:60).

The faithful remnant of Israel, for whom the blessings are earthly, will possess the earth and enjoy all the blessings God has promised His earthly people. To enjoy that blessing in peace and rest, it is necessary that His people be delivered from the violent and deceitful men. That will happen through the judgment that Christ brings on those enemies. The New Testament believers of the church are delivered from their enemies in another way: they are taken away from the earth, where violent men reign, and go to heaven.

Psalms 37:37

Prayer for Guidance

David has prayed his prayer for help and he is confident of the answer. Yet the assailants who surround him are still present in full measure and strength. To know how to deal with them, he asks for the LORD’s guidance in Psalms 5:8. He does this in an impressive way, in a way that is an example for us to follow.

First, he asks the LORD to lead him in His righteousness. With that he asks for instruction in the ordinances of God, to keep them. If he heeds them, those ordinances will keep him in the way God has determined for him and in which He will provide justice for him. He does not come to God with a self-conceived plan to ask His blessing on it. He only wants to walk in the righteousness, the justice, of God. He asks God to make the way straight before him, so he will not stumble or go down a winding road or take a side way.

It is not the attitude and actions of his attackers that determine his tactics, but God and His righteousness. He asks this “because of” his “foes”. If God leads him in His righteousness, it will be a testimony to his attackers and will not be attributed to his own clever actions. They will therefore have no occasion to rejoice in his falling into sin.

What he asks in view of his foes relates primarily to what they say (Psalms 5:9). David speaks at length about this. He points to “their inward part”, “their throat”, and “their tongue”. His foes do not control him, but they do talk a lot about him. The evil of the tongue is often even more to be feared than violent acts. The slander campaign is running at full speed.

In what they say, “there is nothing reliable”. In “their inward part”, their heart, is “destruction”, that is what they are after, that is what they think up. What comes out of “their throat” is lethal. “An open grave” is a grave prepared for a dead person to be laid in (cf. Jeremiah 5:16). These pictures can only be recognized by those who live in fellowship with God. It is all hidden in “their tongue”, their smoothed tongue, with which they flatter unsuspecting listeners in order to drag them along to the destruction of death.

This description of the wicked is quoted by Paul in the letter to the Romans. Indeed, what David says of them here applies to every human being. It is one of the quotations by which Paul makes it clear that no man is righteous (Romans 3:13).

David, and in him the believing remnant in the end time, appeals to God to hold his attackers guilty (Psalms 5:10). On the basis of the declaration of guilt, he asks God to “let them fall” and do so “by their own devices”. The meaning is that they are brought down by their own devices. Their devices are causing their own fall (cf. Job 18:7; Hosea 11:6).

Their devices have led them to “the multitude of their transgressions”. Man’s thinking leads him to nothing but committing sins. Therefore, God must thrust them out of His presence. Thus, He had to “thrust” Adam and Eve “out” of paradise because of their transgression of His commandment (Genesis 3:24).

David mentions the ground for condemnation and the exercise of judgment: “For they are rebellious against You.” They are rebellious and reluctant. He is not asking for God’s condemnation and judgment because they treat him, David, so defamatory, but because they profoundly fail to acknowledge God’s authority. In Psalms 4 he has tried to reach the hearts of the rebellious people (Psalms 4:2-5). Now that this proves futile, only judgment remains. David does not himself exercise vengeance on the rebellious people, but hands it over to God (cf. Romans 12:19; 2 Timothy 4:14).

The cry for vengeance in Psalms 5:10 is typical of Psalms. This is appropriate for God’s earthly people. In the future, when the church has been caught up, the cry for vengeance on the wicked is heard from the mouths of believers (Revelation 6:10). However, just as here with David, they are asking God to do it; they are not asking for vengeance themselves. They are not asking for vengeance because they are revengeful, but because they long for justice to take its course.

For us, members of the New Testament church, asking for vengeance is not appropriate. Nor did the Lord Jesus exercise vengeance during His life on earth. He rebuked His disciples, when they wanted fire to come down from heaven, and explained to them the real purpose of His coming to earth (Luke 9:54-56). He shows us to pray for our enemies (Luke 23:34). Stephen understood this and prayed for forgiveness for his murderers (Acts 7:60).

The faithful remnant of Israel, for whom the blessings are earthly, will possess the earth and enjoy all the blessings God has promised His earthly people. To enjoy that blessing in peace and rest, it is necessary that His people be delivered from the violent and deceitful men. That will happen through the judgment that Christ brings on those enemies. The New Testament believers of the church are delivered from their enemies in another way: they are taken away from the earth, where violent men reign, and go to heaven.

Psalms 37:38

Those Who Love the Name

In Psalms 5:11, David, as the king of his people, speaks to God about “all who take refuge in You”. He asks for them if God will make them glad by the exercise of His righteousness in the extermination of the wicked. It concerns those who follow him in his rejection and share in his reproach. Those who seek protection from God thereby indicate that they “love” the “name” of the LORD (cf. Proverbs 18:10). The “name” points to the covenant. To “love” His “name” means that they seek protection on the basis of the covenant.

Trusting God and loving Him go together. Love trusts in protection. Whoever loves the Name, loves the Person because of His features, because of all that He is and does. The Name is everything in which He reveals Himself to man, what He shows to man in His features of Himself.

David asks God to allow those who trust and love Him and therefore seek protection from Him to share in exuberant joy. He speaks of being “glad”, “ever sing for joy”, and “exult in You”. This is a huge contrast to the judgment he asked for the disobedient in Psalms 5:10.

What David asks for his faithful followers, he asks on the basis of what he knows of God. This is evident from the word “for” (Psalms 5:12). By this he is saying that God is undeniably so. It is He “who blesses the righteous man”. God has great pleasure in everyone who lives as a righteous person.

This righteous may be surrounded by enemies, but they cannot do anything to him, because God surrounds him “with favor as with a shield”. Whoever wants to harm the righteous will have to penetrate that shield. Any attempt to do so is futile and doomed to failure, for it is the shield of God.

Psalms 37:39

Those Who Love the Name

In Psalms 5:11, David, as the king of his people, speaks to God about “all who take refuge in You”. He asks for them if God will make them glad by the exercise of His righteousness in the extermination of the wicked. It concerns those who follow him in his rejection and share in his reproach. Those who seek protection from God thereby indicate that they “love” the “name” of the LORD (cf. Proverbs 18:10). The “name” points to the covenant. To “love” His “name” means that they seek protection on the basis of the covenant.

Trusting God and loving Him go together. Love trusts in protection. Whoever loves the Name, loves the Person because of His features, because of all that He is and does. The Name is everything in which He reveals Himself to man, what He shows to man in His features of Himself.

David asks God to allow those who trust and love Him and therefore seek protection from Him to share in exuberant joy. He speaks of being “glad”, “ever sing for joy”, and “exult in You”. This is a huge contrast to the judgment he asked for the disobedient in Psalms 5:10.

What David asks for his faithful followers, he asks on the basis of what he knows of God. This is evident from the word “for” (Psalms 5:12). By this he is saying that God is undeniably so. It is He “who blesses the righteous man”. God has great pleasure in everyone who lives as a righteous person.

This righteous may be surrounded by enemies, but they cannot do anything to him, because God surrounds him “with favor as with a shield”. Whoever wants to harm the righteous will have to penetrate that shield. Any attempt to do so is futile and doomed to failure, for it is the shield of God.