Psalms 51

Psalms 51:1

Introduction

Now that Christ has been exalted in Psalms 18, we see the multiple glories of Christ in the following six psalms. In Psalms 18, God reveals Himself in the life of David. In Psalms 19, God reveals Himself in two other ways. In this psalm, two books open to us: the book of creation (Psalms 19:1b-6) and the book of the law (Psalms 19:7-11).

The law here is not the way of justification when obedient to it, but the law as teaching – torah means teaching. The law here is synonymous with the Word of God.

In the book of creation we read one time about God, which is God the Creator (Psalms 19:1b; cf. Genesis 1:1-31; Genesis 2:1-3). In the book of the law we read seven times about the LORD, the God of the covenant Who speaks to man and wants to have a relationship with him (cf. Genesis 2:4-25).

In both books God reveals Himself and man can come to know Him. They are two different ways in which God reveals Himself. In the created heavens we follow the path of the sun; in the inspired Word we follow the path of the Son, Who is called “the sun of righteousness” (Malachi 4:2). We can speak of a revelation in ‘work’ and a revelation in ‘the Word’. In both revelations we see the revelation of the Son. It is about Him in particular in the two following psalms.

The ‘work-revelation’ of God happens through the Son. Scripture is clear about the fact that the Son is the Creator (John 1:1-3; Colossians 1:12-16; Hebrews 1:1-2). Creation reflects the glory of the Son of God, that is, “His eternal power and divine nature” (Romans 1:20). The ‘Word-revelation’ also happens through the Son. He is the Word Who was in the beginning, Who was with God and Who was God. That “Word became flesh” (John 1:1; 14). The Son Himself is therefore also the perfect revelation of God, for in Him all the fullness of God dwells in Him bodily (Colossians 1:19; Colossians 2:9). He is God “revealed in the flesh” (1 Timothy 3:16) and can therefore say: “He who has seen Me has seen the Father” (John 14:9).

It is also good to make a distinction between on the one hand the creation and on the other hand the Word and the Son. This distinction is important because we live in a creation on which through sin is a curse (Romans 8:19-22). Creation demonstrates the honor, power, and Divinity of the Creator (Romans 1:20), but it is not a perfect revelation of God. The Word and the Son are, however, a perfect revelation of God. Neither of them is in any way connected to sin. Through both, through the Word and through the Son, we come to know the different features of God, such as His love and grace and His holiness and righteousness.

Prophetically, this is about the period when the church has been caught up and the time for the message of the gospel of God’s grace has passed. Nevertheless, even then God still gives a double testimony through 1. the everlasting gospel – in it is announced that God is the Creator (Revelation 14:6-7) and 2. the gospel of the kingdom – which is the teaching of God from the Old Testament.

The psalmist looks at the revelation of God in the world of nature. This revelation is denied to God by people who have made up the theory of evolution as a substitute for creation and the source origin of life. This fabrication is completely ignored by the psalmist in his song of praise. He knows and acknowledges God as the Creator (Hebrews 11:3).

The revelation of God in creation is characterized by beauty. This is reflected in the language of Psalm 19. It is one of the most beautiful poems ever written, the beauty of which is especially evident in its original language, Hebrew.

The Message of Creation

For “for the choir director” (Psalms 19:1a) see at Psalms 4:1.

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

The first part of the song, which is about God’s revelation in creation, has two topics: the heavens (Psalms 19:1b-4) and the sun (Psalms 19:4b-6). The sun is the most important celestial body. The second part of the song is about the Word and the Son. The Son is the Object of God’s good pleasure, the core and content of the Word.

The psalmist treats the subject of creation not as a technical discourse, but as the revelation of God’s power and majesty. It brings us into the presence of the great God and leads us to praise and worship.

The testimony of God in creation is specially that of heaven. The earth has lost much of its original beauty due to man’s sin, rendering God’s work less clearly visible. Certainly, from and through creation God’s “eternal power and divine nature, have been clearly seen” (Romans 1:20). As a result, man can come to know Him, that is, in His existence (Acts 14:15-17; Acts 17:24-31). Creation is like a window through which man can perceive the Being and action of God in time.

We can say that God’s majesty in creation is most evident through the heavens as His work of creation. David lived as a shepherd under the open sky, day and night. The heavens are not visibly tarnished by man’s sin, as is the case with the earth, which no longer gives its full yield and has lost much of its original brilliance (Genesis 3:17-19; Genesis 4:12). In addition, God’s glory through heaven as a storyteller goes over the whole earth and is not limited to Israel. As a result, the nations also hear God’s voice. We hear more about that in Psalms 19:4.

Through “the heavens” and “their expanse” (Psalms 19:1b) we get an impression of the unlimitedness of God, Who is truly unlimited, while the heavens and the expanse are not. We therefore also get an impression of the source of light, and therefore of life. We also get an impression of the order and regularity that marks God, and therefore of the signs that mark time: by the sun of the year, by the moon of the month, and by the day-and-night rhythm of earth’s rotation.

The heavens and the expanse are the area where God has given place to the sun, the moon, and the stars (Genesis 1:14-19). When we look at the sky, at whatever time of day or night, these lights in the sky tell God’s glory, they show His glory. They are on the expanse of heaven, making that expanse declare “the work of His hands”. His fingers placed them there (Psalms 8:3). They are, as it were, His signature on His workmanship. The temporal forms of the verbs “telling“ and “declaring“ indicate that they are doing this continuously, unceasingly.

That this proclamation is present “day to day” and “night to night” confirms that it always goes on, without interruption (Psalms 19:2). There is, however, variety. The cycle of day and night contributes to the regularity of the seasons and therefore to the regularity of the agricultural calendar (Genesis 8:22). Because of the rapid change of days, there is abundant speaking. It is a day by day speaking of God. Each new day adds a new speaking of God to the previous speaking through the previous day.

People in the past have idolized the sun. Today they explain the Creator away by the teaching of evolution. Without paying the slightest attention to the foolish theory of evolution, the psalmist in Psalms 19 lets creation declare God’s glory as Creator. The supposedly scientifically proven theory of evolution is silenced by this speaking of God. The person who watches carefully sees that knowledge is revealed. Certainly this includes knowledge concerning God, but especially knowledge of His wisdom which He reveals in His creation (Proverbs 8:22-31).

As already noted, the testimony of God in creation and particularly through the heavens and the expanse is a general testimony that goes over the entire world. It should not surprise us, therefore, that Paul quotes this verse in connection with the preaching of the Word of God (Romans 10:18). In doing so, he proves that God had a preaching ministry for the Gentiles in the Old Testament as well, so that they might come to know about God and to believe in Him. It also shows that the testimony of God that emanates from creation is not limited to Israel, but can be observed all over the world.

Psalms 19:4b-6 are about the sun, while David speaks of the moon and stars in Psalms 8, where he is also impressed by creation (Psalms 8:3). The sun is vital to life on earth. The sun is metaphorically represented as a person. The Lord Jesus is called “the Sun of righteousness” (Malachi 4:2). The sun is a special reference to Christ. Therefore, the creation is fundamentally about the glory of Christ, the Son of God.

God has placed “in them”, that is, “to the end of the world”, “a tent for the sun” (Psalms 19:4b). The tent symbolically represents the night residence of the sun. From it the sun rises. Each day that the sun rises, its appearance gives witness to the presence of Christ. Untouchable to anything on earth, He goes through the day proclaiming that He exists. It takes faith to see that.

In a brilliant way, David portrays the rising of the sun as it appears from its “tent”. He compares the sun to “a bridegroom coming out of his chamber” and to “a strong man” who rises joyfully “to run his course” (Psalms 19:5). The “bridegroom” rises from his room to go to his bride, which is a great joy for him. He is sung to by the guests. The “strong man” is cheerful. Vigorous and confident, he sets out to run his race.

In Psalms 19:6, David describes the path that the sun is fast walking. The path begins “at one end of the heavens”. There “is its rising”. It continues “its circuit”, its fast walk along the expanse, until it reaches “the other end” and goes back behind the horizon into the tent God has set up for it. During its circuit, it shines everywhere with the glow of its sunbeams, with which it also warms the earth.

Just as nothing is hidden from its glow, so also no one is hidden from the testimony of the eternal gospel that speaks from creation (cf. Revelation 14:6-7). Everyone can know that God exists and realize that he will have to answer to Him (cf. Colossians 1:23b).

The circuit of the sun is not described in scientific, but in poetic language. This is also how man speaks of it in his everyday language. We know that the sun stands still and the earth revolves around it, but for our perception the earth stands still and the sun revolves. Thus David describes here the rising and setting of the sun and its circuit along the sky.

Psalms 51:2

The Message of the Law

After the voice of nature comes the voice of Scripture. The second testimony that God gives of Himself is the law (torah), His Word which means teaching or instruction. In this too we see all the more and all the clearer the glory of Christ. He is the Word of God that was with God (John 1:1). “The Word became flesh” (John 1:14), which is Christ when He comes to earth. Then we hear Him speak and He makes God known.

In connection with the law, David speaks of God as “the LORD”, while in connection with creation he speaks of Him as God (Psalms 19:1b). As the LORD (Yahweh), He is in connection with man in faithfulness to His covenant; as God (Elohim), He is in connection with all of His creation. The name Elohim speaks of God’s power as Creator. We also see this in Genesis 1 and Genesis 2. Genesis 1 speaks of God; in Genesis 2, where man has his place in creation and God is at work with him, it is always Yahweh God.

The law was given to one people, Israel. God has made Himself known to His people as the LORD, the God of the covenant especially with that people, with the intention that this people shall be a blessing to all nations. As mentioned above, the name LORD is used as soon as the relationship of God with man is involved. This means that we see the law here in connection with the conscience of every person, Jew or Gentile. The Gentiles are not under the law. Yet the work of the law is written in their conscience. We have in Romans 1 God’s testimony in creation (Romans 1:19-20) and in Romans 2 the work of the law in the conscience (Romans 2:14-15). That is the same order as here in Psalms 19.

Creation does show that there is a Creator, but it does not explain how it originated, nor the reason for its existence. The law, or Scripture, does what the sky, the expanse, and the sun cannot do. Scripture explains the origin of all things and also why they were made.

David describes the law by several names that are synonyms. These synonyms reappear in the song of praise about God’s Word in Psalms 119, but we also find them throughout the book of Psalms. These synonyms show that the law reveals more of God than what creation reveals of God.

David does not speak technically and detachedly about the Word. He cannot do that. He speaks of it in a song of praise. In six statements he explains the Word and discusses its effect on man (Psalms 19:7-9). He speaks of 1. “the law”, 2. “the testimony”, 3. “the precepts”, 4. “the commandment”, 5. “the fear of the LORD” and 6. “the judgments”. To this he links various features, which apply to the complete Word of God and to God Himself from Whom the law comes and about Whom it is all about in the law.

He first speaks of “the law of the LORD” as the totality of directions, instructions and teachings that the LORD has given to Israel in various ways, especially through Moses (Psalms 19:7). The purpose of this instruction is that the instruction (torah) of the Word is adopted, in the heart (Psalms 37:31).

“The law” is the totality of the written revelation of God in the Old Testament. He says of it that it is “perfect”, that is, it lacks nothing and is flawless, free from all error. The law in this capacity “restores the soul”. This has the meaning of invigorating (Psalms 23:3), giving new life force. It means that people are brought to the right path by it.

Next, the law, or Word, is called “the testimony of the LORD”. That speaks of speaking of God, as a witness does in a trial. It is about earnestly testifying to the truth. If my heart goes out to the Word of God as His testimony, I will thereby be kept from wrong motives, for example, from dishonest gain (Psalms 119:36). I don’t need that anymore.

The feature “sure” is associated with this. That the law is sure is shown by the fact that it is “making wise the simple”. “The simple” is the young, inexperienced man, someone without life experience. What he needs to live his life to the glory of God is wisdom. This is given to him in “the testimony of the LORD” with penetrating solemnity. To benefit from it he will have to read in it.

The law consists of “the precepts of the LORD” (Psalms 19:8). The word “precepts” occurs exclusively in Psalms (twenty-four times). God gives His precepts that they should be kept “diligently” (Psalms 119:4). It is not hard to observe them, for these commands rejoice the heart, David says here in Psalms 19:8, they give joy.

The word “precepts” is in the plural because it refers to imperative instructions for the many areas of life. In all decisions and actions we must be guided by them. It has to do with our responsibility to obey all God’s precepts. If we do so, we know that we are on God’s path, which means we live in fellowship with Him, which gives joy to the heart.

By “the commandment of the LORD” we can think of something God has explicitly commanded us to do. Here His authority has the emphasis. The Hebrew word mitsvat means the Divine rules and spiritual laws in all areas of life. In Psalms 18 it is translated “statutes” (Psalms 18:22). It is the totality of God’s will in our lives. These commandments give light to our eyes, making us see things as God sees them.

What He commands is always “pure”. It is always without any ulterior motive. He means what He says. Pure also means that it purifies and therefore enlightens the eyes. When we do what He commands, it “enlightens” our “eyes”. We will gain insight into the way we are to go.

David also calls the law “the fear of the LORD” (Psalms 19:9). This is not about anxiety, but about reverence, awe. That fear “is clean”, pure (Psalms 12:6), without ulterior motive and therefore genuine. It is not a hypocritical awe, or awe only on a particular occasion. Nothing changes in that awe either, the awe always remains the same, it is “enduring forever”. The awe, the reverence for God and what He has said, will always remain because He never changes (James 1:17).

Finally, David says of the law that it is “the judgments of the LORD” which “are true”. These are judicial pronouncements that He makes on each person and his entire doings. His judgments are commandments with the force of a judicial pronouncement. The believer who loves Him will keep His commandments quickly and with love (Psalms 119:60).

God’s judgments “are true”, without any mendacity or error. They are “true”, and therefore “righteous”. They are in perfect accord with the thoughts of God. All the judgments form a unity, “they are righteous altogether”. They are fair, each one getting what is due to him.

The effect of the judgments makes them “more desirable than gold, yes, than much fine gold” (Psalms 19:10). The law gives a wealth that far exceeds the value of gold (Psalms 119:127). The law also gives an enjoyment that is “sweeter also than honey and the drippings of the honeycomb”. Honey from the comb is honey that drips naturally from the comb. It is the purest and freshest honey. Gold is the most desirable precious metal of ancient times, and honey the sweetest of all the foods known at that time. Here we are talking about the superlative, about purified gold and fresh honey. The law rises far above both.

After David has thus sung the value of the law in various words, he speaks to the LORD about His law (Psalms 19:11). He testifies to the effect of the Word in his own life by allowing himself to be instructed by the Word. He tells the LORD what the law means to him.

It is significant that he, who is king, in speaking to the LORD calls himself “Your servant”. This he also does in Psalms 19:13. It is an honorary title for him, one that Isaiah also uses in his book for the Son of David: the Servant of the LORD. The fact that David calls himself thus indicates the state of mind necessary to see the full benefit of the law and to have the desire to live by it.

A servant is aware of his place before his lord. He must obey. From this awareness of submission, the law is full of warnings for him not to deviate from it. At the same time, there is in him the awareness that “in keeping them there is great reward”. There is no forced obedience, but obedience out of love and with joy.

Its reward is not in the future, at the end of the path, but is enjoyed now. The great reward lies in listening to and acting on the law, which is listening to and acting on the Word of God. That gives the joy of fellowship with the Giver of the Word. For us, keeping the commandments and the words of the Lord Jesus gives an even richer reward (John 14:21; 23).

Psalms 51:3

The Message of the Law

After the voice of nature comes the voice of Scripture. The second testimony that God gives of Himself is the law (torah), His Word which means teaching or instruction. In this too we see all the more and all the clearer the glory of Christ. He is the Word of God that was with God (John 1:1). “The Word became flesh” (John 1:14), which is Christ when He comes to earth. Then we hear Him speak and He makes God known.

In connection with the law, David speaks of God as “the LORD”, while in connection with creation he speaks of Him as God (Psalms 19:1b). As the LORD (Yahweh), He is in connection with man in faithfulness to His covenant; as God (Elohim), He is in connection with all of His creation. The name Elohim speaks of God’s power as Creator. We also see this in Genesis 1 and Genesis 2. Genesis 1 speaks of God; in Genesis 2, where man has his place in creation and God is at work with him, it is always Yahweh God.

The law was given to one people, Israel. God has made Himself known to His people as the LORD, the God of the covenant especially with that people, with the intention that this people shall be a blessing to all nations. As mentioned above, the name LORD is used as soon as the relationship of God with man is involved. This means that we see the law here in connection with the conscience of every person, Jew or Gentile. The Gentiles are not under the law. Yet the work of the law is written in their conscience. We have in Romans 1 God’s testimony in creation (Romans 1:19-20) and in Romans 2 the work of the law in the conscience (Romans 2:14-15). That is the same order as here in Psalms 19.

Creation does show that there is a Creator, but it does not explain how it originated, nor the reason for its existence. The law, or Scripture, does what the sky, the expanse, and the sun cannot do. Scripture explains the origin of all things and also why they were made.

David describes the law by several names that are synonyms. These synonyms reappear in the song of praise about God’s Word in Psalms 119, but we also find them throughout the book of Psalms. These synonyms show that the law reveals more of God than what creation reveals of God.

David does not speak technically and detachedly about the Word. He cannot do that. He speaks of it in a song of praise. In six statements he explains the Word and discusses its effect on man (Psalms 19:7-9). He speaks of 1. “the law”, 2. “the testimony”, 3. “the precepts”, 4. “the commandment”, 5. “the fear of the LORD” and 6. “the judgments”. To this he links various features, which apply to the complete Word of God and to God Himself from Whom the law comes and about Whom it is all about in the law.

He first speaks of “the law of the LORD” as the totality of directions, instructions and teachings that the LORD has given to Israel in various ways, especially through Moses (Psalms 19:7). The purpose of this instruction is that the instruction (torah) of the Word is adopted, in the heart (Psalms 37:31).

“The law” is the totality of the written revelation of God in the Old Testament. He says of it that it is “perfect”, that is, it lacks nothing and is flawless, free from all error. The law in this capacity “restores the soul”. This has the meaning of invigorating (Psalms 23:3), giving new life force. It means that people are brought to the right path by it.

Next, the law, or Word, is called “the testimony of the LORD”. That speaks of speaking of God, as a witness does in a trial. It is about earnestly testifying to the truth. If my heart goes out to the Word of God as His testimony, I will thereby be kept from wrong motives, for example, from dishonest gain (Psalms 119:36). I don’t need that anymore.

The feature “sure” is associated with this. That the law is sure is shown by the fact that it is “making wise the simple”. “The simple” is the young, inexperienced man, someone without life experience. What he needs to live his life to the glory of God is wisdom. This is given to him in “the testimony of the LORD” with penetrating solemnity. To benefit from it he will have to read in it.

The law consists of “the precepts of the LORD” (Psalms 19:8). The word “precepts” occurs exclusively in Psalms (twenty-four times). God gives His precepts that they should be kept “diligently” (Psalms 119:4). It is not hard to observe them, for these commands rejoice the heart, David says here in Psalms 19:8, they give joy.

The word “precepts” is in the plural because it refers to imperative instructions for the many areas of life. In all decisions and actions we must be guided by them. It has to do with our responsibility to obey all God’s precepts. If we do so, we know that we are on God’s path, which means we live in fellowship with Him, which gives joy to the heart.

By “the commandment of the LORD” we can think of something God has explicitly commanded us to do. Here His authority has the emphasis. The Hebrew word mitsvat means the Divine rules and spiritual laws in all areas of life. In Psalms 18 it is translated “statutes” (Psalms 18:22). It is the totality of God’s will in our lives. These commandments give light to our eyes, making us see things as God sees them.

What He commands is always “pure”. It is always without any ulterior motive. He means what He says. Pure also means that it purifies and therefore enlightens the eyes. When we do what He commands, it “enlightens” our “eyes”. We will gain insight into the way we are to go.

David also calls the law “the fear of the LORD” (Psalms 19:9). This is not about anxiety, but about reverence, awe. That fear “is clean”, pure (Psalms 12:6), without ulterior motive and therefore genuine. It is not a hypocritical awe, or awe only on a particular occasion. Nothing changes in that awe either, the awe always remains the same, it is “enduring forever”. The awe, the reverence for God and what He has said, will always remain because He never changes (James 1:17).

Finally, David says of the law that it is “the judgments of the LORD” which “are true”. These are judicial pronouncements that He makes on each person and his entire doings. His judgments are commandments with the force of a judicial pronouncement. The believer who loves Him will keep His commandments quickly and with love (Psalms 119:60).

God’s judgments “are true”, without any mendacity or error. They are “true”, and therefore “righteous”. They are in perfect accord with the thoughts of God. All the judgments form a unity, “they are righteous altogether”. They are fair, each one getting what is due to him.

The effect of the judgments makes them “more desirable than gold, yes, than much fine gold” (Psalms 19:10). The law gives a wealth that far exceeds the value of gold (Psalms 119:127). The law also gives an enjoyment that is “sweeter also than honey and the drippings of the honeycomb”. Honey from the comb is honey that drips naturally from the comb. It is the purest and freshest honey. Gold is the most desirable precious metal of ancient times, and honey the sweetest of all the foods known at that time. Here we are talking about the superlative, about purified gold and fresh honey. The law rises far above both.

After David has thus sung the value of the law in various words, he speaks to the LORD about His law (Psalms 19:11). He testifies to the effect of the Word in his own life by allowing himself to be instructed by the Word. He tells the LORD what the law means to him.

It is significant that he, who is king, in speaking to the LORD calls himself “Your servant”. This he also does in Psalms 19:13. It is an honorary title for him, one that Isaiah also uses in his book for the Son of David: the Servant of the LORD. The fact that David calls himself thus indicates the state of mind necessary to see the full benefit of the law and to have the desire to live by it.

A servant is aware of his place before his lord. He must obey. From this awareness of submission, the law is full of warnings for him not to deviate from it. At the same time, there is in him the awareness that “in keeping them there is great reward”. There is no forced obedience, but obedience out of love and with joy.

Its reward is not in the future, at the end of the path, but is enjoyed now. The great reward lies in listening to and acting on the law, which is listening to and acting on the Word of God. That gives the joy of fellowship with the Giver of the Word. For us, keeping the commandments and the words of the Lord Jesus gives an even richer reward (John 14:21; 23).

Psalms 51:4

The Message of the Law

After the voice of nature comes the voice of Scripture. The second testimony that God gives of Himself is the law (torah), His Word which means teaching or instruction. In this too we see all the more and all the clearer the glory of Christ. He is the Word of God that was with God (John 1:1). “The Word became flesh” (John 1:14), which is Christ when He comes to earth. Then we hear Him speak and He makes God known.

In connection with the law, David speaks of God as “the LORD”, while in connection with creation he speaks of Him as God (Psalms 19:1b). As the LORD (Yahweh), He is in connection with man in faithfulness to His covenant; as God (Elohim), He is in connection with all of His creation. The name Elohim speaks of God’s power as Creator. We also see this in Genesis 1 and Genesis 2. Genesis 1 speaks of God; in Genesis 2, where man has his place in creation and God is at work with him, it is always Yahweh God.

The law was given to one people, Israel. God has made Himself known to His people as the LORD, the God of the covenant especially with that people, with the intention that this people shall be a blessing to all nations. As mentioned above, the name LORD is used as soon as the relationship of God with man is involved. This means that we see the law here in connection with the conscience of every person, Jew or Gentile. The Gentiles are not under the law. Yet the work of the law is written in their conscience. We have in Romans 1 God’s testimony in creation (Romans 1:19-20) and in Romans 2 the work of the law in the conscience (Romans 2:14-15). That is the same order as here in Psalms 19.

Creation does show that there is a Creator, but it does not explain how it originated, nor the reason for its existence. The law, or Scripture, does what the sky, the expanse, and the sun cannot do. Scripture explains the origin of all things and also why they were made.

David describes the law by several names that are synonyms. These synonyms reappear in the song of praise about God’s Word in Psalms 119, but we also find them throughout the book of Psalms. These synonyms show that the law reveals more of God than what creation reveals of God.

David does not speak technically and detachedly about the Word. He cannot do that. He speaks of it in a song of praise. In six statements he explains the Word and discusses its effect on man (Psalms 19:7-9). He speaks of 1. “the law”, 2. “the testimony”, 3. “the precepts”, 4. “the commandment”, 5. “the fear of the LORD” and 6. “the judgments”. To this he links various features, which apply to the complete Word of God and to God Himself from Whom the law comes and about Whom it is all about in the law.

He first speaks of “the law of the LORD” as the totality of directions, instructions and teachings that the LORD has given to Israel in various ways, especially through Moses (Psalms 19:7). The purpose of this instruction is that the instruction (torah) of the Word is adopted, in the heart (Psalms 37:31).

“The law” is the totality of the written revelation of God in the Old Testament. He says of it that it is “perfect”, that is, it lacks nothing and is flawless, free from all error. The law in this capacity “restores the soul”. This has the meaning of invigorating (Psalms 23:3), giving new life force. It means that people are brought to the right path by it.

Next, the law, or Word, is called “the testimony of the LORD”. That speaks of speaking of God, as a witness does in a trial. It is about earnestly testifying to the truth. If my heart goes out to the Word of God as His testimony, I will thereby be kept from wrong motives, for example, from dishonest gain (Psalms 119:36). I don’t need that anymore.

The feature “sure” is associated with this. That the law is sure is shown by the fact that it is “making wise the simple”. “The simple” is the young, inexperienced man, someone without life experience. What he needs to live his life to the glory of God is wisdom. This is given to him in “the testimony of the LORD” with penetrating solemnity. To benefit from it he will have to read in it.

The law consists of “the precepts of the LORD” (Psalms 19:8). The word “precepts” occurs exclusively in Psalms (twenty-four times). God gives His precepts that they should be kept “diligently” (Psalms 119:4). It is not hard to observe them, for these commands rejoice the heart, David says here in Psalms 19:8, they give joy.

The word “precepts” is in the plural because it refers to imperative instructions for the many areas of life. In all decisions and actions we must be guided by them. It has to do with our responsibility to obey all God’s precepts. If we do so, we know that we are on God’s path, which means we live in fellowship with Him, which gives joy to the heart.

By “the commandment of the LORD” we can think of something God has explicitly commanded us to do. Here His authority has the emphasis. The Hebrew word mitsvat means the Divine rules and spiritual laws in all areas of life. In Psalms 18 it is translated “statutes” (Psalms 18:22). It is the totality of God’s will in our lives. These commandments give light to our eyes, making us see things as God sees them.

What He commands is always “pure”. It is always without any ulterior motive. He means what He says. Pure also means that it purifies and therefore enlightens the eyes. When we do what He commands, it “enlightens” our “eyes”. We will gain insight into the way we are to go.

David also calls the law “the fear of the LORD” (Psalms 19:9). This is not about anxiety, but about reverence, awe. That fear “is clean”, pure (Psalms 12:6), without ulterior motive and therefore genuine. It is not a hypocritical awe, or awe only on a particular occasion. Nothing changes in that awe either, the awe always remains the same, it is “enduring forever”. The awe, the reverence for God and what He has said, will always remain because He never changes (James 1:17).

Finally, David says of the law that it is “the judgments of the LORD” which “are true”. These are judicial pronouncements that He makes on each person and his entire doings. His judgments are commandments with the force of a judicial pronouncement. The believer who loves Him will keep His commandments quickly and with love (Psalms 119:60).

God’s judgments “are true”, without any mendacity or error. They are “true”, and therefore “righteous”. They are in perfect accord with the thoughts of God. All the judgments form a unity, “they are righteous altogether”. They are fair, each one getting what is due to him.

The effect of the judgments makes them “more desirable than gold, yes, than much fine gold” (Psalms 19:10). The law gives a wealth that far exceeds the value of gold (Psalms 119:127). The law also gives an enjoyment that is “sweeter also than honey and the drippings of the honeycomb”. Honey from the comb is honey that drips naturally from the comb. It is the purest and freshest honey. Gold is the most desirable precious metal of ancient times, and honey the sweetest of all the foods known at that time. Here we are talking about the superlative, about purified gold and fresh honey. The law rises far above both.

After David has thus sung the value of the law in various words, he speaks to the LORD about His law (Psalms 19:11). He testifies to the effect of the Word in his own life by allowing himself to be instructed by the Word. He tells the LORD what the law means to him.

It is significant that he, who is king, in speaking to the LORD calls himself “Your servant”. This he also does in Psalms 19:13. It is an honorary title for him, one that Isaiah also uses in his book for the Son of David: the Servant of the LORD. The fact that David calls himself thus indicates the state of mind necessary to see the full benefit of the law and to have the desire to live by it.

A servant is aware of his place before his lord. He must obey. From this awareness of submission, the law is full of warnings for him not to deviate from it. At the same time, there is in him the awareness that “in keeping them there is great reward”. There is no forced obedience, but obedience out of love and with joy.

Its reward is not in the future, at the end of the path, but is enjoyed now. The great reward lies in listening to and acting on the law, which is listening to and acting on the Word of God. That gives the joy of fellowship with the Giver of the Word. For us, keeping the commandments and the words of the Lord Jesus gives an even richer reward (John 14:21; 23).

Psalms 51:5

The Message of the Law

After the voice of nature comes the voice of Scripture. The second testimony that God gives of Himself is the law (torah), His Word which means teaching or instruction. In this too we see all the more and all the clearer the glory of Christ. He is the Word of God that was with God (John 1:1). “The Word became flesh” (John 1:14), which is Christ when He comes to earth. Then we hear Him speak and He makes God known.

In connection with the law, David speaks of God as “the LORD”, while in connection with creation he speaks of Him as God (Psalms 19:1b). As the LORD (Yahweh), He is in connection with man in faithfulness to His covenant; as God (Elohim), He is in connection with all of His creation. The name Elohim speaks of God’s power as Creator. We also see this in Genesis 1 and Genesis 2. Genesis 1 speaks of God; in Genesis 2, where man has his place in creation and God is at work with him, it is always Yahweh God.

The law was given to one people, Israel. God has made Himself known to His people as the LORD, the God of the covenant especially with that people, with the intention that this people shall be a blessing to all nations. As mentioned above, the name LORD is used as soon as the relationship of God with man is involved. This means that we see the law here in connection with the conscience of every person, Jew or Gentile. The Gentiles are not under the law. Yet the work of the law is written in their conscience. We have in Romans 1 God’s testimony in creation (Romans 1:19-20) and in Romans 2 the work of the law in the conscience (Romans 2:14-15). That is the same order as here in Psalms 19.

Creation does show that there is a Creator, but it does not explain how it originated, nor the reason for its existence. The law, or Scripture, does what the sky, the expanse, and the sun cannot do. Scripture explains the origin of all things and also why they were made.

David describes the law by several names that are synonyms. These synonyms reappear in the song of praise about God’s Word in Psalms 119, but we also find them throughout the book of Psalms. These synonyms show that the law reveals more of God than what creation reveals of God.

David does not speak technically and detachedly about the Word. He cannot do that. He speaks of it in a song of praise. In six statements he explains the Word and discusses its effect on man (Psalms 19:7-9). He speaks of 1. “the law”, 2. “the testimony”, 3. “the precepts”, 4. “the commandment”, 5. “the fear of the LORD” and 6. “the judgments”. To this he links various features, which apply to the complete Word of God and to God Himself from Whom the law comes and about Whom it is all about in the law.

He first speaks of “the law of the LORD” as the totality of directions, instructions and teachings that the LORD has given to Israel in various ways, especially through Moses (Psalms 19:7). The purpose of this instruction is that the instruction (torah) of the Word is adopted, in the heart (Psalms 37:31).

“The law” is the totality of the written revelation of God in the Old Testament. He says of it that it is “perfect”, that is, it lacks nothing and is flawless, free from all error. The law in this capacity “restores the soul”. This has the meaning of invigorating (Psalms 23:3), giving new life force. It means that people are brought to the right path by it.

Next, the law, or Word, is called “the testimony of the LORD”. That speaks of speaking of God, as a witness does in a trial. It is about earnestly testifying to the truth. If my heart goes out to the Word of God as His testimony, I will thereby be kept from wrong motives, for example, from dishonest gain (Psalms 119:36). I don’t need that anymore.

The feature “sure” is associated with this. That the law is sure is shown by the fact that it is “making wise the simple”. “The simple” is the young, inexperienced man, someone without life experience. What he needs to live his life to the glory of God is wisdom. This is given to him in “the testimony of the LORD” with penetrating solemnity. To benefit from it he will have to read in it.

The law consists of “the precepts of the LORD” (Psalms 19:8). The word “precepts” occurs exclusively in Psalms (twenty-four times). God gives His precepts that they should be kept “diligently” (Psalms 119:4). It is not hard to observe them, for these commands rejoice the heart, David says here in Psalms 19:8, they give joy.

The word “precepts” is in the plural because it refers to imperative instructions for the many areas of life. In all decisions and actions we must be guided by them. It has to do with our responsibility to obey all God’s precepts. If we do so, we know that we are on God’s path, which means we live in fellowship with Him, which gives joy to the heart.

By “the commandment of the LORD” we can think of something God has explicitly commanded us to do. Here His authority has the emphasis. The Hebrew word mitsvat means the Divine rules and spiritual laws in all areas of life. In Psalms 18 it is translated “statutes” (Psalms 18:22). It is the totality of God’s will in our lives. These commandments give light to our eyes, making us see things as God sees them.

What He commands is always “pure”. It is always without any ulterior motive. He means what He says. Pure also means that it purifies and therefore enlightens the eyes. When we do what He commands, it “enlightens” our “eyes”. We will gain insight into the way we are to go.

David also calls the law “the fear of the LORD” (Psalms 19:9). This is not about anxiety, but about reverence, awe. That fear “is clean”, pure (Psalms 12:6), without ulterior motive and therefore genuine. It is not a hypocritical awe, or awe only on a particular occasion. Nothing changes in that awe either, the awe always remains the same, it is “enduring forever”. The awe, the reverence for God and what He has said, will always remain because He never changes (James 1:17).

Finally, David says of the law that it is “the judgments of the LORD” which “are true”. These are judicial pronouncements that He makes on each person and his entire doings. His judgments are commandments with the force of a judicial pronouncement. The believer who loves Him will keep His commandments quickly and with love (Psalms 119:60).

God’s judgments “are true”, without any mendacity or error. They are “true”, and therefore “righteous”. They are in perfect accord with the thoughts of God. All the judgments form a unity, “they are righteous altogether”. They are fair, each one getting what is due to him.

The effect of the judgments makes them “more desirable than gold, yes, than much fine gold” (Psalms 19:10). The law gives a wealth that far exceeds the value of gold (Psalms 119:127). The law also gives an enjoyment that is “sweeter also than honey and the drippings of the honeycomb”. Honey from the comb is honey that drips naturally from the comb. It is the purest and freshest honey. Gold is the most desirable precious metal of ancient times, and honey the sweetest of all the foods known at that time. Here we are talking about the superlative, about purified gold and fresh honey. The law rises far above both.

After David has thus sung the value of the law in various words, he speaks to the LORD about His law (Psalms 19:11). He testifies to the effect of the Word in his own life by allowing himself to be instructed by the Word. He tells the LORD what the law means to him.

It is significant that he, who is king, in speaking to the LORD calls himself “Your servant”. This he also does in Psalms 19:13. It is an honorary title for him, one that Isaiah also uses in his book for the Son of David: the Servant of the LORD. The fact that David calls himself thus indicates the state of mind necessary to see the full benefit of the law and to have the desire to live by it.

A servant is aware of his place before his lord. He must obey. From this awareness of submission, the law is full of warnings for him not to deviate from it. At the same time, there is in him the awareness that “in keeping them there is great reward”. There is no forced obedience, but obedience out of love and with joy.

Its reward is not in the future, at the end of the path, but is enjoyed now. The great reward lies in listening to and acting on the law, which is listening to and acting on the Word of God. That gives the joy of fellowship with the Giver of the Word. For us, keeping the commandments and the words of the Lord Jesus gives an even richer reward (John 14:21; 23).

Psalms 51:6

The Message of the Law

After the voice of nature comes the voice of Scripture. The second testimony that God gives of Himself is the law (torah), His Word which means teaching or instruction. In this too we see all the more and all the clearer the glory of Christ. He is the Word of God that was with God (John 1:1). “The Word became flesh” (John 1:14), which is Christ when He comes to earth. Then we hear Him speak and He makes God known.

In connection with the law, David speaks of God as “the LORD”, while in connection with creation he speaks of Him as God (Psalms 19:1b). As the LORD (Yahweh), He is in connection with man in faithfulness to His covenant; as God (Elohim), He is in connection with all of His creation. The name Elohim speaks of God’s power as Creator. We also see this in Genesis 1 and Genesis 2. Genesis 1 speaks of God; in Genesis 2, where man has his place in creation and God is at work with him, it is always Yahweh God.

The law was given to one people, Israel. God has made Himself known to His people as the LORD, the God of the covenant especially with that people, with the intention that this people shall be a blessing to all nations. As mentioned above, the name LORD is used as soon as the relationship of God with man is involved. This means that we see the law here in connection with the conscience of every person, Jew or Gentile. The Gentiles are not under the law. Yet the work of the law is written in their conscience. We have in Romans 1 God’s testimony in creation (Romans 1:19-20) and in Romans 2 the work of the law in the conscience (Romans 2:14-15). That is the same order as here in Psalms 19.

Creation does show that there is a Creator, but it does not explain how it originated, nor the reason for its existence. The law, or Scripture, does what the sky, the expanse, and the sun cannot do. Scripture explains the origin of all things and also why they were made.

David describes the law by several names that are synonyms. These synonyms reappear in the song of praise about God’s Word in Psalms 119, but we also find them throughout the book of Psalms. These synonyms show that the law reveals more of God than what creation reveals of God.

David does not speak technically and detachedly about the Word. He cannot do that. He speaks of it in a song of praise. In six statements he explains the Word and discusses its effect on man (Psalms 19:7-9). He speaks of 1. “the law”, 2. “the testimony”, 3. “the precepts”, 4. “the commandment”, 5. “the fear of the LORD” and 6. “the judgments”. To this he links various features, which apply to the complete Word of God and to God Himself from Whom the law comes and about Whom it is all about in the law.

He first speaks of “the law of the LORD” as the totality of directions, instructions and teachings that the LORD has given to Israel in various ways, especially through Moses (Psalms 19:7). The purpose of this instruction is that the instruction (torah) of the Word is adopted, in the heart (Psalms 37:31).

“The law” is the totality of the written revelation of God in the Old Testament. He says of it that it is “perfect”, that is, it lacks nothing and is flawless, free from all error. The law in this capacity “restores the soul”. This has the meaning of invigorating (Psalms 23:3), giving new life force. It means that people are brought to the right path by it.

Next, the law, or Word, is called “the testimony of the LORD”. That speaks of speaking of God, as a witness does in a trial. It is about earnestly testifying to the truth. If my heart goes out to the Word of God as His testimony, I will thereby be kept from wrong motives, for example, from dishonest gain (Psalms 119:36). I don’t need that anymore.

The feature “sure” is associated with this. That the law is sure is shown by the fact that it is “making wise the simple”. “The simple” is the young, inexperienced man, someone without life experience. What he needs to live his life to the glory of God is wisdom. This is given to him in “the testimony of the LORD” with penetrating solemnity. To benefit from it he will have to read in it.

The law consists of “the precepts of the LORD” (Psalms 19:8). The word “precepts” occurs exclusively in Psalms (twenty-four times). God gives His precepts that they should be kept “diligently” (Psalms 119:4). It is not hard to observe them, for these commands rejoice the heart, David says here in Psalms 19:8, they give joy.

The word “precepts” is in the plural because it refers to imperative instructions for the many areas of life. In all decisions and actions we must be guided by them. It has to do with our responsibility to obey all God’s precepts. If we do so, we know that we are on God’s path, which means we live in fellowship with Him, which gives joy to the heart.

By “the commandment of the LORD” we can think of something God has explicitly commanded us to do. Here His authority has the emphasis. The Hebrew word mitsvat means the Divine rules and spiritual laws in all areas of life. In Psalms 18 it is translated “statutes” (Psalms 18:22). It is the totality of God’s will in our lives. These commandments give light to our eyes, making us see things as God sees them.

What He commands is always “pure”. It is always without any ulterior motive. He means what He says. Pure also means that it purifies and therefore enlightens the eyes. When we do what He commands, it “enlightens” our “eyes”. We will gain insight into the way we are to go.

David also calls the law “the fear of the LORD” (Psalms 19:9). This is not about anxiety, but about reverence, awe. That fear “is clean”, pure (Psalms 12:6), without ulterior motive and therefore genuine. It is not a hypocritical awe, or awe only on a particular occasion. Nothing changes in that awe either, the awe always remains the same, it is “enduring forever”. The awe, the reverence for God and what He has said, will always remain because He never changes (James 1:17).

Finally, David says of the law that it is “the judgments of the LORD” which “are true”. These are judicial pronouncements that He makes on each person and his entire doings. His judgments are commandments with the force of a judicial pronouncement. The believer who loves Him will keep His commandments quickly and with love (Psalms 119:60).

God’s judgments “are true”, without any mendacity or error. They are “true”, and therefore “righteous”. They are in perfect accord with the thoughts of God. All the judgments form a unity, “they are righteous altogether”. They are fair, each one getting what is due to him.

The effect of the judgments makes them “more desirable than gold, yes, than much fine gold” (Psalms 19:10). The law gives a wealth that far exceeds the value of gold (Psalms 119:127). The law also gives an enjoyment that is “sweeter also than honey and the drippings of the honeycomb”. Honey from the comb is honey that drips naturally from the comb. It is the purest and freshest honey. Gold is the most desirable precious metal of ancient times, and honey the sweetest of all the foods known at that time. Here we are talking about the superlative, about purified gold and fresh honey. The law rises far above both.

After David has thus sung the value of the law in various words, he speaks to the LORD about His law (Psalms 19:11). He testifies to the effect of the Word in his own life by allowing himself to be instructed by the Word. He tells the LORD what the law means to him.

It is significant that he, who is king, in speaking to the LORD calls himself “Your servant”. This he also does in Psalms 19:13. It is an honorary title for him, one that Isaiah also uses in his book for the Son of David: the Servant of the LORD. The fact that David calls himself thus indicates the state of mind necessary to see the full benefit of the law and to have the desire to live by it.

A servant is aware of his place before his lord. He must obey. From this awareness of submission, the law is full of warnings for him not to deviate from it. At the same time, there is in him the awareness that “in keeping them there is great reward”. There is no forced obedience, but obedience out of love and with joy.

Its reward is not in the future, at the end of the path, but is enjoyed now. The great reward lies in listening to and acting on the law, which is listening to and acting on the Word of God. That gives the joy of fellowship with the Giver of the Word. For us, keeping the commandments and the words of the Lord Jesus gives an even richer reward (John 14:21; 23).

Psalms 51:7

Prayer for a Holy Life

The psalmist has been reflecting on God’s greatness in creation and in His Word. This leads him to statements about himself in his relationship to God and God’s revelation. In Psalms 8, where he also looks at the heaven and is impressed by it, the result is that he sees how insignificant man is (Psalms 8:4). Here, in Psalms 19, the greatness of God in creation and in Scripture leads to the recognition of man’s sinfulness. An encounter with the LORD brought Job to self-knowledge (Job 42:5-6). An encounter with the Lord Jesus brought Peter to self-knowledge (Luke 5:4-8).

This effect is what the instruction of God’s Word has on David as well as on us. Just as there is nothing on earth hidden from the glow of the sun (Psalms 19:6), so there is no one hidden from the Word of God, which brings everything to light. To Him, “all things are open and laid bare” (Hebrews 4:12-13). Here it is not about fear of punishment, but about being afraid to have to miss the joyful fellowship with God because of the presence of sin. He does not want anything to come between him and God (cf. Psalms 139:23-24).

David realizes through the instruction of the Word of God that God knows him down to the very bottom of his heart. Therefore, he adds some important aspects that have to do with his own relationship with God. He speaks of hidden sins, confession, cleansing and being acquitted of great transgression (Psalms 19:12-13).

He looks at sin from two points of view. First, he is aware that he is not able to name all his sins. He doesn’t recognize them enough for that (Psalms 19:12). Who will dare to claim that he has not committed unconscious sins when he, like David, has been impressed by the majesty of God in creation and by His omniscience through His Word that examines hearts? Those who are aware of this will not speak highly of their sinlessness, as taught in the extreme sanctification doctrine.

It is important to be aware of nothing, but that does not mean we are justified by it (1 Corinthians 4:4). The awareness of God’s majesty and omniscience will keep us humble. At the same time, there will be the desire to be cleansed from hidden sins. This is what David is asking for. For unintentional sins, the law offers reconciliation and forgiveness (Leviticus 4:2; 13; Numbers 15:22-31).

Secondly, David sees the terribleness of presumption, the sin of pride (Psalms 19:13). He longs to be kept back from it. Pride is the primal sin. Pride means wanting to be like God. David abhors the thought of committing that sin. It shows self-knowledge that he realizes he is capable of it and prays for the LORD to keep him back from it, so that it will not rule over him.

If he is kept from that sin, he will be blameless, sincere, and “acquitted of great transgression”. Pride is not just any sin, it is a terrible sin, it is a willful sin. His prayer to be acquitted of it or to remain free from it means that he is not guilty of committing that sin.

David finishes the psalm with the desire that the words that come out of his mouth and the meditations that he has in his heart will be acceptable or pleasing to the LORD (Psalms 19:14). He is not concerned only with his outward words or only with his inward piety, but with both aspects of his person. To make this true, he addresses God as his rock, his solid foundation and as his Redeemer, Who in His grace has redeemed him from his sins. The rock refers to Christ (1 Corinthians 10:4) Who had to be stricken so that the water of life can flow freely to all who thirst.

David returns here to his starting point in Psalms 18, where he spoke of the rock (Psalms 18:2). He loves the LORD (Psalms 18:1b) and longs to be acceptable or pleasing to Him (Psalms 19:14).

The Hebrew word for “Redeemer” here is go’el. This is an indication that God had to become Man, for go’el is a family member, that is, a man. God the Creator (Psalms 19:1-6) had to become God the Redeemer (Psalms 19:7-14). How the latter took place is explained in Psalms 32.

Psalms 51:8

Prayer for a Holy Life

The psalmist has been reflecting on God’s greatness in creation and in His Word. This leads him to statements about himself in his relationship to God and God’s revelation. In Psalms 8, where he also looks at the heaven and is impressed by it, the result is that he sees how insignificant man is (Psalms 8:4). Here, in Psalms 19, the greatness of God in creation and in Scripture leads to the recognition of man’s sinfulness. An encounter with the LORD brought Job to self-knowledge (Job 42:5-6). An encounter with the Lord Jesus brought Peter to self-knowledge (Luke 5:4-8).

This effect is what the instruction of God’s Word has on David as well as on us. Just as there is nothing on earth hidden from the glow of the sun (Psalms 19:6), so there is no one hidden from the Word of God, which brings everything to light. To Him, “all things are open and laid bare” (Hebrews 4:12-13). Here it is not about fear of punishment, but about being afraid to have to miss the joyful fellowship with God because of the presence of sin. He does not want anything to come between him and God (cf. Psalms 139:23-24).

David realizes through the instruction of the Word of God that God knows him down to the very bottom of his heart. Therefore, he adds some important aspects that have to do with his own relationship with God. He speaks of hidden sins, confession, cleansing and being acquitted of great transgression (Psalms 19:12-13).

He looks at sin from two points of view. First, he is aware that he is not able to name all his sins. He doesn’t recognize them enough for that (Psalms 19:12). Who will dare to claim that he has not committed unconscious sins when he, like David, has been impressed by the majesty of God in creation and by His omniscience through His Word that examines hearts? Those who are aware of this will not speak highly of their sinlessness, as taught in the extreme sanctification doctrine.

It is important to be aware of nothing, but that does not mean we are justified by it (1 Corinthians 4:4). The awareness of God’s majesty and omniscience will keep us humble. At the same time, there will be the desire to be cleansed from hidden sins. This is what David is asking for. For unintentional sins, the law offers reconciliation and forgiveness (Leviticus 4:2; 13; Numbers 15:22-31).

Secondly, David sees the terribleness of presumption, the sin of pride (Psalms 19:13). He longs to be kept back from it. Pride is the primal sin. Pride means wanting to be like God. David abhors the thought of committing that sin. It shows self-knowledge that he realizes he is capable of it and prays for the LORD to keep him back from it, so that it will not rule over him.

If he is kept from that sin, he will be blameless, sincere, and “acquitted of great transgression”. Pride is not just any sin, it is a terrible sin, it is a willful sin. His prayer to be acquitted of it or to remain free from it means that he is not guilty of committing that sin.

David finishes the psalm with the desire that the words that come out of his mouth and the meditations that he has in his heart will be acceptable or pleasing to the LORD (Psalms 19:14). He is not concerned only with his outward words or only with his inward piety, but with both aspects of his person. To make this true, he addresses God as his rock, his solid foundation and as his Redeemer, Who in His grace has redeemed him from his sins. The rock refers to Christ (1 Corinthians 10:4) Who had to be stricken so that the water of life can flow freely to all who thirst.

David returns here to his starting point in Psalms 18, where he spoke of the rock (Psalms 18:2). He loves the LORD (Psalms 18:1b) and longs to be acceptable or pleasing to Him (Psalms 19:14).

The Hebrew word for “Redeemer” here is go’el. This is an indication that God had to become Man, for go’el is a family member, that is, a man. God the Creator (Psalms 19:1-6) had to become God the Redeemer (Psalms 19:7-14). How the latter took place is explained in Psalms 32.

Psalms 51:9

Prayer for a Holy Life

The psalmist has been reflecting on God’s greatness in creation and in His Word. This leads him to statements about himself in his relationship to God and God’s revelation. In Psalms 8, where he also looks at the heaven and is impressed by it, the result is that he sees how insignificant man is (Psalms 8:4). Here, in Psalms 19, the greatness of God in creation and in Scripture leads to the recognition of man’s sinfulness. An encounter with the LORD brought Job to self-knowledge (Job 42:5-6). An encounter with the Lord Jesus brought Peter to self-knowledge (Luke 5:4-8).

This effect is what the instruction of God’s Word has on David as well as on us. Just as there is nothing on earth hidden from the glow of the sun (Psalms 19:6), so there is no one hidden from the Word of God, which brings everything to light. To Him, “all things are open and laid bare” (Hebrews 4:12-13). Here it is not about fear of punishment, but about being afraid to have to miss the joyful fellowship with God because of the presence of sin. He does not want anything to come between him and God (cf. Psalms 139:23-24).

David realizes through the instruction of the Word of God that God knows him down to the very bottom of his heart. Therefore, he adds some important aspects that have to do with his own relationship with God. He speaks of hidden sins, confession, cleansing and being acquitted of great transgression (Psalms 19:12-13).

He looks at sin from two points of view. First, he is aware that he is not able to name all his sins. He doesn’t recognize them enough for that (Psalms 19:12). Who will dare to claim that he has not committed unconscious sins when he, like David, has been impressed by the majesty of God in creation and by His omniscience through His Word that examines hearts? Those who are aware of this will not speak highly of their sinlessness, as taught in the extreme sanctification doctrine.

It is important to be aware of nothing, but that does not mean we are justified by it (1 Corinthians 4:4). The awareness of God’s majesty and omniscience will keep us humble. At the same time, there will be the desire to be cleansed from hidden sins. This is what David is asking for. For unintentional sins, the law offers reconciliation and forgiveness (Leviticus 4:2; 13; Numbers 15:22-31).

Secondly, David sees the terribleness of presumption, the sin of pride (Psalms 19:13). He longs to be kept back from it. Pride is the primal sin. Pride means wanting to be like God. David abhors the thought of committing that sin. It shows self-knowledge that he realizes he is capable of it and prays for the LORD to keep him back from it, so that it will not rule over him.

If he is kept from that sin, he will be blameless, sincere, and “acquitted of great transgression”. Pride is not just any sin, it is a terrible sin, it is a willful sin. His prayer to be acquitted of it or to remain free from it means that he is not guilty of committing that sin.

David finishes the psalm with the desire that the words that come out of his mouth and the meditations that he has in his heart will be acceptable or pleasing to the LORD (Psalms 19:14). He is not concerned only with his outward words or only with his inward piety, but with both aspects of his person. To make this true, he addresses God as his rock, his solid foundation and as his Redeemer, Who in His grace has redeemed him from his sins. The rock refers to Christ (1 Corinthians 10:4) Who had to be stricken so that the water of life can flow freely to all who thirst.

David returns here to his starting point in Psalms 18, where he spoke of the rock (Psalms 18:2). He loves the LORD (Psalms 18:1b) and longs to be acceptable or pleasing to Him (Psalms 19:14).

The Hebrew word for “Redeemer” here is go’el. This is an indication that God had to become Man, for go’el is a family member, that is, a man. God the Creator (Psalms 19:1-6) had to become God the Redeemer (Psalms 19:7-14). How the latter took place is explained in Psalms 32.

Psalms 51:11

Introduction

This psalm is the elaboration of the last call of the previous psalm: the “LORD my rock and my Redeemer” (Psalms 19:14). After God’s testimonies in the life of a believer in Psalms 18 and in creation and the law or the Word of God in Psalms 19, this psalm gives us another testimony that God gives about Himself. Here we have God’s testimony concerning His Son.

This testimony comes from the mouth of the subjects of God’s anointed king, David, in whom we see a picture of the Lord Jesus. They wish David all the help and blessing of the LORD, Yahweh, to prevail in the wars he must fight. Like Psalms 2, Psalms 20 and Psalms 21 are kingly psalms.

Psalms 20 and Psalms 21 are closely connected. In Psalms 20 the king is the representative of the LORD and in Psalms 21 he is the representative of the people. Psalms 20 is an intercession, Psalms 21 is a song of thanksgiving. Psalms 20 is full of expectation and Psalms 21 is full of joy.

Psalms 20 beautifully expresses the solidarity between the people and their king. The reason is that they are both involved in seeking the favor of God. The people recognize in the anointed king the envoy of God by whom He wants to give His favor to His people. He represents God to the people. At the same time, he represents the people to God, which is further highlighted in the following psalm. What the king does for God is imputed to the whole people.

The historical reason for this prayer is not clear. This psalm has been adapted by the Holy Spirit to apply prophetically as much as possible to the Lord Jesus (cf. Acts 2:25-32; Psalms 16:8-9). The picture here is not of a king with a mighty army, but of a king who, like David against Goliath, goes alone against the enemy. Thus, the Lord Jesus will fight the battle against the enemy alone (Revelation 19:15; Isaiah 63:3) and gain the victory. This victory is based on the offering He brought on the cross. He is the King-Priest Who both achieves the victory and has brought the offerings to God.

Here in David we see another picture of God’s anointed King, the Messiah Jesus, who is also Yahweh Himself. No one but He is able to exercise God’s kingship in a way that the kingship fully responds to Who God is. It is a kingship that is exercised utterly righteously. In the process, all wickedness, the unbelieving mass, is judged. The result is that the righteous, the faithful remnant, are redeemed and enjoy the blessing of the realm of peace.

Wishes for the King

For “for the choir director” (Psalms 20:1a) see at Psalms 4:1.

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

The psalm begins with “answer” and “in the day of trouble” (Psalms 20:1b) and ends with “answer” and “in the day we call” (Psalms 20:9). We can think of this psalm as a prayer of the people for the king as he goes to war. It is a prayer made in the form of a wish for the king – which we see from the word “may”, which is used over and over again. The king is addressed here by his people.

In the prophetic meaning, we hear here the faithful remnant speaking to the Messiah. They ask for Him to be answered “in the day of trouble” (Psalms 20:1b). It shows the deep interest that there is in the heart of the God-fearing regarding Christ’s sorrow and suffering on earth. This prayer, this intercession, is laid by the Spirit of Christ in the heart of David as the representative of all who have waited for salvation, that is, the believing remnant.

All of Christ’s days on earth were days of trouble. He was a Man of sorrows (Isaiah 53:3). He had His own sorrows and He bore the sorrows of others (Isaiah 53:4). He was tempted by satan in the wilderness. He was continually harassed by the scribes and Pharisees and was grieved over the hardening of their hearts (Mark 3:5). He shed tears at the tomb of Lazarus because of the consequences of sin (John 11:35). His soul was greatly grieved at Gethsemane by the prospect of being made sin (Mark 14:33b-34).

When the remnant is in tribulation, they know that the Messiah is with them and intercedes for them. He has connected with them and knows their feelings and shares in them: “In all their affliction He was afflicted” (Isaiah 63:9). Therefore, they wish Him whatever serves for their deliverance. When they pray for an answer, it is through the Spirit of Christ praying in them.

Their wish and prayer is that “the name of the God of Jacob” will “set” Him “[securely] on high!” “On high” means a place that is unreachable by the enemy, a place where someone is ‘untouchable’. It is the high rock of Psalm 19 (Psalms 19:14). The “name” of God (Numbers 6:27) is associated with the blessing and peace of God (Numbers 6:24-26). The “name of the God of Jacob” is LORD, Yahweh, “I AM WHO I AM” (Exodus 3:13-14), the God of the promises.

Three times in this psalm the remnant appeals to “the name” (Psalms 20:1b; 5; 7). Here is the first time. That God is “the God of Jacob” indicates that He will fulfill all the promises He has made to Jacob, despite the many times Jacob has been unfaithful. This is a great encouragement to the remnant who are also aware of their own unfaithfulness. It is also a great encouragement to us, who are also so often unfaithful, that God will fulfill all His promises. The place on high gives the assurance that no one can make His king or anyone of His own miss the fulfillment of His promises.

The wish or prayer for His protection indicates that the Lord Jesus is seen here as Man. Only as Man He can be associated with people. At the same time, He is and remains in His Person also the eternal God. He Who became Man is also the God of Jacob. We cannot fathom this mystery of His Person (Matthew 11:27a), but we can accept, admire and worship it in faith. We encounter this mystery, which we have also seen before in Psalms, again and again. As Man, He is completely dependent on the help of God. He counts on that help in confidence. The remnant knows this through the Spirit of Christ working in them.

This also applies to the wish that help will be sent to Him “from the sanctuary” and that God will “support Him from Zion” (Psalms 20:2). His help does not come from men, but from Zion, where He has made His Name dwell as an earthly representation of His heavenly dwelling place (Deuteronomy 12:5; Deuteronomy 14:23). God, by His help and support, shows His presence on behalf of His Anointed, His chosen King. In doing so, He at the same time shows His favor toward His people. Yahweh, the LORD, goes out before His people as in the days of old (Exodus 15:13; 17).

The remnant reminds God of all the offerings His King has offered Him (Psalms 20:3). Offerings are the basis for victory. In the offerings, the LORD first receives His portion and then He gives the victory (1 Samuel 7:10). The Lord Jesus did not offer literal offerings. David did. With respect to the Lord Jesus, these offerings speak of Himself. These offerings are fulfilled in Him (Hebrews 10:5-9).

The meal offering, a non-bloody, voluntary offering (Leviticus 2:1-16), represents His life on earth that was fully committed to God. The burnt offering, a bloody, voluntary sacrifice (Leviticus 1:1-17), represents His perfect surrender to God on the cross. His offering in all its aspects is the basis for the answer to prayer.

It says “meal offerings”, plural. This indicates that every single act, every single word, every single thought of the Lord Jesus is utterly dedicated to God. He can say at the age of twelve that He is always in the things of His Father (Luke 2:49). The “burnt offerings” – also “burnt offerings” is literally in the plural – indicate that also all aspects of His work on the cross are perfect before God. He offered the offering of His life once for all, so that we are sanctified once for all (Hebrews 10:10).

The remnant knows the desire of the Messiah’s heart and wishes that this desire will be granted (Psalms 20:5). In Psalms 21 we see the answer to this prayer (Psalms 21:2). They can ask because they know that the only desire of which His heart is full is the glorification of God. They pray to God to fulfill all the purposes that the Messiah has to achieve that goal. All that the Lord Jesus has done and will do has been fulfilled. He has glorified God and will continue to do so until the complete will of God is accomplished and also always thereafter.

Psalms 51:12

Introduction

This psalm is the elaboration of the last call of the previous psalm: the “LORD my rock and my Redeemer” (Psalms 19:14). After God’s testimonies in the life of a believer in Psalms 18 and in creation and the law or the Word of God in Psalms 19, this psalm gives us another testimony that God gives about Himself. Here we have God’s testimony concerning His Son.

This testimony comes from the mouth of the subjects of God’s anointed king, David, in whom we see a picture of the Lord Jesus. They wish David all the help and blessing of the LORD, Yahweh, to prevail in the wars he must fight. Like Psalms 2, Psalms 20 and Psalms 21 are kingly psalms.

Psalms 20 and Psalms 21 are closely connected. In Psalms 20 the king is the representative of the LORD and in Psalms 21 he is the representative of the people. Psalms 20 is an intercession, Psalms 21 is a song of thanksgiving. Psalms 20 is full of expectation and Psalms 21 is full of joy.

Psalms 20 beautifully expresses the solidarity between the people and their king. The reason is that they are both involved in seeking the favor of God. The people recognize in the anointed king the envoy of God by whom He wants to give His favor to His people. He represents God to the people. At the same time, he represents the people to God, which is further highlighted in the following psalm. What the king does for God is imputed to the whole people.

The historical reason for this prayer is not clear. This psalm has been adapted by the Holy Spirit to apply prophetically as much as possible to the Lord Jesus (cf. Acts 2:25-32; Psalms 16:8-9). The picture here is not of a king with a mighty army, but of a king who, like David against Goliath, goes alone against the enemy. Thus, the Lord Jesus will fight the battle against the enemy alone (Revelation 19:15; Isaiah 63:3) and gain the victory. This victory is based on the offering He brought on the cross. He is the King-Priest Who both achieves the victory and has brought the offerings to God.

Here in David we see another picture of God’s anointed King, the Messiah Jesus, who is also Yahweh Himself. No one but He is able to exercise God’s kingship in a way that the kingship fully responds to Who God is. It is a kingship that is exercised utterly righteously. In the process, all wickedness, the unbelieving mass, is judged. The result is that the righteous, the faithful remnant, are redeemed and enjoy the blessing of the realm of peace.

Wishes for the King

For “for the choir director” (Psalms 20:1a) see at Psalms 4:1.

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

The psalm begins with “answer” and “in the day of trouble” (Psalms 20:1b) and ends with “answer” and “in the day we call” (Psalms 20:9). We can think of this psalm as a prayer of the people for the king as he goes to war. It is a prayer made in the form of a wish for the king – which we see from the word “may”, which is used over and over again. The king is addressed here by his people.

In the prophetic meaning, we hear here the faithful remnant speaking to the Messiah. They ask for Him to be answered “in the day of trouble” (Psalms 20:1b). It shows the deep interest that there is in the heart of the God-fearing regarding Christ’s sorrow and suffering on earth. This prayer, this intercession, is laid by the Spirit of Christ in the heart of David as the representative of all who have waited for salvation, that is, the believing remnant.

All of Christ’s days on earth were days of trouble. He was a Man of sorrows (Isaiah 53:3). He had His own sorrows and He bore the sorrows of others (Isaiah 53:4). He was tempted by satan in the wilderness. He was continually harassed by the scribes and Pharisees and was grieved over the hardening of their hearts (Mark 3:5). He shed tears at the tomb of Lazarus because of the consequences of sin (John 11:35). His soul was greatly grieved at Gethsemane by the prospect of being made sin (Mark 14:33b-34).

When the remnant is in tribulation, they know that the Messiah is with them and intercedes for them. He has connected with them and knows their feelings and shares in them: “In all their affliction He was afflicted” (Isaiah 63:9). Therefore, they wish Him whatever serves for their deliverance. When they pray for an answer, it is through the Spirit of Christ praying in them.

Their wish and prayer is that “the name of the God of Jacob” will “set” Him “[securely] on high!” “On high” means a place that is unreachable by the enemy, a place where someone is ‘untouchable’. It is the high rock of Psalm 19 (Psalms 19:14). The “name” of God (Numbers 6:27) is associated with the blessing and peace of God (Numbers 6:24-26). The “name of the God of Jacob” is LORD, Yahweh, “I AM WHO I AM” (Exodus 3:13-14), the God of the promises.

Three times in this psalm the remnant appeals to “the name” (Psalms 20:1b; 5; 7). Here is the first time. That God is “the God of Jacob” indicates that He will fulfill all the promises He has made to Jacob, despite the many times Jacob has been unfaithful. This is a great encouragement to the remnant who are also aware of their own unfaithfulness. It is also a great encouragement to us, who are also so often unfaithful, that God will fulfill all His promises. The place on high gives the assurance that no one can make His king or anyone of His own miss the fulfillment of His promises.

The wish or prayer for His protection indicates that the Lord Jesus is seen here as Man. Only as Man He can be associated with people. At the same time, He is and remains in His Person also the eternal God. He Who became Man is also the God of Jacob. We cannot fathom this mystery of His Person (Matthew 11:27a), but we can accept, admire and worship it in faith. We encounter this mystery, which we have also seen before in Psalms, again and again. As Man, He is completely dependent on the help of God. He counts on that help in confidence. The remnant knows this through the Spirit of Christ working in them.

This also applies to the wish that help will be sent to Him “from the sanctuary” and that God will “support Him from Zion” (Psalms 20:2). His help does not come from men, but from Zion, where He has made His Name dwell as an earthly representation of His heavenly dwelling place (Deuteronomy 12:5; Deuteronomy 14:23). God, by His help and support, shows His presence on behalf of His Anointed, His chosen King. In doing so, He at the same time shows His favor toward His people. Yahweh, the LORD, goes out before His people as in the days of old (Exodus 15:13; 17).

The remnant reminds God of all the offerings His King has offered Him (Psalms 20:3). Offerings are the basis for victory. In the offerings, the LORD first receives His portion and then He gives the victory (1 Samuel 7:10). The Lord Jesus did not offer literal offerings. David did. With respect to the Lord Jesus, these offerings speak of Himself. These offerings are fulfilled in Him (Hebrews 10:5-9).

The meal offering, a non-bloody, voluntary offering (Leviticus 2:1-16), represents His life on earth that was fully committed to God. The burnt offering, a bloody, voluntary sacrifice (Leviticus 1:1-17), represents His perfect surrender to God on the cross. His offering in all its aspects is the basis for the answer to prayer.

It says “meal offerings”, plural. This indicates that every single act, every single word, every single thought of the Lord Jesus is utterly dedicated to God. He can say at the age of twelve that He is always in the things of His Father (Luke 2:49). The “burnt offerings” – also “burnt offerings” is literally in the plural – indicate that also all aspects of His work on the cross are perfect before God. He offered the offering of His life once for all, so that we are sanctified once for all (Hebrews 10:10).

The remnant knows the desire of the Messiah’s heart and wishes that this desire will be granted (Psalms 20:5). In Psalms 21 we see the answer to this prayer (Psalms 21:2). They can ask because they know that the only desire of which His heart is full is the glorification of God. They pray to God to fulfill all the purposes that the Messiah has to achieve that goal. All that the Lord Jesus has done and will do has been fulfilled. He has glorified God and will continue to do so until the complete will of God is accomplished and also always thereafter.

Psalms 51:13

Introduction

This psalm is the elaboration of the last call of the previous psalm: the “LORD my rock and my Redeemer” (Psalms 19:14). After God’s testimonies in the life of a believer in Psalms 18 and in creation and the law or the Word of God in Psalms 19, this psalm gives us another testimony that God gives about Himself. Here we have God’s testimony concerning His Son.

This testimony comes from the mouth of the subjects of God’s anointed king, David, in whom we see a picture of the Lord Jesus. They wish David all the help and blessing of the LORD, Yahweh, to prevail in the wars he must fight. Like Psalms 2, Psalms 20 and Psalms 21 are kingly psalms.

Psalms 20 and Psalms 21 are closely connected. In Psalms 20 the king is the representative of the LORD and in Psalms 21 he is the representative of the people. Psalms 20 is an intercession, Psalms 21 is a song of thanksgiving. Psalms 20 is full of expectation and Psalms 21 is full of joy.

Psalms 20 beautifully expresses the solidarity between the people and their king. The reason is that they are both involved in seeking the favor of God. The people recognize in the anointed king the envoy of God by whom He wants to give His favor to His people. He represents God to the people. At the same time, he represents the people to God, which is further highlighted in the following psalm. What the king does for God is imputed to the whole people.

The historical reason for this prayer is not clear. This psalm has been adapted by the Holy Spirit to apply prophetically as much as possible to the Lord Jesus (cf. Acts 2:25-32; Psalms 16:8-9). The picture here is not of a king with a mighty army, but of a king who, like David against Goliath, goes alone against the enemy. Thus, the Lord Jesus will fight the battle against the enemy alone (Revelation 19:15; Isaiah 63:3) and gain the victory. This victory is based on the offering He brought on the cross. He is the King-Priest Who both achieves the victory and has brought the offerings to God.

Here in David we see another picture of God’s anointed King, the Messiah Jesus, who is also Yahweh Himself. No one but He is able to exercise God’s kingship in a way that the kingship fully responds to Who God is. It is a kingship that is exercised utterly righteously. In the process, all wickedness, the unbelieving mass, is judged. The result is that the righteous, the faithful remnant, are redeemed and enjoy the blessing of the realm of peace.

Wishes for the King

For “for the choir director” (Psalms 20:1a) see at Psalms 4:1.

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

The psalm begins with “answer” and “in the day of trouble” (Psalms 20:1b) and ends with “answer” and “in the day we call” (Psalms 20:9). We can think of this psalm as a prayer of the people for the king as he goes to war. It is a prayer made in the form of a wish for the king – which we see from the word “may”, which is used over and over again. The king is addressed here by his people.

In the prophetic meaning, we hear here the faithful remnant speaking to the Messiah. They ask for Him to be answered “in the day of trouble” (Psalms 20:1b). It shows the deep interest that there is in the heart of the God-fearing regarding Christ’s sorrow and suffering on earth. This prayer, this intercession, is laid by the Spirit of Christ in the heart of David as the representative of all who have waited for salvation, that is, the believing remnant.

All of Christ’s days on earth were days of trouble. He was a Man of sorrows (Isaiah 53:3). He had His own sorrows and He bore the sorrows of others (Isaiah 53:4). He was tempted by satan in the wilderness. He was continually harassed by the scribes and Pharisees and was grieved over the hardening of their hearts (Mark 3:5). He shed tears at the tomb of Lazarus because of the consequences of sin (John 11:35). His soul was greatly grieved at Gethsemane by the prospect of being made sin (Mark 14:33b-34).

When the remnant is in tribulation, they know that the Messiah is with them and intercedes for them. He has connected with them and knows their feelings and shares in them: “In all their affliction He was afflicted” (Isaiah 63:9). Therefore, they wish Him whatever serves for their deliverance. When they pray for an answer, it is through the Spirit of Christ praying in them.

Their wish and prayer is that “the name of the God of Jacob” will “set” Him “[securely] on high!” “On high” means a place that is unreachable by the enemy, a place where someone is ‘untouchable’. It is the high rock of Psalm 19 (Psalms 19:14). The “name” of God (Numbers 6:27) is associated with the blessing and peace of God (Numbers 6:24-26). The “name of the God of Jacob” is LORD, Yahweh, “I AM WHO I AM” (Exodus 3:13-14), the God of the promises.

Three times in this psalm the remnant appeals to “the name” (Psalms 20:1b; 5; 7). Here is the first time. That God is “the God of Jacob” indicates that He will fulfill all the promises He has made to Jacob, despite the many times Jacob has been unfaithful. This is a great encouragement to the remnant who are also aware of their own unfaithfulness. It is also a great encouragement to us, who are also so often unfaithful, that God will fulfill all His promises. The place on high gives the assurance that no one can make His king or anyone of His own miss the fulfillment of His promises.

The wish or prayer for His protection indicates that the Lord Jesus is seen here as Man. Only as Man He can be associated with people. At the same time, He is and remains in His Person also the eternal God. He Who became Man is also the God of Jacob. We cannot fathom this mystery of His Person (Matthew 11:27a), but we can accept, admire and worship it in faith. We encounter this mystery, which we have also seen before in Psalms, again and again. As Man, He is completely dependent on the help of God. He counts on that help in confidence. The remnant knows this through the Spirit of Christ working in them.

This also applies to the wish that help will be sent to Him “from the sanctuary” and that God will “support Him from Zion” (Psalms 20:2). His help does not come from men, but from Zion, where He has made His Name dwell as an earthly representation of His heavenly dwelling place (Deuteronomy 12:5; Deuteronomy 14:23). God, by His help and support, shows His presence on behalf of His Anointed, His chosen King. In doing so, He at the same time shows His favor toward His people. Yahweh, the LORD, goes out before His people as in the days of old (Exodus 15:13; 17).

The remnant reminds God of all the offerings His King has offered Him (Psalms 20:3). Offerings are the basis for victory. In the offerings, the LORD first receives His portion and then He gives the victory (1 Samuel 7:10). The Lord Jesus did not offer literal offerings. David did. With respect to the Lord Jesus, these offerings speak of Himself. These offerings are fulfilled in Him (Hebrews 10:5-9).

The meal offering, a non-bloody, voluntary offering (Leviticus 2:1-16), represents His life on earth that was fully committed to God. The burnt offering, a bloody, voluntary sacrifice (Leviticus 1:1-17), represents His perfect surrender to God on the cross. His offering in all its aspects is the basis for the answer to prayer.

It says “meal offerings”, plural. This indicates that every single act, every single word, every single thought of the Lord Jesus is utterly dedicated to God. He can say at the age of twelve that He is always in the things of His Father (Luke 2:49). The “burnt offerings” – also “burnt offerings” is literally in the plural – indicate that also all aspects of His work on the cross are perfect before God. He offered the offering of His life once for all, so that we are sanctified once for all (Hebrews 10:10).

The remnant knows the desire of the Messiah’s heart and wishes that this desire will be granted (Psalms 20:5). In Psalms 21 we see the answer to this prayer (Psalms 21:2). They can ask because they know that the only desire of which His heart is full is the glorification of God. They pray to God to fulfill all the purposes that the Messiah has to achieve that goal. All that the Lord Jesus has done and will do has been fulfilled. He has glorified God and will continue to do so until the complete will of God is accomplished and also always thereafter.

Psalms 51:14

Introduction

This psalm is the elaboration of the last call of the previous psalm: the “LORD my rock and my Redeemer” (Psalms 19:14). After God’s testimonies in the life of a believer in Psalms 18 and in creation and the law or the Word of God in Psalms 19, this psalm gives us another testimony that God gives about Himself. Here we have God’s testimony concerning His Son.

This testimony comes from the mouth of the subjects of God’s anointed king, David, in whom we see a picture of the Lord Jesus. They wish David all the help and blessing of the LORD, Yahweh, to prevail in the wars he must fight. Like Psalms 2, Psalms 20 and Psalms 21 are kingly psalms.

Psalms 20 and Psalms 21 are closely connected. In Psalms 20 the king is the representative of the LORD and in Psalms 21 he is the representative of the people. Psalms 20 is an intercession, Psalms 21 is a song of thanksgiving. Psalms 20 is full of expectation and Psalms 21 is full of joy.

Psalms 20 beautifully expresses the solidarity between the people and their king. The reason is that they are both involved in seeking the favor of God. The people recognize in the anointed king the envoy of God by whom He wants to give His favor to His people. He represents God to the people. At the same time, he represents the people to God, which is further highlighted in the following psalm. What the king does for God is imputed to the whole people.

The historical reason for this prayer is not clear. This psalm has been adapted by the Holy Spirit to apply prophetically as much as possible to the Lord Jesus (cf. Acts 2:25-32; Psalms 16:8-9). The picture here is not of a king with a mighty army, but of a king who, like David against Goliath, goes alone against the enemy. Thus, the Lord Jesus will fight the battle against the enemy alone (Revelation 19:15; Isaiah 63:3) and gain the victory. This victory is based on the offering He brought on the cross. He is the King-Priest Who both achieves the victory and has brought the offerings to God.

Here in David we see another picture of God’s anointed King, the Messiah Jesus, who is also Yahweh Himself. No one but He is able to exercise God’s kingship in a way that the kingship fully responds to Who God is. It is a kingship that is exercised utterly righteously. In the process, all wickedness, the unbelieving mass, is judged. The result is that the righteous, the faithful remnant, are redeemed and enjoy the blessing of the realm of peace.

Wishes for the King

For “for the choir director” (Psalms 20:1a) see at Psalms 4:1.

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

The psalm begins with “answer” and “in the day of trouble” (Psalms 20:1b) and ends with “answer” and “in the day we call” (Psalms 20:9). We can think of this psalm as a prayer of the people for the king as he goes to war. It is a prayer made in the form of a wish for the king – which we see from the word “may”, which is used over and over again. The king is addressed here by his people.

In the prophetic meaning, we hear here the faithful remnant speaking to the Messiah. They ask for Him to be answered “in the day of trouble” (Psalms 20:1b). It shows the deep interest that there is in the heart of the God-fearing regarding Christ’s sorrow and suffering on earth. This prayer, this intercession, is laid by the Spirit of Christ in the heart of David as the representative of all who have waited for salvation, that is, the believing remnant.

All of Christ’s days on earth were days of trouble. He was a Man of sorrows (Isaiah 53:3). He had His own sorrows and He bore the sorrows of others (Isaiah 53:4). He was tempted by satan in the wilderness. He was continually harassed by the scribes and Pharisees and was grieved over the hardening of their hearts (Mark 3:5). He shed tears at the tomb of Lazarus because of the consequences of sin (John 11:35). His soul was greatly grieved at Gethsemane by the prospect of being made sin (Mark 14:33b-34).

When the remnant is in tribulation, they know that the Messiah is with them and intercedes for them. He has connected with them and knows their feelings and shares in them: “In all their affliction He was afflicted” (Isaiah 63:9). Therefore, they wish Him whatever serves for their deliverance. When they pray for an answer, it is through the Spirit of Christ praying in them.

Their wish and prayer is that “the name of the God of Jacob” will “set” Him “[securely] on high!” “On high” means a place that is unreachable by the enemy, a place where someone is ‘untouchable’. It is the high rock of Psalm 19 (Psalms 19:14). The “name” of God (Numbers 6:27) is associated with the blessing and peace of God (Numbers 6:24-26). The “name of the God of Jacob” is LORD, Yahweh, “I AM WHO I AM” (Exodus 3:13-14), the God of the promises.

Three times in this psalm the remnant appeals to “the name” (Psalms 20:1b; 5; 7). Here is the first time. That God is “the God of Jacob” indicates that He will fulfill all the promises He has made to Jacob, despite the many times Jacob has been unfaithful. This is a great encouragement to the remnant who are also aware of their own unfaithfulness. It is also a great encouragement to us, who are also so often unfaithful, that God will fulfill all His promises. The place on high gives the assurance that no one can make His king or anyone of His own miss the fulfillment of His promises.

The wish or prayer for His protection indicates that the Lord Jesus is seen here as Man. Only as Man He can be associated with people. At the same time, He is and remains in His Person also the eternal God. He Who became Man is also the God of Jacob. We cannot fathom this mystery of His Person (Matthew 11:27a), but we can accept, admire and worship it in faith. We encounter this mystery, which we have also seen before in Psalms, again and again. As Man, He is completely dependent on the help of God. He counts on that help in confidence. The remnant knows this through the Spirit of Christ working in them.

This also applies to the wish that help will be sent to Him “from the sanctuary” and that God will “support Him from Zion” (Psalms 20:2). His help does not come from men, but from Zion, where He has made His Name dwell as an earthly representation of His heavenly dwelling place (Deuteronomy 12:5; Deuteronomy 14:23). God, by His help and support, shows His presence on behalf of His Anointed, His chosen King. In doing so, He at the same time shows His favor toward His people. Yahweh, the LORD, goes out before His people as in the days of old (Exodus 15:13; 17).

The remnant reminds God of all the offerings His King has offered Him (Psalms 20:3). Offerings are the basis for victory. In the offerings, the LORD first receives His portion and then He gives the victory (1 Samuel 7:10). The Lord Jesus did not offer literal offerings. David did. With respect to the Lord Jesus, these offerings speak of Himself. These offerings are fulfilled in Him (Hebrews 10:5-9).

The meal offering, a non-bloody, voluntary offering (Leviticus 2:1-16), represents His life on earth that was fully committed to God. The burnt offering, a bloody, voluntary sacrifice (Leviticus 1:1-17), represents His perfect surrender to God on the cross. His offering in all its aspects is the basis for the answer to prayer.

It says “meal offerings”, plural. This indicates that every single act, every single word, every single thought of the Lord Jesus is utterly dedicated to God. He can say at the age of twelve that He is always in the things of His Father (Luke 2:49). The “burnt offerings” – also “burnt offerings” is literally in the plural – indicate that also all aspects of His work on the cross are perfect before God. He offered the offering of His life once for all, so that we are sanctified once for all (Hebrews 10:10).

The remnant knows the desire of the Messiah’s heart and wishes that this desire will be granted (Psalms 20:5). In Psalms 21 we see the answer to this prayer (Psalms 21:2). They can ask because they know that the only desire of which His heart is full is the glorification of God. They pray to God to fulfill all the purposes that the Messiah has to achieve that goal. All that the Lord Jesus has done and will do has been fulfilled. He has glorified God and will continue to do so until the complete will of God is accomplished and also always thereafter.

Psalms 51:15

Assurance of the Answer

In Psalms 20:5, it is evident that the believing remnant does not doubt that their prayer will be answered, which was inspired in them by the Spirit of Christ. They see by faith that the Messiah will return from His battle as Victor (cf. Isaiah 63:1-6). Therefore, they set up the banners as a sign of victory. A banner is placed on a conquered territory. Here there are many banners, for the victories will be numerous. The reign of God’s King will be established everywhere.

The banners are set up “in the name of our God”. The remnant is thereby saying that the God of their King is also their God. They give God all the glory for all the victories of their King. This means that they will also give their King that honor, for He is their God (cf. Psalms 44:4). In connection to that, they do not ask the LORD for victory for His chosen King, but that He will fulfill all His petitions. All His petitions have the glorification of God as their goal.

In Psalms 20:6, the psalmist speaks as the mouth of the believing remnant. Based on the prayer and desires in his heart, he expresses his confidence that the LORD will save His Anointed. The expression “now I know” means “I have come to the conclusion that” (cf. Exodus 18:11; 1 Kings 17:24). The word “save” is closely related to the word for victory. It means that David or the believing remnant is convinced that the LORD gives His Anointed the victory.

The Anointed is given victory on the basis of His prayer to God in “His holy heaven”. His LORD will answer Him by fighting for His King “with the saving strength of His right hand”. Thus God has heard His Anointed by raising Him from the dead by the power of “His right hand”. This is His first mighty act of salvation. Countless more mighty acts of salvation will follow as He raises all who belong to Christ from the dead by the power of His right hand (1 Corinthians 15:20-23).

In Psalms 20:7, the remnant speaks again. They speak the same language of faith as the Messiah and join in what He has just said. First, they point to the resources that the opponents rely on. The Israelite kings may not own many horses (Deuteronomy 17:16). They must learn to rely on God’s strength, for in themselves they are weak. God’s power is accomplished in weakness (2 Corinthians 12:9). The faithful call to mind and make mention of the name of God, which means that God is with them (Psalms 121:2). The word “[boast]” is not in the original text, but has been added for the sake of readability, indicated by the square brackets. It is derived from the word “boast” in Psalms 20:7b, which literally is “make mention of”; or “praise the name”.

There are those who make mention of their trust “in chariots”, while others make mention of their trust “in horses” (cf. Isaiah 31:1-3). These are poor, not to say ridiculous means compared to the One in Whom they trust. Pharaoh experienced this (Exodus 15:1; 3-4).

But “we”, the remnant says emphatically, “will make mention of the name of the LORD our God” (cf. 1 Samuel 17:45). It involves remembering or thinking about “the name”, which is all that that Name contains.

The opposite result of trust is described in Psalms 20:8. The two parties are sharply contrasted by an emphatic “they” and an emphatic “we”. “They”, that is, those who trust in chariots and horses, are forced to bow down, that is, bend their knees, before Him Who has overcome them (Philippians 2:9-11). Then they fall down, without ever getting up again. It is written here in the prophetic past tense, which means that it is stated as an accomplished fact, while in reality it still has to happen. That is how certain the outcome is.

The same applies to ‘we’, that is the faithful remnant, but in complete contrast to the enemies. They seemed to have bowed down before the enemy and have fallen down. They also felt as though they were doomed, but they “have risen and stood upright”. It gives the picture of a resurrection from the dead and entering into life.

Psalms 51:16

Assurance of the Answer

In Psalms 20:5, it is evident that the believing remnant does not doubt that their prayer will be answered, which was inspired in them by the Spirit of Christ. They see by faith that the Messiah will return from His battle as Victor (cf. Isaiah 63:1-6). Therefore, they set up the banners as a sign of victory. A banner is placed on a conquered territory. Here there are many banners, for the victories will be numerous. The reign of God’s King will be established everywhere.

The banners are set up “in the name of our God”. The remnant is thereby saying that the God of their King is also their God. They give God all the glory for all the victories of their King. This means that they will also give their King that honor, for He is their God (cf. Psalms 44:4). In connection to that, they do not ask the LORD for victory for His chosen King, but that He will fulfill all His petitions. All His petitions have the glorification of God as their goal.

In Psalms 20:6, the psalmist speaks as the mouth of the believing remnant. Based on the prayer and desires in his heart, he expresses his confidence that the LORD will save His Anointed. The expression “now I know” means “I have come to the conclusion that” (cf. Exodus 18:11; 1 Kings 17:24). The word “save” is closely related to the word for victory. It means that David or the believing remnant is convinced that the LORD gives His Anointed the victory.

The Anointed is given victory on the basis of His prayer to God in “His holy heaven”. His LORD will answer Him by fighting for His King “with the saving strength of His right hand”. Thus God has heard His Anointed by raising Him from the dead by the power of “His right hand”. This is His first mighty act of salvation. Countless more mighty acts of salvation will follow as He raises all who belong to Christ from the dead by the power of His right hand (1 Corinthians 15:20-23).

In Psalms 20:7, the remnant speaks again. They speak the same language of faith as the Messiah and join in what He has just said. First, they point to the resources that the opponents rely on. The Israelite kings may not own many horses (Deuteronomy 17:16). They must learn to rely on God’s strength, for in themselves they are weak. God’s power is accomplished in weakness (2 Corinthians 12:9). The faithful call to mind and make mention of the name of God, which means that God is with them (Psalms 121:2). The word “[boast]” is not in the original text, but has been added for the sake of readability, indicated by the square brackets. It is derived from the word “boast” in Psalms 20:7b, which literally is “make mention of”; or “praise the name”.

There are those who make mention of their trust “in chariots”, while others make mention of their trust “in horses” (cf. Isaiah 31:1-3). These are poor, not to say ridiculous means compared to the One in Whom they trust. Pharaoh experienced this (Exodus 15:1; 3-4).

But “we”, the remnant says emphatically, “will make mention of the name of the LORD our God” (cf. 1 Samuel 17:45). It involves remembering or thinking about “the name”, which is all that that Name contains.

The opposite result of trust is described in Psalms 20:8. The two parties are sharply contrasted by an emphatic “they” and an emphatic “we”. “They”, that is, those who trust in chariots and horses, are forced to bow down, that is, bend their knees, before Him Who has overcome them (Philippians 2:9-11). Then they fall down, without ever getting up again. It is written here in the prophetic past tense, which means that it is stated as an accomplished fact, while in reality it still has to happen. That is how certain the outcome is.

The same applies to ‘we’, that is the faithful remnant, but in complete contrast to the enemies. They seemed to have bowed down before the enemy and have fallen down. They also felt as though they were doomed, but they “have risen and stood upright”. It gives the picture of a resurrection from the dead and entering into life.

Psalms 51:17

Assurance of the Answer

In Psalms 20:5, it is evident that the believing remnant does not doubt that their prayer will be answered, which was inspired in them by the Spirit of Christ. They see by faith that the Messiah will return from His battle as Victor (cf. Isaiah 63:1-6). Therefore, they set up the banners as a sign of victory. A banner is placed on a conquered territory. Here there are many banners, for the victories will be numerous. The reign of God’s King will be established everywhere.

The banners are set up “in the name of our God”. The remnant is thereby saying that the God of their King is also their God. They give God all the glory for all the victories of their King. This means that they will also give their King that honor, for He is their God (cf. Psalms 44:4). In connection to that, they do not ask the LORD for victory for His chosen King, but that He will fulfill all His petitions. All His petitions have the glorification of God as their goal.

In Psalms 20:6, the psalmist speaks as the mouth of the believing remnant. Based on the prayer and desires in his heart, he expresses his confidence that the LORD will save His Anointed. The expression “now I know” means “I have come to the conclusion that” (cf. Exodus 18:11; 1 Kings 17:24). The word “save” is closely related to the word for victory. It means that David or the believing remnant is convinced that the LORD gives His Anointed the victory.

The Anointed is given victory on the basis of His prayer to God in “His holy heaven”. His LORD will answer Him by fighting for His King “with the saving strength of His right hand”. Thus God has heard His Anointed by raising Him from the dead by the power of “His right hand”. This is His first mighty act of salvation. Countless more mighty acts of salvation will follow as He raises all who belong to Christ from the dead by the power of His right hand (1 Corinthians 15:20-23).

In Psalms 20:7, the remnant speaks again. They speak the same language of faith as the Messiah and join in what He has just said. First, they point to the resources that the opponents rely on. The Israelite kings may not own many horses (Deuteronomy 17:16). They must learn to rely on God’s strength, for in themselves they are weak. God’s power is accomplished in weakness (2 Corinthians 12:9). The faithful call to mind and make mention of the name of God, which means that God is with them (Psalms 121:2). The word “[boast]” is not in the original text, but has been added for the sake of readability, indicated by the square brackets. It is derived from the word “boast” in Psalms 20:7b, which literally is “make mention of”; or “praise the name”.

There are those who make mention of their trust “in chariots”, while others make mention of their trust “in horses” (cf. Isaiah 31:1-3). These are poor, not to say ridiculous means compared to the One in Whom they trust. Pharaoh experienced this (Exodus 15:1; 3-4).

But “we”, the remnant says emphatically, “will make mention of the name of the LORD our God” (cf. 1 Samuel 17:45). It involves remembering or thinking about “the name”, which is all that that Name contains.

The opposite result of trust is described in Psalms 20:8. The two parties are sharply contrasted by an emphatic “they” and an emphatic “we”. “They”, that is, those who trust in chariots and horses, are forced to bow down, that is, bend their knees, before Him Who has overcome them (Philippians 2:9-11). Then they fall down, without ever getting up again. It is written here in the prophetic past tense, which means that it is stated as an accomplished fact, while in reality it still has to happen. That is how certain the outcome is.

The same applies to ‘we’, that is the faithful remnant, but in complete contrast to the enemies. They seemed to have bowed down before the enemy and have fallen down. They also felt as though they were doomed, but they “have risen and stood upright”. It gives the picture of a resurrection from the dead and entering into life.

Psalms 51:18

Assurance of the Answer

In Psalms 20:5, it is evident that the believing remnant does not doubt that their prayer will be answered, which was inspired in them by the Spirit of Christ. They see by faith that the Messiah will return from His battle as Victor (cf. Isaiah 63:1-6). Therefore, they set up the banners as a sign of victory. A banner is placed on a conquered territory. Here there are many banners, for the victories will be numerous. The reign of God’s King will be established everywhere.

The banners are set up “in the name of our God”. The remnant is thereby saying that the God of their King is also their God. They give God all the glory for all the victories of their King. This means that they will also give their King that honor, for He is their God (cf. Psalms 44:4). In connection to that, they do not ask the LORD for victory for His chosen King, but that He will fulfill all His petitions. All His petitions have the glorification of God as their goal.

In Psalms 20:6, the psalmist speaks as the mouth of the believing remnant. Based on the prayer and desires in his heart, he expresses his confidence that the LORD will save His Anointed. The expression “now I know” means “I have come to the conclusion that” (cf. Exodus 18:11; 1 Kings 17:24). The word “save” is closely related to the word for victory. It means that David or the believing remnant is convinced that the LORD gives His Anointed the victory.

The Anointed is given victory on the basis of His prayer to God in “His holy heaven”. His LORD will answer Him by fighting for His King “with the saving strength of His right hand”. Thus God has heard His Anointed by raising Him from the dead by the power of “His right hand”. This is His first mighty act of salvation. Countless more mighty acts of salvation will follow as He raises all who belong to Christ from the dead by the power of His right hand (1 Corinthians 15:20-23).

In Psalms 20:7, the remnant speaks again. They speak the same language of faith as the Messiah and join in what He has just said. First, they point to the resources that the opponents rely on. The Israelite kings may not own many horses (Deuteronomy 17:16). They must learn to rely on God’s strength, for in themselves they are weak. God’s power is accomplished in weakness (2 Corinthians 12:9). The faithful call to mind and make mention of the name of God, which means that God is with them (Psalms 121:2). The word “[boast]” is not in the original text, but has been added for the sake of readability, indicated by the square brackets. It is derived from the word “boast” in Psalms 20:7b, which literally is “make mention of”; or “praise the name”.

There are those who make mention of their trust “in chariots”, while others make mention of their trust “in horses” (cf. Isaiah 31:1-3). These are poor, not to say ridiculous means compared to the One in Whom they trust. Pharaoh experienced this (Exodus 15:1; 3-4).

But “we”, the remnant says emphatically, “will make mention of the name of the LORD our God” (cf. 1 Samuel 17:45). It involves remembering or thinking about “the name”, which is all that that Name contains.

The opposite result of trust is described in Psalms 20:8. The two parties are sharply contrasted by an emphatic “they” and an emphatic “we”. “They”, that is, those who trust in chariots and horses, are forced to bow down, that is, bend their knees, before Him Who has overcome them (Philippians 2:9-11). Then they fall down, without ever getting up again. It is written here in the prophetic past tense, which means that it is stated as an accomplished fact, while in reality it still has to happen. That is how certain the outcome is.

The same applies to ‘we’, that is the faithful remnant, but in complete contrast to the enemies. They seemed to have bowed down before the enemy and have fallen down. They also felt as though they were doomed, but they “have risen and stood upright”. It gives the picture of a resurrection from the dead and entering into life.

Psalms 51:19

The Call for Salvation

As this last verse reads here, it is a possible translation. Yet it might be better to translate it with: “Save the king, O LORD. Answer us in the day we call” (this is how the Septuagint has translated this verse). Here we hear the remnant calling to the LORD. They are asking the LORD to deliver Him, their Messiah, by giving Him the victory (Psalms 20:6). This brings us back to Psalms 20:1b-4, where the people are interceding that the LORD will help the King in His battle.