Psalms 45

Psalms 45:1

Men Are Wicked

David wonders in doubt if fools then completely lack knowledge (Psalms 14:4). Will the wicked never learn? He is amazed that “all the workers of wickedness” are feasting on his people, the people over whom he is king to protect and care for them. But the fools have the upper hand now that David seems to be on the run. They see in David’s subjects an opportunity for profit. Instead of calling upon the Lord, they feast on the possessions of their defenseless fellow citizens. They do not call upon the Lord because they do not want to acknowledge Him in their hearts.

However, their tyranny will come to an end. They will be seized with great dread when they are suddenly confronted with the fact that God is on the side of His people, “the righteous generation” (Psalms 14:5). It may seem that they put to shame “the counsel of the afflicted” by thwarting and exploiting him in every way. But the LORD is the “refuge” of the afflicted (Psalms 14:6). With Him he is safe. No matter what the fools in their wickedness do to the afflicted, the afflicted has what the fool does not have, and that is protection and security.

An example is Naboth who is killed by the wicked Ahab and the even more wicked Jezebel. Naboth does not want to sell his inheritance to Ahab because he has received this land from the LORD (1 Kings 21:1-3). The counsel of this ‘afflicted’ seems to have been put to shame because he is murdered (1 Kings 21:8-15). But the LORD has been his refuge. That He is not only for this life, but above all after this life. Naboth will get everything back in the resurrection. Then the fools will be put to shame.

Psalms 45:2

Men Are Wicked

David wonders in doubt if fools then completely lack knowledge (Psalms 14:4). Will the wicked never learn? He is amazed that “all the workers of wickedness” are feasting on his people, the people over whom he is king to protect and care for them. But the fools have the upper hand now that David seems to be on the run. They see in David’s subjects an opportunity for profit. Instead of calling upon the Lord, they feast on the possessions of their defenseless fellow citizens. They do not call upon the Lord because they do not want to acknowledge Him in their hearts.

However, their tyranny will come to an end. They will be seized with great dread when they are suddenly confronted with the fact that God is on the side of His people, “the righteous generation” (Psalms 14:5). It may seem that they put to shame “the counsel of the afflicted” by thwarting and exploiting him in every way. But the LORD is the “refuge” of the afflicted (Psalms 14:6). With Him he is safe. No matter what the fools in their wickedness do to the afflicted, the afflicted has what the fool does not have, and that is protection and security.

An example is Naboth who is killed by the wicked Ahab and the even more wicked Jezebel. Naboth does not want to sell his inheritance to Ahab because he has received this land from the LORD (1 Kings 21:1-3). The counsel of this ‘afflicted’ seems to have been put to shame because he is murdered (1 Kings 21:8-15). But the LORD has been his refuge. That He is not only for this life, but above all after this life. Naboth will get everything back in the resurrection. Then the fools will be put to shame.

Psalms 45:3

The Hope of the Righteous

David’s sigh and exclamation, “Oh, that the salvation of Israel would come out of Zion!”, is quoted by Paul in Romans 11. He quotes this verse to prove that all Israel will be saved when “the fullness of the Gentiles has come in”, as he first argued (Romans 11:25b). The quote that immediately follows is not a sigh as here in the psalm, but a certainty. He quotes: “The Deliverer will come from Zion” (Romans 11:26).

Paul makes known in Romans 11 the mystery (Romans 11:25a) that Israel has been rejected by God, but will also be accepted again by God. This then concerns a remnant. Because the fools, that is the unbelieving mass, have all been judged, this remnant is “all Israel”. With this ‘new’ Israel, God continues after the “the fullness of the Gentiles has come in” (Romans 11:25b).

This last expression means that the Christian testimony on earth has fulfilled the time of its testimony, has reached its end. God has had to cut it off because it has not remained in His goodness (Romans 11:22). After that, Israel will again become the object of His public love.

That the deliverance or the Deliverer comes from Zion to redeem His people, that is, the believing remnant who have repented, means that He will come first to Zion (Isaiah 59:20). That will happen at His second coming, which is His return to earth. Then He will have let “His captive people” return from the scattering, and all the people, the two and the ten tribes, will be under one King and one Shepherd in the land (Ezekiel 37:21-25). He has brought a turn in their fate.

A pre-fulfillment, which is only partial and also temporary, is the return from exile in Babylon, also with mainly Israelites from the two tribes (Ezra 1:1-5). The final fulfillment will occur in the realm of peace. In Psalms 15 we are given a description of the features of those who will partake of it.

The psalm concludes with the joy of “Jacob” and the gladness of “Israel”. Jacob means “heels holder” (Genesis 25:26). It is the name of weakness and deviation that have characterized the patriarch Jacob, while at the same time there has been a longing for the blessing of God. That shows his entire history. In this regard we may consider that God calls Himself “the God of Jacob” just when He is about to deliver His people from the bondage of Egypt (Exodus 3:6; 15; Exodus 4:5). This name of God also appears several times in Psalms (Psalms 20:1b; Psalms 46:7; 11; Psalms 75:9; Psalms 81:1b; 4; Psalms 94:7; Psalms 114:7; Psalms 146:5).

Israel means “prince of God” (Genesis 32:28). Jacob received this name from God after his struggle with Him. In that struggle he begged for the blessing. Whoever begs for the blessing is in God’s eyes His prince. It is the name that expresses the value of God for such a person. Jacob is the name of practice, Israel is the name of position before God. That Jacob rejoices shows that even in enjoying full redemption and blessing, there will always be the awareness that it is undeserved, and bestowed by mere grace. That Israel is glad shows that God is above all weakness and has made of Jacob an Israel.

Psalms 45:5

Introduction

Psalms 15, like Psalms 1, is a wisdom psalm, a psalm of instruction for the believing remnant. This instruction is given to the people by the wise ones of the people (Daniel 11:33a), by which the people come to understand what their time is about and especially Who it is about, that is the Messiah.

Psalms 15 is the flip side of Psalm 14. In Psalms 16 David speaks of the Person Who is the complete opposite of the fool of Psalm 14 and has fulfilled all the conditions of Psalm 15.

The Question

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

It is the first psalm in which there is no further specification, as there is in previous psalms of which he is mentioned as poet.

The severe persecution by the wicked (Psalms 12:1-6; Psalms 14:4) raises the question of who can be kept to enter the realm of peace. Psalms 15 answers the question. He shows us the spiritual features of the faithful remnant who will enter the realm of peace.

There are some indications that presuppose a connection with the preceding psalm. There David speaks of the fool who says in his heart that there is no God (Psalms 14:1). Here he speaks of one who “speaks truth in his heart” (Psalms 15:2). There he says that there is no one who does good and seeks after God. Here he asks God who can abide and dwell with Him (Psalms 15:1b), that is, enter the realm of peace to be with Him there.

The twofold question “who” does not refer to the identity of the person, but to the kind of person, to his characteristics (cf. Psalms 24:3; Isaiah 33:14-16; Revelation 5:2). The question refers to “abiding” in God’s “tent” and “dwelling on” God’s “holy hill”. The word “abide” – Hebrew yagur – means to abide as a stranger. The question freely translated means: who can come to Him as a guest?

This means that it is not about approaching God only incidentally, on a special occasion, but about being with Him constantly for the enjoyment of fellowship with Him. It is about having access to God at all times. This is the part of the righteous in the realm of peace. He may abide in the house of God, the temple of God on Mount Zion. This is not the part of the evildoer (Psalms 5:5).

David poses this question to the “LORD”. He knows that only the LORD determines the conditions for abiding with Him and that it is not up to him to do so. This is very different from what many people do, even today. They decide for themselves how to approach God, if they even think He exists at all.

Two words are used for the dwelling place of God: “Your tent” and “Your holy hill”. “Tent” is the translation of the word for “tabernacle”. David placed the tabernacle on Mount Zion, God’s “holy mountain” (2 Samuel 6:1-19). He will have thought of that, but without referring to it here. In the tabernacle, in fact, no one, not even the priests and not even the high priest, can abide there all the time. God Himself is called “a dwelling place” for His people by Moses in his blessing for the twelve tribes (Deuteronomy 33:27a; cf. Isaiah 8:14).

God dwells on His holy hill. This is Mount Zion, the mountain over which God has said that He has anointed His King (Psalms 2:6). Now we see that He not only has anointed His King there, but also dwells there. We see here the connection between dwelling and reigning. He dwells where He rules, and He rules where He dwells. Both dwelling and ruling take place in ’holiness’. In that holy place all the righteous will also dwell with Him in the realm of peace. They possess through the new birth (John 3:3; 5) the features He gives in the following verses. They will dwell with Him and reign with Him, for they are holy, as He is holy (Leviticus 11:45; 1 Peter 1:15-16).

Psalms 45:6

The Answer

The answer to the ‘who-question’ in Psalms 15:1 is the description of someone in whom some positive features are present and some negative features are lacking. First come three positive features (Psalms 15:2). First, whoever wants to abide with God, whoever wants to be with Him to have fellowship with Him, is someone “who walks with integrity”. In the heart of such a person is the sincere mind to live honestly and faithfully before God and men (Genesis 17:1).

The second positive feature of such a person is that he “works righteousness”. This feature indicates that he gives each one to what he is entitled. To work righteousness is to act according to what is right before God. God is righteous in all His actions. He always gives everyone what each person deserves. This is true in both reward and punishment.

Someone who can dwell with God is, thirdly, someone “speaks truth in his heart”. He can be trusted in what he says, for it comes from a pure and clean heart, a heart in which there is no deceit (cf. John 1:47). His heart, the center of his being, controls his words. His words and his heart are in harmony with each other.

In summary, we see in the three features mentioned 1. a walk that is focused on God, which manifests itself in 2. deeds and 3. words. These features meet the expectations of God and people.

Then, in Psalms 15:3, three negative features are mentioned, things that are lacking in someone who is at home with God. The first feature can be connected to the third positive feature. He who speaks the truth in his heart will not slander with his tongue. The Hebrew word for slander means to go around and spread negative talk. In our time, this happens very quickly via smartphone and internet. He will not gossip, throw mud or drag others through the mud. In the words of the apostle James:, there is no spring in such a person that “sends out from the same opening [both] fresh and bitter [water]” (James 3:11).

Secondly, he is one who “does no evil to his neighbor”. The word for neighbor here – Hebrew rea – means fellow man. The word “friend” has a similar meaning. The feature of a believer is therefore recognizable here in that he does not participate in slander and acts justly with his fellow man. This is one of the conditions for being able to serve and worship the Lord.

Also “against his friend” the righteous will “not take up a reproach”. He will not put him in a bad light. He covers the neighbor’s evil with love (cf. Romans 13:10). Even if it is true, he will not speak of it to others. If colleagues or other people speak defamatory words about their neighbor – the modern “mobbing”, which is the intentional hurting of others – he will not participate in it.

All these things he does not do out of respect for his fellow man. This respect comes from his fear of God (cf. Genesis 42:18). He loves his neighbor as himself (Leviticus 19:18; Matthew 22:39-40). This does not mean that he is naive and also loves what is objectionable. There is no question of that, for in his “eyes a reprobate is despised” (Psalms 15:4). He distinguishes between “the reprobate” and “those who fear the LORD”.

The “reprobate” is the wicked, one who is rejected by God because of his stubborn rebellion against Him, with Whom he does not wish to reckon. It is someone who willfully lives in sin and persists in it. Such a person he despises, while he “honors” those who fear the LORD. To despise is not to disdain, but to keep a distance from sin by keeping a distance from those who persist in living in sin and love to do so. We see this difference in Abraham’s dealings with the king of Sodom on the one hand and with Melchizedek on the other (Genesis 14:17-24).

Those who dwell with the LORD are not led by what they see. The wicked can have great influence and those who fear the LORD can be a nobody. The righteous judges someone from God’s presence. He thereby shows that he has the Divine nature, for that is how God also looks at people (1 Samuel 2:30b).

He keeps his word and does what he has promised. Even if he “swears to his own hurt”, he will “not change” his oath. Even then, he will do what he has pledged to do. That is how completely reliable he is in what he has said (cf. Ecclesiastes 5:4-6; Matthew 5:37). It does not mean that he made an oath without thinking. It is about the fact that he has consciously committed himself to an act which he knows will cause harm to himself but benefit another.

This, like all that is mentioned as features of the righteous, is especially true of the Lord Jesus. He takes upon Himself the obligation to do God’s will when He says to God: “Behold, I have come to do Your will” (Hebrews 10:9). And He kept His word at the cost of His life. This resulted in many being saved from eternal death through Him (Hebrews 10:10).

If a neighbor is so impoverished that he must borrow, the righteous will lend money to his neighbor, but without charging interest (Psalms 15:5). We must keep in mind that otherwise the impoverished person will be forced to sell himself or his children as slaves in order to pay the debts (Leviticus 25:39; Nehemiah 5:5). According to the law, an Israelite may not profit from the financial distress into which a fellow Israelite has fallen through misfortune. Lending to a poor person at interest is forbidden because it will place the poor person even deeper in debt (Exodus 22:25-27; Leviticus 25:35-36; Deuteronomy 23:19).

He is also incorruptible. “A bribe against the innocent” is the payment for the crime of concealing or distorting the truth. Thus, a judge or witness can be bribed to the detriment of the poor (cf. Isaiah 1:23). Such conduct is strictly forbidden in the law (Exodus 23:8; Deuteronomy 16:19). The prophets have time and again strongly condemned the practice of bribery to bend the law (Isaiah 1:23; Isaiah 5:23; Amos 5:12; cf. Proverbs 15:27; Proverbs 17:8; 23).

For us New Testament believers, the answer to the ‘who-question’ is of an entirely different nature. This has to do with the fact that the dwelling place of God is not a geographically determined place, but a place that has spiritual features (cf. John 4:20-24). Everyone who has new life is “in the household of God, which is the church of the living God” (1 Timothy 3:15b).

Believers are to behave in it according to the precepts God has given for it, for it is His house (1 Timothy 3:15a). All who are in it are “fellow citizens with the saints, and are of God’s household” (Ephesians 2:19). They may continually live in and enjoy fellowship with God. To truly enjoy that fellowship, they must have part with Him, that is, be cleansed by the washing with the water of God’s Word (John 13:8b; 10; Ephesians 5:26).

In Psalms 15:5c is the answer to the question posed in Psalms 15:1. The answer we expect is that the person who “does these things”, that is, the things mentioned in Psalms 15:2-5, may dwell with God to draw near to Him. This answer is obvious in any case, because that is what the question in Psalms 15:1 is about. However, the answer is worded differently and appears to be out of place. Whoever does the things mentioned “will never be shaken” (cf. Luke 6:48).

Yet it is a striking answer, which implies even more than just dwelling with God. Dwelling with God is subject to attacks, but the promise is that the attackers from without will never achieve any success. Likewise, inwardly he will never be overcome by doubt or cause to wander away from God’s dwelling of his own accord.

The “things” done or not done consist of three positive things in Psalms 15:2, three negative things in Psalms 15:3, two positive things in Psalms 15:4 and two negative things in Psalms 15:5, a total of ten things. This recalls the law of the ten commandments, noting that it is a test of heart and conduct. Gross sins like murder and adultery are not mentioned.

The point of referring to the law is that only obedience to the commandments of God allows access to God’s sanctuary to dwell there. We must also remember that this is not about formal obedience to His commandments. God is not satisfied with mere outward tribute. He desires total dedication to Him throughout life in all its aspects. This is possible only when the heart is focused on Him.

Never has any man been able to fulfill all the conditions of God. No man can keep the law, for the law is an unbearable yoke (Acts 15:10). God’s conditions can only be fulfilled through the new life. This comes about in the realm of peace. Into it enter all those who have acknowledged to be guilty of the death of the Messiah.

When they see Him Whom they have pierced, they will mourn over Him (Zechariah 12:10-14). In response, God will give His law in their innermost being and write it in their hearts (Jeremiah 31:33-34). As a result, they will be able to obey Him wholeheartedly. Thus He will have fellowship with them continually in His dwelling on Zion.

The teaching that this psalm contains for Old Testament believers has its counterpart for us New Testament believers in the first letter of John. We are called children of God because we are born of God. Because we are born of God, we possess His nature. His nature is light and love (1 John 1:5; 1 John 4:8; 16). The evidence that we possess God’s nature is shown by obedience, which is practicing righteousness, and loving God and the brethren (1 John 2:3-10). Those who are characterized by this are in God’s presence and live in fellowship with Him. This remains so forever.

Psalms 45:7

The Answer

The answer to the ‘who-question’ in Psalms 15:1 is the description of someone in whom some positive features are present and some negative features are lacking. First come three positive features (Psalms 15:2). First, whoever wants to abide with God, whoever wants to be with Him to have fellowship with Him, is someone “who walks with integrity”. In the heart of such a person is the sincere mind to live honestly and faithfully before God and men (Genesis 17:1).

The second positive feature of such a person is that he “works righteousness”. This feature indicates that he gives each one to what he is entitled. To work righteousness is to act according to what is right before God. God is righteous in all His actions. He always gives everyone what each person deserves. This is true in both reward and punishment.

Someone who can dwell with God is, thirdly, someone “speaks truth in his heart”. He can be trusted in what he says, for it comes from a pure and clean heart, a heart in which there is no deceit (cf. John 1:47). His heart, the center of his being, controls his words. His words and his heart are in harmony with each other.

In summary, we see in the three features mentioned 1. a walk that is focused on God, which manifests itself in 2. deeds and 3. words. These features meet the expectations of God and people.

Then, in Psalms 15:3, three negative features are mentioned, things that are lacking in someone who is at home with God. The first feature can be connected to the third positive feature. He who speaks the truth in his heart will not slander with his tongue. The Hebrew word for slander means to go around and spread negative talk. In our time, this happens very quickly via smartphone and internet. He will not gossip, throw mud or drag others through the mud. In the words of the apostle James:, there is no spring in such a person that “sends out from the same opening [both] fresh and bitter [water]” (James 3:11).

Secondly, he is one who “does no evil to his neighbor”. The word for neighbor here – Hebrew rea – means fellow man. The word “friend” has a similar meaning. The feature of a believer is therefore recognizable here in that he does not participate in slander and acts justly with his fellow man. This is one of the conditions for being able to serve and worship the Lord.

Also “against his friend” the righteous will “not take up a reproach”. He will not put him in a bad light. He covers the neighbor’s evil with love (cf. Romans 13:10). Even if it is true, he will not speak of it to others. If colleagues or other people speak defamatory words about their neighbor – the modern “mobbing”, which is the intentional hurting of others – he will not participate in it.

All these things he does not do out of respect for his fellow man. This respect comes from his fear of God (cf. Genesis 42:18). He loves his neighbor as himself (Leviticus 19:18; Matthew 22:39-40). This does not mean that he is naive and also loves what is objectionable. There is no question of that, for in his “eyes a reprobate is despised” (Psalms 15:4). He distinguishes between “the reprobate” and “those who fear the LORD”.

The “reprobate” is the wicked, one who is rejected by God because of his stubborn rebellion against Him, with Whom he does not wish to reckon. It is someone who willfully lives in sin and persists in it. Such a person he despises, while he “honors” those who fear the LORD. To despise is not to disdain, but to keep a distance from sin by keeping a distance from those who persist in living in sin and love to do so. We see this difference in Abraham’s dealings with the king of Sodom on the one hand and with Melchizedek on the other (Genesis 14:17-24).

Those who dwell with the LORD are not led by what they see. The wicked can have great influence and those who fear the LORD can be a nobody. The righteous judges someone from God’s presence. He thereby shows that he has the Divine nature, for that is how God also looks at people (1 Samuel 2:30b).

He keeps his word and does what he has promised. Even if he “swears to his own hurt”, he will “not change” his oath. Even then, he will do what he has pledged to do. That is how completely reliable he is in what he has said (cf. Ecclesiastes 5:4-6; Matthew 5:37). It does not mean that he made an oath without thinking. It is about the fact that he has consciously committed himself to an act which he knows will cause harm to himself but benefit another.

This, like all that is mentioned as features of the righteous, is especially true of the Lord Jesus. He takes upon Himself the obligation to do God’s will when He says to God: “Behold, I have come to do Your will” (Hebrews 10:9). And He kept His word at the cost of His life. This resulted in many being saved from eternal death through Him (Hebrews 10:10).

If a neighbor is so impoverished that he must borrow, the righteous will lend money to his neighbor, but without charging interest (Psalms 15:5). We must keep in mind that otherwise the impoverished person will be forced to sell himself or his children as slaves in order to pay the debts (Leviticus 25:39; Nehemiah 5:5). According to the law, an Israelite may not profit from the financial distress into which a fellow Israelite has fallen through misfortune. Lending to a poor person at interest is forbidden because it will place the poor person even deeper in debt (Exodus 22:25-27; Leviticus 25:35-36; Deuteronomy 23:19).

He is also incorruptible. “A bribe against the innocent” is the payment for the crime of concealing or distorting the truth. Thus, a judge or witness can be bribed to the detriment of the poor (cf. Isaiah 1:23). Such conduct is strictly forbidden in the law (Exodus 23:8; Deuteronomy 16:19). The prophets have time and again strongly condemned the practice of bribery to bend the law (Isaiah 1:23; Isaiah 5:23; Amos 5:12; cf. Proverbs 15:27; Proverbs 17:8; 23).

For us New Testament believers, the answer to the ‘who-question’ is of an entirely different nature. This has to do with the fact that the dwelling place of God is not a geographically determined place, but a place that has spiritual features (cf. John 4:20-24). Everyone who has new life is “in the household of God, which is the church of the living God” (1 Timothy 3:15b).

Believers are to behave in it according to the precepts God has given for it, for it is His house (1 Timothy 3:15a). All who are in it are “fellow citizens with the saints, and are of God’s household” (Ephesians 2:19). They may continually live in and enjoy fellowship with God. To truly enjoy that fellowship, they must have part with Him, that is, be cleansed by the washing with the water of God’s Word (John 13:8b; 10; Ephesians 5:26).

In Psalms 15:5c is the answer to the question posed in Psalms 15:1. The answer we expect is that the person who “does these things”, that is, the things mentioned in Psalms 15:2-5, may dwell with God to draw near to Him. This answer is obvious in any case, because that is what the question in Psalms 15:1 is about. However, the answer is worded differently and appears to be out of place. Whoever does the things mentioned “will never be shaken” (cf. Luke 6:48).

Yet it is a striking answer, which implies even more than just dwelling with God. Dwelling with God is subject to attacks, but the promise is that the attackers from without will never achieve any success. Likewise, inwardly he will never be overcome by doubt or cause to wander away from God’s dwelling of his own accord.

The “things” done or not done consist of three positive things in Psalms 15:2, three negative things in Psalms 15:3, two positive things in Psalms 15:4 and two negative things in Psalms 15:5, a total of ten things. This recalls the law of the ten commandments, noting that it is a test of heart and conduct. Gross sins like murder and adultery are not mentioned.

The point of referring to the law is that only obedience to the commandments of God allows access to God’s sanctuary to dwell there. We must also remember that this is not about formal obedience to His commandments. God is not satisfied with mere outward tribute. He desires total dedication to Him throughout life in all its aspects. This is possible only when the heart is focused on Him.

Never has any man been able to fulfill all the conditions of God. No man can keep the law, for the law is an unbearable yoke (Acts 15:10). God’s conditions can only be fulfilled through the new life. This comes about in the realm of peace. Into it enter all those who have acknowledged to be guilty of the death of the Messiah.

When they see Him Whom they have pierced, they will mourn over Him (Zechariah 12:10-14). In response, God will give His law in their innermost being and write it in their hearts (Jeremiah 31:33-34). As a result, they will be able to obey Him wholeheartedly. Thus He will have fellowship with them continually in His dwelling on Zion.

The teaching that this psalm contains for Old Testament believers has its counterpart for us New Testament believers in the first letter of John. We are called children of God because we are born of God. Because we are born of God, we possess His nature. His nature is light and love (1 John 1:5; 1 John 4:8; 16). The evidence that we possess God’s nature is shown by obedience, which is practicing righteousness, and loving God and the brethren (1 John 2:3-10). Those who are characterized by this are in God’s presence and live in fellowship with Him. This remains so forever.

Psalms 45:8

The Answer

The answer to the ‘who-question’ in Psalms 15:1 is the description of someone in whom some positive features are present and some negative features are lacking. First come three positive features (Psalms 15:2). First, whoever wants to abide with God, whoever wants to be with Him to have fellowship with Him, is someone “who walks with integrity”. In the heart of such a person is the sincere mind to live honestly and faithfully before God and men (Genesis 17:1).

The second positive feature of such a person is that he “works righteousness”. This feature indicates that he gives each one to what he is entitled. To work righteousness is to act according to what is right before God. God is righteous in all His actions. He always gives everyone what each person deserves. This is true in both reward and punishment.

Someone who can dwell with God is, thirdly, someone “speaks truth in his heart”. He can be trusted in what he says, for it comes from a pure and clean heart, a heart in which there is no deceit (cf. John 1:47). His heart, the center of his being, controls his words. His words and his heart are in harmony with each other.

In summary, we see in the three features mentioned 1. a walk that is focused on God, which manifests itself in 2. deeds and 3. words. These features meet the expectations of God and people.

Then, in Psalms 15:3, three negative features are mentioned, things that are lacking in someone who is at home with God. The first feature can be connected to the third positive feature. He who speaks the truth in his heart will not slander with his tongue. The Hebrew word for slander means to go around and spread negative talk. In our time, this happens very quickly via smartphone and internet. He will not gossip, throw mud or drag others through the mud. In the words of the apostle James:, there is no spring in such a person that “sends out from the same opening [both] fresh and bitter [water]” (James 3:11).

Secondly, he is one who “does no evil to his neighbor”. The word for neighbor here – Hebrew rea – means fellow man. The word “friend” has a similar meaning. The feature of a believer is therefore recognizable here in that he does not participate in slander and acts justly with his fellow man. This is one of the conditions for being able to serve and worship the Lord.

Also “against his friend” the righteous will “not take up a reproach”. He will not put him in a bad light. He covers the neighbor’s evil with love (cf. Romans 13:10). Even if it is true, he will not speak of it to others. If colleagues or other people speak defamatory words about their neighbor – the modern “mobbing”, which is the intentional hurting of others – he will not participate in it.

All these things he does not do out of respect for his fellow man. This respect comes from his fear of God (cf. Genesis 42:18). He loves his neighbor as himself (Leviticus 19:18; Matthew 22:39-40). This does not mean that he is naive and also loves what is objectionable. There is no question of that, for in his “eyes a reprobate is despised” (Psalms 15:4). He distinguishes between “the reprobate” and “those who fear the LORD”.

The “reprobate” is the wicked, one who is rejected by God because of his stubborn rebellion against Him, with Whom he does not wish to reckon. It is someone who willfully lives in sin and persists in it. Such a person he despises, while he “honors” those who fear the LORD. To despise is not to disdain, but to keep a distance from sin by keeping a distance from those who persist in living in sin and love to do so. We see this difference in Abraham’s dealings with the king of Sodom on the one hand and with Melchizedek on the other (Genesis 14:17-24).

Those who dwell with the LORD are not led by what they see. The wicked can have great influence and those who fear the LORD can be a nobody. The righteous judges someone from God’s presence. He thereby shows that he has the Divine nature, for that is how God also looks at people (1 Samuel 2:30b).

He keeps his word and does what he has promised. Even if he “swears to his own hurt”, he will “not change” his oath. Even then, he will do what he has pledged to do. That is how completely reliable he is in what he has said (cf. Ecclesiastes 5:4-6; Matthew 5:37). It does not mean that he made an oath without thinking. It is about the fact that he has consciously committed himself to an act which he knows will cause harm to himself but benefit another.

This, like all that is mentioned as features of the righteous, is especially true of the Lord Jesus. He takes upon Himself the obligation to do God’s will when He says to God: “Behold, I have come to do Your will” (Hebrews 10:9). And He kept His word at the cost of His life. This resulted in many being saved from eternal death through Him (Hebrews 10:10).

If a neighbor is so impoverished that he must borrow, the righteous will lend money to his neighbor, but without charging interest (Psalms 15:5). We must keep in mind that otherwise the impoverished person will be forced to sell himself or his children as slaves in order to pay the debts (Leviticus 25:39; Nehemiah 5:5). According to the law, an Israelite may not profit from the financial distress into which a fellow Israelite has fallen through misfortune. Lending to a poor person at interest is forbidden because it will place the poor person even deeper in debt (Exodus 22:25-27; Leviticus 25:35-36; Deuteronomy 23:19).

He is also incorruptible. “A bribe against the innocent” is the payment for the crime of concealing or distorting the truth. Thus, a judge or witness can be bribed to the detriment of the poor (cf. Isaiah 1:23). Such conduct is strictly forbidden in the law (Exodus 23:8; Deuteronomy 16:19). The prophets have time and again strongly condemned the practice of bribery to bend the law (Isaiah 1:23; Isaiah 5:23; Amos 5:12; cf. Proverbs 15:27; Proverbs 17:8; 23).

For us New Testament believers, the answer to the ‘who-question’ is of an entirely different nature. This has to do with the fact that the dwelling place of God is not a geographically determined place, but a place that has spiritual features (cf. John 4:20-24). Everyone who has new life is “in the household of God, which is the church of the living God” (1 Timothy 3:15b).

Believers are to behave in it according to the precepts God has given for it, for it is His house (1 Timothy 3:15a). All who are in it are “fellow citizens with the saints, and are of God’s household” (Ephesians 2:19). They may continually live in and enjoy fellowship with God. To truly enjoy that fellowship, they must have part with Him, that is, be cleansed by the washing with the water of God’s Word (John 13:8b; 10; Ephesians 5:26).

In Psalms 15:5c is the answer to the question posed in Psalms 15:1. The answer we expect is that the person who “does these things”, that is, the things mentioned in Psalms 15:2-5, may dwell with God to draw near to Him. This answer is obvious in any case, because that is what the question in Psalms 15:1 is about. However, the answer is worded differently and appears to be out of place. Whoever does the things mentioned “will never be shaken” (cf. Luke 6:48).

Yet it is a striking answer, which implies even more than just dwelling with God. Dwelling with God is subject to attacks, but the promise is that the attackers from without will never achieve any success. Likewise, inwardly he will never be overcome by doubt or cause to wander away from God’s dwelling of his own accord.

The “things” done or not done consist of three positive things in Psalms 15:2, three negative things in Psalms 15:3, two positive things in Psalms 15:4 and two negative things in Psalms 15:5, a total of ten things. This recalls the law of the ten commandments, noting that it is a test of heart and conduct. Gross sins like murder and adultery are not mentioned.

The point of referring to the law is that only obedience to the commandments of God allows access to God’s sanctuary to dwell there. We must also remember that this is not about formal obedience to His commandments. God is not satisfied with mere outward tribute. He desires total dedication to Him throughout life in all its aspects. This is possible only when the heart is focused on Him.

Never has any man been able to fulfill all the conditions of God. No man can keep the law, for the law is an unbearable yoke (Acts 15:10). God’s conditions can only be fulfilled through the new life. This comes about in the realm of peace. Into it enter all those who have acknowledged to be guilty of the death of the Messiah.

When they see Him Whom they have pierced, they will mourn over Him (Zechariah 12:10-14). In response, God will give His law in their innermost being and write it in their hearts (Jeremiah 31:33-34). As a result, they will be able to obey Him wholeheartedly. Thus He will have fellowship with them continually in His dwelling on Zion.

The teaching that this psalm contains for Old Testament believers has its counterpart for us New Testament believers in the first letter of John. We are called children of God because we are born of God. Because we are born of God, we possess His nature. His nature is light and love (1 John 1:5; 1 John 4:8; 16). The evidence that we possess God’s nature is shown by obedience, which is practicing righteousness, and loving God and the brethren (1 John 2:3-10). Those who are characterized by this are in God’s presence and live in fellowship with Him. This remains so forever.

Psalms 45:9

The Answer

The answer to the ‘who-question’ in Psalms 15:1 is the description of someone in whom some positive features are present and some negative features are lacking. First come three positive features (Psalms 15:2). First, whoever wants to abide with God, whoever wants to be with Him to have fellowship with Him, is someone “who walks with integrity”. In the heart of such a person is the sincere mind to live honestly and faithfully before God and men (Genesis 17:1).

The second positive feature of such a person is that he “works righteousness”. This feature indicates that he gives each one to what he is entitled. To work righteousness is to act according to what is right before God. God is righteous in all His actions. He always gives everyone what each person deserves. This is true in both reward and punishment.

Someone who can dwell with God is, thirdly, someone “speaks truth in his heart”. He can be trusted in what he says, for it comes from a pure and clean heart, a heart in which there is no deceit (cf. John 1:47). His heart, the center of his being, controls his words. His words and his heart are in harmony with each other.

In summary, we see in the three features mentioned 1. a walk that is focused on God, which manifests itself in 2. deeds and 3. words. These features meet the expectations of God and people.

Then, in Psalms 15:3, three negative features are mentioned, things that are lacking in someone who is at home with God. The first feature can be connected to the third positive feature. He who speaks the truth in his heart will not slander with his tongue. The Hebrew word for slander means to go around and spread negative talk. In our time, this happens very quickly via smartphone and internet. He will not gossip, throw mud or drag others through the mud. In the words of the apostle James:, there is no spring in such a person that “sends out from the same opening [both] fresh and bitter [water]” (James 3:11).

Secondly, he is one who “does no evil to his neighbor”. The word for neighbor here – Hebrew rea – means fellow man. The word “friend” has a similar meaning. The feature of a believer is therefore recognizable here in that he does not participate in slander and acts justly with his fellow man. This is one of the conditions for being able to serve and worship the Lord.

Also “against his friend” the righteous will “not take up a reproach”. He will not put him in a bad light. He covers the neighbor’s evil with love (cf. Romans 13:10). Even if it is true, he will not speak of it to others. If colleagues or other people speak defamatory words about their neighbor – the modern “mobbing”, which is the intentional hurting of others – he will not participate in it.

All these things he does not do out of respect for his fellow man. This respect comes from his fear of God (cf. Genesis 42:18). He loves his neighbor as himself (Leviticus 19:18; Matthew 22:39-40). This does not mean that he is naive and also loves what is objectionable. There is no question of that, for in his “eyes a reprobate is despised” (Psalms 15:4). He distinguishes between “the reprobate” and “those who fear the LORD”.

The “reprobate” is the wicked, one who is rejected by God because of his stubborn rebellion against Him, with Whom he does not wish to reckon. It is someone who willfully lives in sin and persists in it. Such a person he despises, while he “honors” those who fear the LORD. To despise is not to disdain, but to keep a distance from sin by keeping a distance from those who persist in living in sin and love to do so. We see this difference in Abraham’s dealings with the king of Sodom on the one hand and with Melchizedek on the other (Genesis 14:17-24).

Those who dwell with the LORD are not led by what they see. The wicked can have great influence and those who fear the LORD can be a nobody. The righteous judges someone from God’s presence. He thereby shows that he has the Divine nature, for that is how God also looks at people (1 Samuel 2:30b).

He keeps his word and does what he has promised. Even if he “swears to his own hurt”, he will “not change” his oath. Even then, he will do what he has pledged to do. That is how completely reliable he is in what he has said (cf. Ecclesiastes 5:4-6; Matthew 5:37). It does not mean that he made an oath without thinking. It is about the fact that he has consciously committed himself to an act which he knows will cause harm to himself but benefit another.

This, like all that is mentioned as features of the righteous, is especially true of the Lord Jesus. He takes upon Himself the obligation to do God’s will when He says to God: “Behold, I have come to do Your will” (Hebrews 10:9). And He kept His word at the cost of His life. This resulted in many being saved from eternal death through Him (Hebrews 10:10).

If a neighbor is so impoverished that he must borrow, the righteous will lend money to his neighbor, but without charging interest (Psalms 15:5). We must keep in mind that otherwise the impoverished person will be forced to sell himself or his children as slaves in order to pay the debts (Leviticus 25:39; Nehemiah 5:5). According to the law, an Israelite may not profit from the financial distress into which a fellow Israelite has fallen through misfortune. Lending to a poor person at interest is forbidden because it will place the poor person even deeper in debt (Exodus 22:25-27; Leviticus 25:35-36; Deuteronomy 23:19).

He is also incorruptible. “A bribe against the innocent” is the payment for the crime of concealing or distorting the truth. Thus, a judge or witness can be bribed to the detriment of the poor (cf. Isaiah 1:23). Such conduct is strictly forbidden in the law (Exodus 23:8; Deuteronomy 16:19). The prophets have time and again strongly condemned the practice of bribery to bend the law (Isaiah 1:23; Isaiah 5:23; Amos 5:12; cf. Proverbs 15:27; Proverbs 17:8; 23).

For us New Testament believers, the answer to the ‘who-question’ is of an entirely different nature. This has to do with the fact that the dwelling place of God is not a geographically determined place, but a place that has spiritual features (cf. John 4:20-24). Everyone who has new life is “in the household of God, which is the church of the living God” (1 Timothy 3:15b).

Believers are to behave in it according to the precepts God has given for it, for it is His house (1 Timothy 3:15a). All who are in it are “fellow citizens with the saints, and are of God’s household” (Ephesians 2:19). They may continually live in and enjoy fellowship with God. To truly enjoy that fellowship, they must have part with Him, that is, be cleansed by the washing with the water of God’s Word (John 13:8b; 10; Ephesians 5:26).

In Psalms 15:5c is the answer to the question posed in Psalms 15:1. The answer we expect is that the person who “does these things”, that is, the things mentioned in Psalms 15:2-5, may dwell with God to draw near to Him. This answer is obvious in any case, because that is what the question in Psalms 15:1 is about. However, the answer is worded differently and appears to be out of place. Whoever does the things mentioned “will never be shaken” (cf. Luke 6:48).

Yet it is a striking answer, which implies even more than just dwelling with God. Dwelling with God is subject to attacks, but the promise is that the attackers from without will never achieve any success. Likewise, inwardly he will never be overcome by doubt or cause to wander away from God’s dwelling of his own accord.

The “things” done or not done consist of three positive things in Psalms 15:2, three negative things in Psalms 15:3, two positive things in Psalms 15:4 and two negative things in Psalms 15:5, a total of ten things. This recalls the law of the ten commandments, noting that it is a test of heart and conduct. Gross sins like murder and adultery are not mentioned.

The point of referring to the law is that only obedience to the commandments of God allows access to God’s sanctuary to dwell there. We must also remember that this is not about formal obedience to His commandments. God is not satisfied with mere outward tribute. He desires total dedication to Him throughout life in all its aspects. This is possible only when the heart is focused on Him.

Never has any man been able to fulfill all the conditions of God. No man can keep the law, for the law is an unbearable yoke (Acts 15:10). God’s conditions can only be fulfilled through the new life. This comes about in the realm of peace. Into it enter all those who have acknowledged to be guilty of the death of the Messiah.

When they see Him Whom they have pierced, they will mourn over Him (Zechariah 12:10-14). In response, God will give His law in their innermost being and write it in their hearts (Jeremiah 31:33-34). As a result, they will be able to obey Him wholeheartedly. Thus He will have fellowship with them continually in His dwelling on Zion.

The teaching that this psalm contains for Old Testament believers has its counterpart for us New Testament believers in the first letter of John. We are called children of God because we are born of God. Because we are born of God, we possess His nature. His nature is light and love (1 John 1:5; 1 John 4:8; 16). The evidence that we possess God’s nature is shown by obedience, which is practicing righteousness, and loving God and the brethren (1 John 2:3-10). Those who are characterized by this are in God’s presence and live in fellowship with Him. This remains so forever.

Psalms 45:11

Introduction

In Psalms 14, God does not see anyone who does good. In Psalms 15, the question arises whether there is anyone who can dwell with God, someone who meets the conditions for it, that is, someone who does good. In Psalms 16 we see that there is Someone. We also see that there are the saints, the God-fearing who are on earth, that is the faithful remnant of Israel in the end time. These saints are connected with the true David, the Messiah. Each saint possesses His features.

Psalms 16 describes the individual believer who lives in fellowship with God. That is perfectly the case with that one Man: Christ. That this psalm is specifically about Him, we can see from what both Peter and Paul say in a speech which is recorded in the book of Acts.

Peter speaks of the life, death, and resurrection of the Lord Jesus and therefore quotes from this psalm as an explanation (Acts 2:25-31). He does not make an application of the psalm to the Lord Jesus, as if it were about someone else, but says emphatically “David says of Him” (Acts 2:25), meaning that he is speaking of the Lord Jesus. Therefore, the psalm is not primarily about David, but about the Lord Jesus (Acts 2:30-31). Paul similarly refers to this psalm when he speaks of the resurrection of the Lord Jesus (Acts 13:35-37).

This psalm, therefore, connects beautifully as the third messianic psalm to the previous two messianic psalms, Psalms 2 and Psalms 8. Psalms 2 speaks of the birth of the Lord Jesus (Psalms 2:7). Psalms 8 speaks of His humiliation and death (Psalms 8:5b-6). Psalms 16 speaks of His resurrection.

Psalms 16 has two topics: faith trust (Psalms 16:1-4; 7-8) and experience of faith and its blessing (Psalms 16:5-6; 9-11). In terms of content, it corresponds to Psalms 23, for that psalm too is about faith trust. Through suffering, the inner trust in God is revealed. In Psalms 17 we see that through the same suffering the outward attitude toward people is revealed.

Prayer for Preservation

The psalm is not called “a psalm” but “a Mikhtam” (Psalms 16:1a). This expression occurs here for the first time and further in Psalms 56-60, six times in all. It is the translation of the Hebrew word miktam. Some say its meaning is derived from a word for “gold”, which has led to the translation “a golden gem”, as in the Dutch translation we use.

Also this psalm is “of David”. Since David speaks here as a prophet (Acts 2:29-31), we hear the Lord Jesus speaking in Him during His life on earth.

The first word of the psalm is a prayer to God for preservation (Psalms 16:1b). The pleading ground for this is that the poet takes refuge in Him. This is in perfection and always true of the Lord Jesus (Hebrews 2:13a), Whom we see and hear speaking through David as Man on earth. On earth He called upon God’s preservation. Every believer may do the same by imitating Him. As Man, the Lord Jesus has had to deal with all the temptations that a human being may have to face. Thus He has suffered hunger and thirst and has been weary.

The Lord Jesus has always been the eternal God. That has not changed at His coming to earth. God cannot cease to be God. The Son became Man in order to be able to lead people to salvation, to be the Guide of those whom He redeemed through His work.

As Man, He is equal to us, “[yet] without sin” (Hebrews 4:15). He knows from experience what it means to go through a hostile world. As Man, this has led Him to a constant prayer for preservation. His only refuge on earth is His God. In this He is an impressive example for us and for all His own in all times. He shows how someone is truly man, man as intended by God.

This prayer for preservation will also be the prayer of the believing remnant in the midst of wicked people in the great tribulation.

Psalms 45:12

You Are My Lord

In Psalms 16:2, David continues to speak of his relationship with his God. As mentioned, David is first and foremost a type of Christ. As Man, Christ confesses the LORD (Yahweh) as the Lord (Adonai), that is Sovereign Lord or Commander. He shows that as Man He subjected Himself to the Lord (Adonai) and became the obedient Servant (Philippians 2:6-8). He did everything that God said to Him. This submission He expressed once, at His coming into the world (Hebrews 10:5-7), and this determined His entire path on earth.

This is also the feature of the believing remnant in the future. They want nothing but to do the will of God. It is also the feature of everyone who comes to repentance in our time, the time of the church on earth. We see this in Paul, who immediately after his conversion asks: “What shall I do, Lord?” (Acts 22:10).

The meaning of the second line of Psa 16:2 is: ”I have nothing in this world that I possess but You. There is nothing that gives me happiness but You alone.” What David says is again fully true of the Lord Jesus and is also the confession of the believing remnant. The Lord Jesus says here that the Father is everything to Him. His life on earth has been marked by His relationship with His Father. He has done everything with and for Him.

God expects of all the redeemed that they confess this with their hearts, both with regard to Him and to the Lord Jesus. The Son must “have first place in everything” (Colossians 1:18). He is entitled to our “first love” (Revelation 2:4), which is our total love.

The sentence, begun in Psalms 16:2, adds something in Psalms 16:3. The Lord Jesus says in Psalms 16:2 that He has no good beside God. In Psalms 16:3 He adds that He finds all His delight in “the saints who are in the earth”. After His love for God, follows inextricably His love for the believers (cf. Proverbs 8:31b).

“The saints” are not the holy angels, for they are in heaven. Angels are sometimes called “holy angels”, but they are nowhere called “saints”. Nor are they the saints of the church, for the church belongs to heaven according to its position and is already in heaven in Christ (Ephesians 1:3).

“The saints” are the faithful remnant of Israel, God’s earthly people. Upon them are the eyes of the LORD (Psalms 101:6). They consecrate themselves to God and sanctify themselves for Him, following Christ, Who does the same. These saints are also called “the majestic ones” or better, “the glorious ones”. The “saints” are the “glorious ones” because they are connected to the Glorious One, Christ. For us, God sees us in the glory of Christ which we have received from and in Him (John 17:22; cf. Ephesians 1:6).

Christ is united with these saints. With them He occupies the same position before God, as it is written: “For both He who sanctifies [that is Christ] and those who are sanctified [that is the saints, the believers] are all from one” (Hebrews 2:11). Of the saints Christ says here: “In whom is all my delight.” We see this expressed in a remarkable way when He lets Himself be baptized by John the baptist. By letting Himself be baptized, He makes Himself one with His own (cf. Proverbs 8:31b).

In being baptized, Christ joins those who, “as they confessed their sins”, were baptized by John (Matthew 3:5-6; 13-16).That He does join them, but at the same time is far above them, is evident from what the Father says to all present immediately after His baptism: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). The Father makes it clear that in the midst of them He is the unique Son of God. He has no sins to confess, for He is the Sinless One.

We see here the illustration of what God’s Word says to us New Testament believers about loving God and loving those who belong to Him. Those who say they love God will also love God’s people. Those two aspects are inseparable in the new nature of the believer (1 John 5:1-2). You are lying if you say you love God, while you hate your brother.

Psalms 45:13

You Are My Lord

In Psalms 16:2, David continues to speak of his relationship with his God. As mentioned, David is first and foremost a type of Christ. As Man, Christ confesses the LORD (Yahweh) as the Lord (Adonai), that is Sovereign Lord or Commander. He shows that as Man He subjected Himself to the Lord (Adonai) and became the obedient Servant (Philippians 2:6-8). He did everything that God said to Him. This submission He expressed once, at His coming into the world (Hebrews 10:5-7), and this determined His entire path on earth.

This is also the feature of the believing remnant in the future. They want nothing but to do the will of God. It is also the feature of everyone who comes to repentance in our time, the time of the church on earth. We see this in Paul, who immediately after his conversion asks: “What shall I do, Lord?” (Acts 22:10).

The meaning of the second line of Psa 16:2 is: ”I have nothing in this world that I possess but You. There is nothing that gives me happiness but You alone.” What David says is again fully true of the Lord Jesus and is also the confession of the believing remnant. The Lord Jesus says here that the Father is everything to Him. His life on earth has been marked by His relationship with His Father. He has done everything with and for Him.

God expects of all the redeemed that they confess this with their hearts, both with regard to Him and to the Lord Jesus. The Son must “have first place in everything” (Colossians 1:18). He is entitled to our “first love” (Revelation 2:4), which is our total love.

The sentence, begun in Psalms 16:2, adds something in Psalms 16:3. The Lord Jesus says in Psalms 16:2 that He has no good beside God. In Psalms 16:3 He adds that He finds all His delight in “the saints who are in the earth”. After His love for God, follows inextricably His love for the believers (cf. Proverbs 8:31b).

“The saints” are not the holy angels, for they are in heaven. Angels are sometimes called “holy angels”, but they are nowhere called “saints”. Nor are they the saints of the church, for the church belongs to heaven according to its position and is already in heaven in Christ (Ephesians 1:3).

“The saints” are the faithful remnant of Israel, God’s earthly people. Upon them are the eyes of the LORD (Psalms 101:6). They consecrate themselves to God and sanctify themselves for Him, following Christ, Who does the same. These saints are also called “the majestic ones” or better, “the glorious ones”. The “saints” are the “glorious ones” because they are connected to the Glorious One, Christ. For us, God sees us in the glory of Christ which we have received from and in Him (John 17:22; cf. Ephesians 1:6).

Christ is united with these saints. With them He occupies the same position before God, as it is written: “For both He who sanctifies [that is Christ] and those who are sanctified [that is the saints, the believers] are all from one” (Hebrews 2:11). Of the saints Christ says here: “In whom is all my delight.” We see this expressed in a remarkable way when He lets Himself be baptized by John the baptist. By letting Himself be baptized, He makes Himself one with His own (cf. Proverbs 8:31b).

In being baptized, Christ joins those who, “as they confessed their sins”, were baptized by John (Matthew 3:5-6; 13-16).That He does join them, but at the same time is far above them, is evident from what the Father says to all present immediately after His baptism: “This is My beloved Son, in whom I am well-pleased” (Matthew 3:17). The Father makes it clear that in the midst of them He is the unique Son of God. He has no sins to confess, for He is the Sinless One.

We see here the illustration of what God’s Word says to us New Testament believers about loving God and loving those who belong to Him. Those who say they love God will also love God’s people. Those two aspects are inseparable in the new nature of the believer (1 John 5:1-2). You are lying if you say you love God, while you hate your brother.

Psalms 45:14

No Homage to Idols

In this verse, David speaks of the multiplication of “the sorrows of those who have bartered for another [god]”. Who does not find his only good in God and therefore also does not have fellowship with believers, is fundamentally focused on idols. He who follows those idols gives an abundance of time and effort to them. This applies to the apostate mass of God’s people in the future.

In the time of the Lord Jesus, these are the Pharisees and the scribes who only seek their own honor. They are their own idol. Applied to our time, we see it in the honoring of movie stars, athletes, appearance, wealth or whatever someone has idolatrous admiration for. The sorrows that befalls someone who worships other gods, are caused by himself (cf. 1 Timothy 6:9-10).

For David, and also for the saints, the faithful remnant, it is clear. He pays no attention to it whatsoever. A drink offering is an offering poured over the main offering. In Israelite worship service it is an offering of wine (cf. 2 Timothy 4:6). Here it is an offering of blood, that is, it is an idolatrous sacrifice. Sacrifices to idols, even in the slightest form of them, he will never bring (cf. Matthew 4:9-10). David does not even take the names of the idols upon his lips because to mention them would already mean to give too much honor to them. He ignores them completely.

In the end time, the unbelieving mass of the Jewish people will worship the antichrist and fall into idolatry (John 5:43; Matthew 12:43-45). This will be seen by the mark of the beast which they have had put on their right hand or on their forehead. The faithful, the saints, will not even take the name of the beast and other idols upon their lips to pronounce it (cf. Exodus 20:3-5; Exodus 23:13; Hosea 2:17; Zechariah 13:2). Their faithfulness to God will bring them the hatred and persecution of the antichrist.

If we want to be faithful to God and not participate in any of the myriad forms of modern idolatry, especially those that come from the prevailing materialism, we will experience the same (2 Timothy 3:12).

Psalms 45:15

My Portion

In these verses the great contrast with the idolaters follows. David speaks first of the LORD Himself (Psalms 16:5) and then of all that he has received (Psalms 16:6). He – and every God-fearing one of the believing remnant in the future – distances himself in the clearest way from every idol because in the LORD Himself he has everything that fills his heart.

An idol, any idol, receives no attention, not even in the slightest degree such as uttering its name. His undivided attention goes to the LORD, Who is his only portion. We see this also with the Levites, of whom the LORD is also their only portion (Deuteronomy 10:9; Deuteronomy 18:1-2; Joshua 13:33; Ezekiel 44:28). The expression is also used for the allotted portion of a sacrificial animal (Leviticus 6:17).

The LORD is also his cup, which speaks of all the blessings he receives as fulfillment of all the promises made to him. Through this he is encouraged, refreshed and supported. The cup may speak of the many blessings that have been given to him, but what he is saying is that the LORD is his cup. He is not primarily concerned with the gift, but with the Giver.

In this David is an example for us as well. We can apply that to our spiritual blessings. It will bring us into great admiration for the Giver of them. The Giver of the blessings is always much greater than the blessings. That leads to worship.

That the LORD is his only portion and his cup, he does not see as his own merit, but as assigned to him by “the lot”, that is, determined by God (cf. John 15:16a). Joshua used the lot to divide the land among the tribes who did not yet have an inheritance. In this way, the portion for each tribe was determined by God (Joshua 18:6).

David also says that God “supports” the portion allotted to him. This is an unshakable assurance that he will receive it. This is in sharp contrast to what the fools possess. All of that will be lost to them, perhaps already during their lifetime and in any case at their death.

In Psalms 16:1, David asks if God will preserve him. In Psalms 16:5, he says that God will support or preserve what has been assigned to him. The same is true for us and the inheritance given to us. By virtue of the resurrection of the Lord Jesus, the inheritance is reserved or preserved for us in the heavens, while we ourselves are protected or preserved by the power of God for the inheritance (1 Peter 1:3-5).

After the allotment of the inheritance by lot, there is the measuring of it with “lines” (cf. Amos 7:17; Zechariah 2:1). This demarcates the inheritance from the inheritances of others and allows the inheritance to be viewed. This brings to delight in the loveliness of the inheritance, which is expressed by jubilant exclaiming: “Indeed, my heritage is beautiful to me.” The blessings are overwhelming because the LORD is the inheritance. This means that the God-fearing person shares in all that is of God.

If we apply this to the Lord Jesus, His inheritance consists of all that He created. He receives this inheritance by virtue of His work on the cross, where He redeemed the inheritance for God (Revelation 5:1-9).

Psalms 45:16

My Portion

In these verses the great contrast with the idolaters follows. David speaks first of the LORD Himself (Psalms 16:5) and then of all that he has received (Psalms 16:6). He – and every God-fearing one of the believing remnant in the future – distances himself in the clearest way from every idol because in the LORD Himself he has everything that fills his heart.

An idol, any idol, receives no attention, not even in the slightest degree such as uttering its name. His undivided attention goes to the LORD, Who is his only portion. We see this also with the Levites, of whom the LORD is also their only portion (Deuteronomy 10:9; Deuteronomy 18:1-2; Joshua 13:33; Ezekiel 44:28). The expression is also used for the allotted portion of a sacrificial animal (Leviticus 6:17).

The LORD is also his cup, which speaks of all the blessings he receives as fulfillment of all the promises made to him. Through this he is encouraged, refreshed and supported. The cup may speak of the many blessings that have been given to him, but what he is saying is that the LORD is his cup. He is not primarily concerned with the gift, but with the Giver.

In this David is an example for us as well. We can apply that to our spiritual blessings. It will bring us into great admiration for the Giver of them. The Giver of the blessings is always much greater than the blessings. That leads to worship.

That the LORD is his only portion and his cup, he does not see as his own merit, but as assigned to him by “the lot”, that is, determined by God (cf. John 15:16a). Joshua used the lot to divide the land among the tribes who did not yet have an inheritance. In this way, the portion for each tribe was determined by God (Joshua 18:6).

David also says that God “supports” the portion allotted to him. This is an unshakable assurance that he will receive it. This is in sharp contrast to what the fools possess. All of that will be lost to them, perhaps already during their lifetime and in any case at their death.

In Psalms 16:1, David asks if God will preserve him. In Psalms 16:5, he says that God will support or preserve what has been assigned to him. The same is true for us and the inheritance given to us. By virtue of the resurrection of the Lord Jesus, the inheritance is reserved or preserved for us in the heavens, while we ourselves are protected or preserved by the power of God for the inheritance (1 Peter 1:3-5).

After the allotment of the inheritance by lot, there is the measuring of it with “lines” (cf. Amos 7:17; Zechariah 2:1). This demarcates the inheritance from the inheritances of others and allows the inheritance to be viewed. This brings to delight in the loveliness of the inheritance, which is expressed by jubilant exclaiming: “Indeed, my heritage is beautiful to me.” The blessings are overwhelming because the LORD is the inheritance. This means that the God-fearing person shares in all that is of God.

If we apply this to the Lord Jesus, His inheritance consists of all that He created. He receives this inheritance by virtue of His work on the cross, where He redeemed the inheritance for God (Revelation 5:1-9).

Psalms 45:17

Council and Support

Here begins the second half of the psalm which, like the first half, begins with a declaration of faith. By now, the confidence of faith has become so certain that David can begin this second half with blessing or praising the LORD (Psalms 16:7). He praises God for counseling him. He leads him by His counsel as he goes through the land by day.

We also see this in perfection with the Lord Jesus. Because He let Himself to be led by the counsel of God, He is, for example, at the right time at the well of Jacob to meet a woman there and offer her the Gift of God (John 4:4-10). God is the ever-Present in His life. He lived on earth in close fellowship with Him. God calls Him “My Associate” (Zechariah 13:7). Never was there a moment when He took His eyes off Him.

David is not only open to the counsel of God during the day, but also at night. Even then he reflects on the teaching the LORD gives him by which he receives insight to discern what matters. In the night his mind – literally kidneys, figurative for inner man – instructs him. Kidneys refer to the inner self, the inside of man, where wisdom resides (Job 38:36). They symbolize wisdom to be able to discern what is useful and what is useless or even harmful. The Holy Spirit uses the Word of God to give insight and to be able to discern God’s will.

The kidneys in the body are a special purification system. They excrete in the body what is not good and retain what is good. This is wisdom. In the spiritual sense, they represent the purity of inner feelings. The Lord Jesus is completely pure in His deepest, most inner feelings. This is evident when He listens to His God in the night. Everything in Him is focused on God.

In His contemplation, He constantly has His eye fixed on the LORD His God (Psalms 16:8). We see this throughout the way He goes about which we read in the Gospels (John 14:31). This is an important indication for us. If we are engaged in God’s Word in order to receive from it counsel and instruction for the way we should go, we will only come to know that way if in doing so we always look to the Lord Jesus.

David put the LORD “continually before” him. For us, it is important to always look to the Lord Jesus. By doing so we will get to know Him better which will make us go our way on earth with all the more confidence. Through this we will also see that He is at our right hand. The right hand represents strength. He gives us the strength to walk to the glory of God and ensures with His strength that we will not be shaken.

The right hand also represents the place of honor. The Lord Jesus always gave God the place of honor, the highest place in His life. For us, that God is at our right hand means that we give Him the place of honor, the highest place in our lives. That dependence gives unprecedented joy in the heart and preservation of the body, even when the body is in death. We hear that in the closing verses of this psalm.