Psalms 66

Psalms 66:1

Prayer in Distress

In this section we hear again a prayer in distress. David’s trust is tested, resulting in exercises of faith. Before God, he has expressed his trust in Him. Now comes the practice: he sees his enemies. Then David notices that he has, so to speak, the treasure in an earthen vessel, and that the spirit may be willing, but the flesh is weak. Therefore, he appeals to God’s grace here, so that later he may find, as Paul experienced, that when he is weak, he is strong (in the Lord).

The prayer in distress in this section goes deeper than the supplication in Psalms 31:1b. There David appeals to God’s righteousness, here to His grace. He portrays his affliction, he spreads out his distress before God. He is in distress (Psalms 31:9). His earlier experience in Psalms 31:8, that his feet were set in a large place by God, he seems to have forgotten. Reality seizes him again. But he goes with that reality to God, of Whom he said in Psalms 31:3 that He is his rock and fortress.

Just when the harsh reality of circumstances overwhelms him, he speaks to God about his distress. He is weakened from grief. His eye is wasted away, he no longer sees all things clearly; his soul is also wasted away. He can’t bear it anymore. He can hardly gather the strength to go on living; he is tired of life. His bones are wasted away as well; he is exhausted within, in his emotional life.

Prolonged sorrow destroys a person’s strength; his life wastes away because of it (Psalms 31:10). The only thing he can do is sigh, because he no longer has words to express his sorrow. So the years go by. He realizes that his strength has failed because of his “iniquity”. Here again we find a great difference between David and the Lord Jesus. David speaks of his iniquity, while the Lord has taken our iniquities upon Himself.

Here David is no longer speaking of his enemies, but of his own sinfulness. As a result, he can no longer walk in faith. His body or substance has wasted away.

Besides his inner distress there is also the distress that is inflicted on him by others, from outside (Psalms 31:11). He has many adversaries and “all” those adversaries have caused him to become “a reproach”. His “neighbors”, the people with whom he interacted regularly, whom he could expect to be ‘a good neighbor’ (cf. Proverbs 27:10), have turned against him the most.

Neighbors are people who live nearby, while “acquaintances” are friends, people close to your heart. Even for his “acquaintances” he has become an object of dread. They see him as a leper, someone with whom it is better to have no contact. That’s why they keep well away from him when they see him coming in the distance. They avoid him like the plague. This is also what the Lord Jesus experienced.

He feels like a dead man, someone who has been forgotten, out of mind, someone who is ignored, to whom no one cares (Psalms 31:12). Here it really is ‘out of sight, out of mind’. Nobody thinks of him anymore. He has become “like a broken vessel”, like a useless utensil, of no use to anyone. His life lies in sherds, it is broken beyond repair.

Then there is the slander about him all around (Psalms 31:13). On the one hand he is forgotten, he is ignored and shunned like a leper, but on the other hand people talk about him, they speak ill of him. He hears what they say. It is all slander. He feels that he is surrounded by enemies, causing fear to overcome him from all sides. For they conspire against him and devise plans to put him to death. He is already being treated as a dead man and now they want to actually end his life.

This way of talking behind someone’s back is nowadays called ‘mobbing’. Mobbing can be defined as humiliating, intimidating or hostile behavior that is systematically directed at the same person, who is unable to defend himself. This is a tried and tested means of bringing someone down. They intend to literally neutralize him, to get rid of him. With the Lord Jesus this literally happened, when the decision was made to kill Him (John 11:53).

Mobbing is used in the world, for example in a work situation toward a colleague. It can also happen in professing Christianity, as it happened here with David. Not only in the world, but especially in Christianity, the most horrible slander against the Lord Jesus is proclaimed. Believers also suffer from these practices. The following verses of this psalm show what we should do in such cases.

Psalms 66:2

Trust and Prayer

This section repeats themes from previous sections, e.g., “ashamed” (Psalms 31:1b; 17), “save me” (Psalms 31:2; 15), “Your hand” (Psalms 31:5; 15).

When everyone turns away from David and opposes him, he turns to God and says, “But as for me, I trust in You, O LORD” (Psalms 31:14). David here is a hero of faith, having overcome the enemy by faith (Hebrews 11:34). He repeats his confession of Psa 31:6: “But I trust in the LORD.” He does so not only in prosperity, but also and especially in adversity. Just like Job. David’s trust was put to the test, and it turns out to be real, real gold.

The sentence begins with “but”, so that the contrast with the forgoing becomes clear. He says emphatically “I” and just as emphatically “in You”. He then underlines his full trust in God by making the personal confession: “I say, “You are my God.”” Here we hear where he gets the strength from not to be discouraged by all the above-mentioned defamation, slander and opposition. We may also, when life becomes difficult for us, express this as a confession of our faith.

In doing so, we may know, just as David says next, that our lives are not in the hand of men, but of God (Psalms 31:15). Our times are in God’s hand, not in those of our enemies, no matter how great their power and their hatred. For example, the Jews wanted to kill the Lord and said, not at the feast, while the Lord says He would be killed at the feast and so it happened.

He determines the times in our lives, times of prosperity and times of adversity, the time of trial and the time of redemption, yes, all times (cf. Ecclesiastes 3:1-8). He also determines the length of our lives and not the enemy when he plans to kill us. Therefore, the believer who lives in a time of adversity is urged to place his life in the hand of the faithful Creator (1 Peter 4:19).

Because his times are in God’s hand, David prays that God will save him from that other hand, the hand of his enemies and persecutors. He asks God to make His face shine upon him (Psalms 31:16; cf. Numbers 6:24-25), for now it seems that God’s face is not visible, while the face of his enemies and persecutors becomes more and more visible.

David addresses himself to God as His “servant”. That is what he is as God’s anointed king. Because he is in need as God’s servant, he asks God to save him in His lovingkindness. He is aware of his failure as a servant. At the same time, he is aware of God’s lovingkindness that is available to failing servants. Therefore, he appeals to it.

He asks God not to let him be put to shame, for he calls upon Him (Psalms 31:17). Then God must hear, right? The wicked, yes, they must be put to shame by God. They must be silenced by death, so that they can no longer speak their pernicious words. His enemies are out to put him to death. Here David asks that God takes away their lives.

Their mouths must be shut forever, for they have lying lips (Psalms 31:18). They do nothing but libel, deceive, slander, and speak lies. It is speaking “arrogantly against the righteous”. The wicked look down on him “with pride and contempt”. The “righteous” here is singular, that is, it refers to the individual believer. Surely we will think primarily of the Righteous One, the Lord Jesus. How much haughty language was spoken against Him.

Psalms 66:3

Trust and Prayer

This section repeats themes from previous sections, e.g., “ashamed” (Psalms 31:1b; 17), “save me” (Psalms 31:2; 15), “Your hand” (Psalms 31:5; 15).

When everyone turns away from David and opposes him, he turns to God and says, “But as for me, I trust in You, O LORD” (Psalms 31:14). David here is a hero of faith, having overcome the enemy by faith (Hebrews 11:34). He repeats his confession of Psa 31:6: “But I trust in the LORD.” He does so not only in prosperity, but also and especially in adversity. Just like Job. David’s trust was put to the test, and it turns out to be real, real gold.

The sentence begins with “but”, so that the contrast with the forgoing becomes clear. He says emphatically “I” and just as emphatically “in You”. He then underlines his full trust in God by making the personal confession: “I say, “You are my God.”” Here we hear where he gets the strength from not to be discouraged by all the above-mentioned defamation, slander and opposition. We may also, when life becomes difficult for us, express this as a confession of our faith.

In doing so, we may know, just as David says next, that our lives are not in the hand of men, but of God (Psalms 31:15). Our times are in God’s hand, not in those of our enemies, no matter how great their power and their hatred. For example, the Jews wanted to kill the Lord and said, not at the feast, while the Lord says He would be killed at the feast and so it happened.

He determines the times in our lives, times of prosperity and times of adversity, the time of trial and the time of redemption, yes, all times (cf. Ecclesiastes 3:1-8). He also determines the length of our lives and not the enemy when he plans to kill us. Therefore, the believer who lives in a time of adversity is urged to place his life in the hand of the faithful Creator (1 Peter 4:19).

Because his times are in God’s hand, David prays that God will save him from that other hand, the hand of his enemies and persecutors. He asks God to make His face shine upon him (Psalms 31:16; cf. Numbers 6:24-25), for now it seems that God’s face is not visible, while the face of his enemies and persecutors becomes more and more visible.

David addresses himself to God as His “servant”. That is what he is as God’s anointed king. Because he is in need as God’s servant, he asks God to save him in His lovingkindness. He is aware of his failure as a servant. At the same time, he is aware of God’s lovingkindness that is available to failing servants. Therefore, he appeals to it.

He asks God not to let him be put to shame, for he calls upon Him (Psalms 31:17). Then God must hear, right? The wicked, yes, they must be put to shame by God. They must be silenced by death, so that they can no longer speak their pernicious words. His enemies are out to put him to death. Here David asks that God takes away their lives.

Their mouths must be shut forever, for they have lying lips (Psalms 31:18). They do nothing but libel, deceive, slander, and speak lies. It is speaking “arrogantly against the righteous”. The wicked look down on him “with pride and contempt”. The “righteous” here is singular, that is, it refers to the individual believer. Surely we will think primarily of the Righteous One, the Lord Jesus. How much haughty language was spoken against Him.

Psalms 66:4

Trust and Prayer

This section repeats themes from previous sections, e.g., “ashamed” (Psalms 31:1b; 17), “save me” (Psalms 31:2; 15), “Your hand” (Psalms 31:5; 15).

When everyone turns away from David and opposes him, he turns to God and says, “But as for me, I trust in You, O LORD” (Psalms 31:14). David here is a hero of faith, having overcome the enemy by faith (Hebrews 11:34). He repeats his confession of Psa 31:6: “But I trust in the LORD.” He does so not only in prosperity, but also and especially in adversity. Just like Job. David’s trust was put to the test, and it turns out to be real, real gold.

The sentence begins with “but”, so that the contrast with the forgoing becomes clear. He says emphatically “I” and just as emphatically “in You”. He then underlines his full trust in God by making the personal confession: “I say, “You are my God.”” Here we hear where he gets the strength from not to be discouraged by all the above-mentioned defamation, slander and opposition. We may also, when life becomes difficult for us, express this as a confession of our faith.

In doing so, we may know, just as David says next, that our lives are not in the hand of men, but of God (Psalms 31:15). Our times are in God’s hand, not in those of our enemies, no matter how great their power and their hatred. For example, the Jews wanted to kill the Lord and said, not at the feast, while the Lord says He would be killed at the feast and so it happened.

He determines the times in our lives, times of prosperity and times of adversity, the time of trial and the time of redemption, yes, all times (cf. Ecclesiastes 3:1-8). He also determines the length of our lives and not the enemy when he plans to kill us. Therefore, the believer who lives in a time of adversity is urged to place his life in the hand of the faithful Creator (1 Peter 4:19).

Because his times are in God’s hand, David prays that God will save him from that other hand, the hand of his enemies and persecutors. He asks God to make His face shine upon him (Psalms 31:16; cf. Numbers 6:24-25), for now it seems that God’s face is not visible, while the face of his enemies and persecutors becomes more and more visible.

David addresses himself to God as His “servant”. That is what he is as God’s anointed king. Because he is in need as God’s servant, he asks God to save him in His lovingkindness. He is aware of his failure as a servant. At the same time, he is aware of God’s lovingkindness that is available to failing servants. Therefore, he appeals to it.

He asks God not to let him be put to shame, for he calls upon Him (Psalms 31:17). Then God must hear, right? The wicked, yes, they must be put to shame by God. They must be silenced by death, so that they can no longer speak their pernicious words. His enemies are out to put him to death. Here David asks that God takes away their lives.

Their mouths must be shut forever, for they have lying lips (Psalms 31:18). They do nothing but libel, deceive, slander, and speak lies. It is speaking “arrogantly against the righteous”. The wicked look down on him “with pride and contempt”. The “righteous” here is singular, that is, it refers to the individual believer. Surely we will think primarily of the Righteous One, the Lord Jesus. How much haughty language was spoken against Him.

Psalms 66:5

Trust and Prayer

This section repeats themes from previous sections, e.g., “ashamed” (Psalms 31:1b; 17), “save me” (Psalms 31:2; 15), “Your hand” (Psalms 31:5; 15).

When everyone turns away from David and opposes him, he turns to God and says, “But as for me, I trust in You, O LORD” (Psalms 31:14). David here is a hero of faith, having overcome the enemy by faith (Hebrews 11:34). He repeats his confession of Psa 31:6: “But I trust in the LORD.” He does so not only in prosperity, but also and especially in adversity. Just like Job. David’s trust was put to the test, and it turns out to be real, real gold.

The sentence begins with “but”, so that the contrast with the forgoing becomes clear. He says emphatically “I” and just as emphatically “in You”. He then underlines his full trust in God by making the personal confession: “I say, “You are my God.”” Here we hear where he gets the strength from not to be discouraged by all the above-mentioned defamation, slander and opposition. We may also, when life becomes difficult for us, express this as a confession of our faith.

In doing so, we may know, just as David says next, that our lives are not in the hand of men, but of God (Psalms 31:15). Our times are in God’s hand, not in those of our enemies, no matter how great their power and their hatred. For example, the Jews wanted to kill the Lord and said, not at the feast, while the Lord says He would be killed at the feast and so it happened.

He determines the times in our lives, times of prosperity and times of adversity, the time of trial and the time of redemption, yes, all times (cf. Ecclesiastes 3:1-8). He also determines the length of our lives and not the enemy when he plans to kill us. Therefore, the believer who lives in a time of adversity is urged to place his life in the hand of the faithful Creator (1 Peter 4:19).

Because his times are in God’s hand, David prays that God will save him from that other hand, the hand of his enemies and persecutors. He asks God to make His face shine upon him (Psalms 31:16; cf. Numbers 6:24-25), for now it seems that God’s face is not visible, while the face of his enemies and persecutors becomes more and more visible.

David addresses himself to God as His “servant”. That is what he is as God’s anointed king. Because he is in need as God’s servant, he asks God to save him in His lovingkindness. He is aware of his failure as a servant. At the same time, he is aware of God’s lovingkindness that is available to failing servants. Therefore, he appeals to it.

He asks God not to let him be put to shame, for he calls upon Him (Psalms 31:17). Then God must hear, right? The wicked, yes, they must be put to shame by God. They must be silenced by death, so that they can no longer speak their pernicious words. His enemies are out to put him to death. Here David asks that God takes away their lives.

Their mouths must be shut forever, for they have lying lips (Psalms 31:18). They do nothing but libel, deceive, slander, and speak lies. It is speaking “arrogantly against the righteous”. The wicked look down on him “with pride and contempt”. The “righteous” here is singular, that is, it refers to the individual believer. Surely we will think primarily of the Righteous One, the Lord Jesus. How much haughty language was spoken against Him.

Psalms 66:6

Trust and Prayer

This section repeats themes from previous sections, e.g., “ashamed” (Psalms 31:1b; 17), “save me” (Psalms 31:2; 15), “Your hand” (Psalms 31:5; 15).

When everyone turns away from David and opposes him, he turns to God and says, “But as for me, I trust in You, O LORD” (Psalms 31:14). David here is a hero of faith, having overcome the enemy by faith (Hebrews 11:34). He repeats his confession of Psa 31:6: “But I trust in the LORD.” He does so not only in prosperity, but also and especially in adversity. Just like Job. David’s trust was put to the test, and it turns out to be real, real gold.

The sentence begins with “but”, so that the contrast with the forgoing becomes clear. He says emphatically “I” and just as emphatically “in You”. He then underlines his full trust in God by making the personal confession: “I say, “You are my God.”” Here we hear where he gets the strength from not to be discouraged by all the above-mentioned defamation, slander and opposition. We may also, when life becomes difficult for us, express this as a confession of our faith.

In doing so, we may know, just as David says next, that our lives are not in the hand of men, but of God (Psalms 31:15). Our times are in God’s hand, not in those of our enemies, no matter how great their power and their hatred. For example, the Jews wanted to kill the Lord and said, not at the feast, while the Lord says He would be killed at the feast and so it happened.

He determines the times in our lives, times of prosperity and times of adversity, the time of trial and the time of redemption, yes, all times (cf. Ecclesiastes 3:1-8). He also determines the length of our lives and not the enemy when he plans to kill us. Therefore, the believer who lives in a time of adversity is urged to place his life in the hand of the faithful Creator (1 Peter 4:19).

Because his times are in God’s hand, David prays that God will save him from that other hand, the hand of his enemies and persecutors. He asks God to make His face shine upon him (Psalms 31:16; cf. Numbers 6:24-25), for now it seems that God’s face is not visible, while the face of his enemies and persecutors becomes more and more visible.

David addresses himself to God as His “servant”. That is what he is as God’s anointed king. Because he is in need as God’s servant, he asks God to save him in His lovingkindness. He is aware of his failure as a servant. At the same time, he is aware of God’s lovingkindness that is available to failing servants. Therefore, he appeals to it.

He asks God not to let him be put to shame, for he calls upon Him (Psalms 31:17). Then God must hear, right? The wicked, yes, they must be put to shame by God. They must be silenced by death, so that they can no longer speak their pernicious words. His enemies are out to put him to death. Here David asks that God takes away their lives.

Their mouths must be shut forever, for they have lying lips (Psalms 31:18). They do nothing but libel, deceive, slander, and speak lies. It is speaking “arrogantly against the righteous”. The wicked look down on him “with pride and contempt”. The “righteous” here is singular, that is, it refers to the individual believer. Surely we will think primarily of the Righteous One, the Lord Jesus. How much haughty language was spoken against Him.

Psalms 66:7

Song of Praise

So far it has been about the prospect that God will give salvation. From now on it is about looking back how God has given salvation (cf. Psalms 31:22). We can therefore consider the section from Psalms 31:19 as a psalm of thanksgiving (see introduction to this psalm).

After David has expressed his distress because of the wicked, he speaks again in Psalms 31:19 about the goodness of God. He is impressed by the “goodness” of God Himself that He has “stored up for those who fear” Him. This “goodness” includes all blessings. God has stored these up for His own, which means that He has secured them against any corruption or loss. What He has stored up, He has also prepared Himself, the whole package of blessings He Himself composed (1 Corinthians 2:9).

Here it is again clear that to fear God does not mean to be afraid of Him, but to be in awe of Him in confidence. Indeed, those who fear Him take refuge in Him. This happens “before the sons of men”. People see believers taking refuge in a God they do not see. They see His blessing and preservation for those who trust Him.

There comes a time when God will make believers, along with the blessings He has stored up and prepared for them, visible to the people of the world. God’s children, now misunderstood by the world, and the treasures of heaven, now despised by the world, will be exhibited to the world in Christ Himself when He appears on the clouds (2 Thessalonians 1:9-10).

Those who take their refuge in Him He hides “in the secret place of Your presence”, that is, He protects them with His presence (Psalms 31:20; cf. Jeremiah 36:26). God’s presence not only gives light, as in Psalms 31:16, but also a place of refuge. Those who take refuge in Him are safely hidden with Him. He is the guarantee of their hiding.

Thus we see that God keeps the “goodness” for His own (Psalms 31:19) and that He keeps His own for the “goodness” (Psalms 31:20). This ‘double keeping’ applies to both Old Testament and New Testament believers. Peter writes about this in his first letter (1 Peter 1:3-5).

Because God hides the believing remnant (cf. Revelation 12:13-14), they are untouchable “from the conspiracies of man”. This “man” is the antichrist. As in Psalms 27, David also speaks here of “keep them secretly in a shelter” (Psalms 27:5). This shelter provides not only protection, but also intimacy or fellowship with God. This is the counterbalance to “the strife of tongues” of which the God-fearing are the object.

Again David bursts into a song of praise (Psalms 31:21). The occasion, indicated by the word “for”, are the wonders God has done to him. He further describes those wonders as wonders of “His lovingkindness”, by which God has brought him “in a besieged city”. As a result, he has not become the prey of his adversaries, and the strife of tongues, though deeply wounded by it, has not caused him any permanent damage.

He has been, because of the pressure of his enemies, in doubt for a moment whether God had an eye for the seriousness of his situation. This led him to the hasty statement to God that he had been cut off from before His eyes (Psalms 31:22). For a moment it seemed that he would fall victim to the enmity he was experiencing after all, as if God did not hear his cry. Immediately he corrects himself and says that God did hear the voice of his supplications when he cried to Him.

Psalms 66:8

Song of Praise

So far it has been about the prospect that God will give salvation. From now on it is about looking back how God has given salvation (cf. Psalms 31:22). We can therefore consider the section from Psalms 31:19 as a psalm of thanksgiving (see introduction to this psalm).

After David has expressed his distress because of the wicked, he speaks again in Psalms 31:19 about the goodness of God. He is impressed by the “goodness” of God Himself that He has “stored up for those who fear” Him. This “goodness” includes all blessings. God has stored these up for His own, which means that He has secured them against any corruption or loss. What He has stored up, He has also prepared Himself, the whole package of blessings He Himself composed (1 Corinthians 2:9).

Here it is again clear that to fear God does not mean to be afraid of Him, but to be in awe of Him in confidence. Indeed, those who fear Him take refuge in Him. This happens “before the sons of men”. People see believers taking refuge in a God they do not see. They see His blessing and preservation for those who trust Him.

There comes a time when God will make believers, along with the blessings He has stored up and prepared for them, visible to the people of the world. God’s children, now misunderstood by the world, and the treasures of heaven, now despised by the world, will be exhibited to the world in Christ Himself when He appears on the clouds (2 Thessalonians 1:9-10).

Those who take their refuge in Him He hides “in the secret place of Your presence”, that is, He protects them with His presence (Psalms 31:20; cf. Jeremiah 36:26). God’s presence not only gives light, as in Psalms 31:16, but also a place of refuge. Those who take refuge in Him are safely hidden with Him. He is the guarantee of their hiding.

Thus we see that God keeps the “goodness” for His own (Psalms 31:19) and that He keeps His own for the “goodness” (Psalms 31:20). This ‘double keeping’ applies to both Old Testament and New Testament believers. Peter writes about this in his first letter (1 Peter 1:3-5).

Because God hides the believing remnant (cf. Revelation 12:13-14), they are untouchable “from the conspiracies of man”. This “man” is the antichrist. As in Psalms 27, David also speaks here of “keep them secretly in a shelter” (Psalms 27:5). This shelter provides not only protection, but also intimacy or fellowship with God. This is the counterbalance to “the strife of tongues” of which the God-fearing are the object.

Again David bursts into a song of praise (Psalms 31:21). The occasion, indicated by the word “for”, are the wonders God has done to him. He further describes those wonders as wonders of “His lovingkindness”, by which God has brought him “in a besieged city”. As a result, he has not become the prey of his adversaries, and the strife of tongues, though deeply wounded by it, has not caused him any permanent damage.

He has been, because of the pressure of his enemies, in doubt for a moment whether God had an eye for the seriousness of his situation. This led him to the hasty statement to God that he had been cut off from before His eyes (Psalms 31:22). For a moment it seemed that he would fall victim to the enmity he was experiencing after all, as if God did not hear his cry. Immediately he corrects himself and says that God did hear the voice of his supplications when he cried to Him.

Psalms 66:9

Song of Praise

So far it has been about the prospect that God will give salvation. From now on it is about looking back how God has given salvation (cf. Psalms 31:22). We can therefore consider the section from Psalms 31:19 as a psalm of thanksgiving (see introduction to this psalm).

After David has expressed his distress because of the wicked, he speaks again in Psalms 31:19 about the goodness of God. He is impressed by the “goodness” of God Himself that He has “stored up for those who fear” Him. This “goodness” includes all blessings. God has stored these up for His own, which means that He has secured them against any corruption or loss. What He has stored up, He has also prepared Himself, the whole package of blessings He Himself composed (1 Corinthians 2:9).

Here it is again clear that to fear God does not mean to be afraid of Him, but to be in awe of Him in confidence. Indeed, those who fear Him take refuge in Him. This happens “before the sons of men”. People see believers taking refuge in a God they do not see. They see His blessing and preservation for those who trust Him.

There comes a time when God will make believers, along with the blessings He has stored up and prepared for them, visible to the people of the world. God’s children, now misunderstood by the world, and the treasures of heaven, now despised by the world, will be exhibited to the world in Christ Himself when He appears on the clouds (2 Thessalonians 1:9-10).

Those who take their refuge in Him He hides “in the secret place of Your presence”, that is, He protects them with His presence (Psalms 31:20; cf. Jeremiah 36:26). God’s presence not only gives light, as in Psalms 31:16, but also a place of refuge. Those who take refuge in Him are safely hidden with Him. He is the guarantee of their hiding.

Thus we see that God keeps the “goodness” for His own (Psalms 31:19) and that He keeps His own for the “goodness” (Psalms 31:20). This ‘double keeping’ applies to both Old Testament and New Testament believers. Peter writes about this in his first letter (1 Peter 1:3-5).

Because God hides the believing remnant (cf. Revelation 12:13-14), they are untouchable “from the conspiracies of man”. This “man” is the antichrist. As in Psalms 27, David also speaks here of “keep them secretly in a shelter” (Psalms 27:5). This shelter provides not only protection, but also intimacy or fellowship with God. This is the counterbalance to “the strife of tongues” of which the God-fearing are the object.

Again David bursts into a song of praise (Psalms 31:21). The occasion, indicated by the word “for”, are the wonders God has done to him. He further describes those wonders as wonders of “His lovingkindness”, by which God has brought him “in a besieged city”. As a result, he has not become the prey of his adversaries, and the strife of tongues, though deeply wounded by it, has not caused him any permanent damage.

He has been, because of the pressure of his enemies, in doubt for a moment whether God had an eye for the seriousness of his situation. This led him to the hasty statement to God that he had been cut off from before His eyes (Psalms 31:22). For a moment it seemed that he would fall victim to the enmity he was experiencing after all, as if God did not hear his cry. Immediately he corrects himself and says that God did hear the voice of his supplications when he cried to Him.

Psalms 66:10

Song of Praise

So far it has been about the prospect that God will give salvation. From now on it is about looking back how God has given salvation (cf. Psalms 31:22). We can therefore consider the section from Psalms 31:19 as a psalm of thanksgiving (see introduction to this psalm).

After David has expressed his distress because of the wicked, he speaks again in Psalms 31:19 about the goodness of God. He is impressed by the “goodness” of God Himself that He has “stored up for those who fear” Him. This “goodness” includes all blessings. God has stored these up for His own, which means that He has secured them against any corruption or loss. What He has stored up, He has also prepared Himself, the whole package of blessings He Himself composed (1 Corinthians 2:9).

Here it is again clear that to fear God does not mean to be afraid of Him, but to be in awe of Him in confidence. Indeed, those who fear Him take refuge in Him. This happens “before the sons of men”. People see believers taking refuge in a God they do not see. They see His blessing and preservation for those who trust Him.

There comes a time when God will make believers, along with the blessings He has stored up and prepared for them, visible to the people of the world. God’s children, now misunderstood by the world, and the treasures of heaven, now despised by the world, will be exhibited to the world in Christ Himself when He appears on the clouds (2 Thessalonians 1:9-10).

Those who take their refuge in Him He hides “in the secret place of Your presence”, that is, He protects them with His presence (Psalms 31:20; cf. Jeremiah 36:26). God’s presence not only gives light, as in Psalms 31:16, but also a place of refuge. Those who take refuge in Him are safely hidden with Him. He is the guarantee of their hiding.

Thus we see that God keeps the “goodness” for His own (Psalms 31:19) and that He keeps His own for the “goodness” (Psalms 31:20). This ‘double keeping’ applies to both Old Testament and New Testament believers. Peter writes about this in his first letter (1 Peter 1:3-5).

Because God hides the believing remnant (cf. Revelation 12:13-14), they are untouchable “from the conspiracies of man”. This “man” is the antichrist. As in Psalms 27, David also speaks here of “keep them secretly in a shelter” (Psalms 27:5). This shelter provides not only protection, but also intimacy or fellowship with God. This is the counterbalance to “the strife of tongues” of which the God-fearing are the object.

Again David bursts into a song of praise (Psalms 31:21). The occasion, indicated by the word “for”, are the wonders God has done to him. He further describes those wonders as wonders of “His lovingkindness”, by which God has brought him “in a besieged city”. As a result, he has not become the prey of his adversaries, and the strife of tongues, though deeply wounded by it, has not caused him any permanent damage.

He has been, because of the pressure of his enemies, in doubt for a moment whether God had an eye for the seriousness of his situation. This led him to the hasty statement to God that he had been cut off from before His eyes (Psalms 31:22). For a moment it seemed that he would fall victim to the enmity he was experiencing after all, as if God did not hear his cry. Immediately he corrects himself and says that God did hear the voice of his supplications when he cried to Him.

Psalms 66:11

Encouragement

David has learned from what has happened to him. He wants to share those lessons with others. Through his experiences he appeals to God’s godly ones, not only to praise God, but to love Him (Psalms 31:23). The name “godly ones” means that it concerns believers who are in the undeserved favor of God.

In New Testament words it refers to those who have been “favored or made pleasant in the Beloved” (Ephesians 1:6). This God, Who has accepted us in favor or grace and has also made us experience His favor or grace so many times, is worth loving with our whole heart. This will also be expressed in praising Him, but loving goes much further and includes one’s whole life.

Two reasons are given for this loving. The first is that God preserves the faithful. This is what David experienced (Psalms 31:20). The second is about how God deals with the proud doer. He “fully recompenses the proud doer”. Here there is no punishment above what the proud doer deserves, but an ample repayment in line with the measure of pride the proud doer has shown. A proud doer is not modest in his pride, therefore he does not receive a modest punishment. Here again we can think especially of the antichrist (2 Thessalonians 2:3-4; 8).

David concludes the psalm with the encouragement to be strong for which Psalms 31:23 gives an additional reason. Then God will strengthen the heart of all who hope in Him (Psalms 31:24). Salvation from the present distress does not mean that dangers and disasters will not happen in the future. But when the distress comes, God is still present as the God in Whom we may hope in the distress that will then present itself. This gives courage and strength to continue the journey with Him.

We can also apply this verse to the end of our life’s journey on earth. We look forward, that is to say we look ahead to the time when God will distribute the goodness that He has stored up for us. Even when we are in times of distress, those times are in God’s hand. This means that we will not miss the ultimate goal. The Lord Jesus is our example in this, He endured the cross for the joy set before Him and despised the shame. Let us therefore fix our eyes on Him (Hebrews 12:1-2).

Psalms 66:12

Encouragement

David has learned from what has happened to him. He wants to share those lessons with others. Through his experiences he appeals to God’s godly ones, not only to praise God, but to love Him (Psalms 31:23). The name “godly ones” means that it concerns believers who are in the undeserved favor of God.

In New Testament words it refers to those who have been “favored or made pleasant in the Beloved” (Ephesians 1:6). This God, Who has accepted us in favor or grace and has also made us experience His favor or grace so many times, is worth loving with our whole heart. This will also be expressed in praising Him, but loving goes much further and includes one’s whole life.

Two reasons are given for this loving. The first is that God preserves the faithful. This is what David experienced (Psalms 31:20). The second is about how God deals with the proud doer. He “fully recompenses the proud doer”. Here there is no punishment above what the proud doer deserves, but an ample repayment in line with the measure of pride the proud doer has shown. A proud doer is not modest in his pride, therefore he does not receive a modest punishment. Here again we can think especially of the antichrist (2 Thessalonians 2:3-4; 8).

David concludes the psalm with the encouragement to be strong for which Psalms 31:23 gives an additional reason. Then God will strengthen the heart of all who hope in Him (Psalms 31:24). Salvation from the present distress does not mean that dangers and disasters will not happen in the future. But when the distress comes, God is still present as the God in Whom we may hope in the distress that will then present itself. This gives courage and strength to continue the journey with Him.

We can also apply this verse to the end of our life’s journey on earth. We look forward, that is to say we look ahead to the time when God will distribute the goodness that He has stored up for us. Even when we are in times of distress, those times are in God’s hand. This means that we will not miss the ultimate goal. The Lord Jesus is our example in this, He endured the cross for the joy set before Him and despised the shame. Let us therefore fix our eyes on Him (Hebrews 12:1-2).

Psalms 66:14

Introduction

Psalms 32 is the second of the seven penitential psalms. See the introduction to Psalms 6, the first penitential psalm. This second penitential psalm is an encouragement for believers to come to God with repentance knowing that He is pleased to forgive. Psalms 32, however, is more than a penitential psalm: it is also a wisdom psalm with an instruction and a teaching and a thanksgiving.

This psalm, which is about confession of guilt and forgiveness of sins, has great similarity to Psalms 51. David wrote both psalms after his grave sins of adultery with Bathsheba and his murder of Uriah. In both psalms we find his true repentance and humbling.

The basis on which God can forgive sins, that is, the work of Christ, is not mentioned here. That is not revealed until the New Testament. The Jews in the end time will therefore be acquainted with it.

A division of the psalm: Psalms 32:1-2 the blessing of confession of guilt. Psalms 32:3-5 the “experience expert” speaks. Psalms 32:6-7 the protection of God after confession. Psalms 32:8 instruction and teaching about the way of the restored believer. Psalms 32:9 warning not to be rebellious. Psalms 32:10 lawfulness. Psalms 32:11 call to joy to all the righteous.

Blessed

In Romans 4, these two verses are quoted as proof that the forgiveness of sins occurs apart from circumcision and the law, that is, without works (Romans 4:5-8). Forgiveness is based solely on faith. The psalmist does not say: ‘Blessed is he who keeps the law.’ People who keep the law do not exist, except for the Lord Jesus.

The quotation in Romans 4 makes it clear that these verses about forgiveness apply to the New Testament believer as well, only to the deeper and richer degree that comes with this believer’s knowledge of the work of Christ.

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

It is “a Maskil”, an instruction or a teaching. David gives “an instruction”. He does not do this as a teacher giving theoretical lessons, but he speaks as ‘expert by experience’. Instruction is in Hebrew as is written here maskil, which is an instruction of the maskilim, who are the wise who make others wise. The Hebrew word is derived from the word sakal which means ‘to have insight’.

It will be the wise, the maskilim, who in the end time will give insight to many to understand the time in which they live (Daniel 11:33; 35; Daniel 12:3; Revelation 13:18). It is a time of great trials of God’s people on earth. The maskil-psalms also contain instruction for us, for we also undergo trials and we also live in an end time (cf. Romans 15:4; 1 Corinthians 10:11).

These ‘instructions’, which are also called ‘didactic poems’, convey knowledge, not of doctrines, but of experiences, of teachings gained in the school of God. The whole book of Psalms deals with this, but the maskil-psalms deal with it par excellence.

Psalms 32 is the first of the thirteen maskil-psalms. Six are of David (Psalms 32; 52; 53; 54; 55; 142), four of the sons of Korah (Psalms 42; 44; 45; 88), two of Asaph (Psalms 74; 78), and one of Ethan (Psalms 89).

This psalm, by way of exception, begins not with praising or calling to the LORD, but with mentioning or more so proclaiming the beneficence of forgiveness (Psalms 32:1b). This, of course, involves the utmost thanks to God, for the forgiveness comes from Him. We find here twice the word “blessed” or “happy”, an expression we find in this first book of Psalms at the beginning of three psalms (Psalms 1:1; Psalms 32:1; Psalms 41:1b). In Psalms 1, it’s about the relation to God: obedience. Here, in Psalms 32, the middle of the psalm book, it is about the believer: forgiveness. In Psalms 41, the end of the psalm book, it’s about the attitude toward others: mercy.

It is not an exuberant praise because David has a deep awareness of what he has done. The believing Israelite expresses through David how blessed it is to know that sins are forgiven (literally: carried away) and covered. The sins have been carried away. It means that God no longer sees the sins and He therefore no longer imputes them. That this also has its meaning for the New Testament believer has been noted above.

David uses three expressions for what he has done and for which he has received forgiveness: transgression, sin and iniquity. 1. Transgression is the violating of any commandment of the law and is therefore rebellion against the authority of the Lawgiver. 2. Sin is lawlessness in the broadest sense, that is, disregard for any authority (1 John 3:4). It is a wrong acting, usually deliberately. The Hebrew word for sin, chata’a, means to miss the mark (Romans 3:23), it is, consciously or unconsciously, not answering to the will of God. 3. Iniquity is acting unjustly. It is an action that is contrary to what a person is entitled to. This applies both to God and to fellow human beings, believer or unbeliever.

In Psalms 32:2, God is said to “not impute iniquity”. It means that not only are sins forgiven, but the person whose sins are forgiven is seen by God as not having done the sins. The full truth of this could only be made known after the death and resurrection of the Lord Jesus as the wonder of justification This wonder is so great that God devotes an entire letter in the Bible to it, namely the letter to the Romans.

One whose transgression is forgiven, whose sin is covered, and to whom the iniquity is not imputed, is one “in whose spirit there is no deceit”. A sincere confession lacks the spirit of deceit. One who confesses his sins has seen himself in God’s light and tells “the whole truth” about his sins to God (cf. Mark 5:33). He has held nothing back; there is no residue of sin that he wants to hold on to. In the mind, in the thinking, of one who has thus dealt with himself in God’s presence, there is really no deceit. Nathanael is an example of such a person and of the believing remnant (John 1:47).

Psalms 66:15

Introduction

Psalms 32 is the second of the seven penitential psalms. See the introduction to Psalms 6, the first penitential psalm. This second penitential psalm is an encouragement for believers to come to God with repentance knowing that He is pleased to forgive. Psalms 32, however, is more than a penitential psalm: it is also a wisdom psalm with an instruction and a teaching and a thanksgiving.

This psalm, which is about confession of guilt and forgiveness of sins, has great similarity to Psalms 51. David wrote both psalms after his grave sins of adultery with Bathsheba and his murder of Uriah. In both psalms we find his true repentance and humbling.

The basis on which God can forgive sins, that is, the work of Christ, is not mentioned here. That is not revealed until the New Testament. The Jews in the end time will therefore be acquainted with it.

A division of the psalm: Psalms 32:1-2 the blessing of confession of guilt. Psalms 32:3-5 the “experience expert” speaks. Psalms 32:6-7 the protection of God after confession. Psalms 32:8 instruction and teaching about the way of the restored believer. Psalms 32:9 warning not to be rebellious. Psalms 32:10 lawfulness. Psalms 32:11 call to joy to all the righteous.

Blessed

In Romans 4, these two verses are quoted as proof that the forgiveness of sins occurs apart from circumcision and the law, that is, without works (Romans 4:5-8). Forgiveness is based solely on faith. The psalmist does not say: ‘Blessed is he who keeps the law.’ People who keep the law do not exist, except for the Lord Jesus.

The quotation in Romans 4 makes it clear that these verses about forgiveness apply to the New Testament believer as well, only to the deeper and richer degree that comes with this believer’s knowledge of the work of Christ.

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

It is “a Maskil”, an instruction or a teaching. David gives “an instruction”. He does not do this as a teacher giving theoretical lessons, but he speaks as ‘expert by experience’. Instruction is in Hebrew as is written here maskil, which is an instruction of the maskilim, who are the wise who make others wise. The Hebrew word is derived from the word sakal which means ‘to have insight’.

It will be the wise, the maskilim, who in the end time will give insight to many to understand the time in which they live (Daniel 11:33; 35; Daniel 12:3; Revelation 13:18). It is a time of great trials of God’s people on earth. The maskil-psalms also contain instruction for us, for we also undergo trials and we also live in an end time (cf. Romans 15:4; 1 Corinthians 10:11).

These ‘instructions’, which are also called ‘didactic poems’, convey knowledge, not of doctrines, but of experiences, of teachings gained in the school of God. The whole book of Psalms deals with this, but the maskil-psalms deal with it par excellence.

Psalms 32 is the first of the thirteen maskil-psalms. Six are of David (Psalms 32; 52; 53; 54; 55; 142), four of the sons of Korah (Psalms 42; 44; 45; 88), two of Asaph (Psalms 74; 78), and one of Ethan (Psalms 89).

This psalm, by way of exception, begins not with praising or calling to the LORD, but with mentioning or more so proclaiming the beneficence of forgiveness (Psalms 32:1b). This, of course, involves the utmost thanks to God, for the forgiveness comes from Him. We find here twice the word “blessed” or “happy”, an expression we find in this first book of Psalms at the beginning of three psalms (Psalms 1:1; Psalms 32:1; Psalms 41:1b). In Psalms 1, it’s about the relation to God: obedience. Here, in Psalms 32, the middle of the psalm book, it is about the believer: forgiveness. In Psalms 41, the end of the psalm book, it’s about the attitude toward others: mercy.

It is not an exuberant praise because David has a deep awareness of what he has done. The believing Israelite expresses through David how blessed it is to know that sins are forgiven (literally: carried away) and covered. The sins have been carried away. It means that God no longer sees the sins and He therefore no longer imputes them. That this also has its meaning for the New Testament believer has been noted above.

David uses three expressions for what he has done and for which he has received forgiveness: transgression, sin and iniquity. 1. Transgression is the violating of any commandment of the law and is therefore rebellion against the authority of the Lawgiver. 2. Sin is lawlessness in the broadest sense, that is, disregard for any authority (1 John 3:4). It is a wrong acting, usually deliberately. The Hebrew word for sin, chata’a, means to miss the mark (Romans 3:23), it is, consciously or unconsciously, not answering to the will of God. 3. Iniquity is acting unjustly. It is an action that is contrary to what a person is entitled to. This applies both to God and to fellow human beings, believer or unbeliever.

In Psalms 32:2, God is said to “not impute iniquity”. It means that not only are sins forgiven, but the person whose sins are forgiven is seen by God as not having done the sins. The full truth of this could only be made known after the death and resurrection of the Lord Jesus as the wonder of justification This wonder is so great that God devotes an entire letter in the Bible to it, namely the letter to the Romans.

One whose transgression is forgiven, whose sin is covered, and to whom the iniquity is not imputed, is one “in whose spirit there is no deceit”. A sincere confession lacks the spirit of deceit. One who confesses his sins has seen himself in God’s light and tells “the whole truth” about his sins to God (cf. Mark 5:33). He has held nothing back; there is no residue of sin that he wants to hold on to. In the mind, in the thinking, of one who has thus dealt with himself in God’s presence, there is really no deceit. Nathanael is an example of such a person and of the believing remnant (John 1:47).

Psalms 66:16

The Heavy Hand of God

What is said in Psalms 32:1-2 can and will only be said by one who has confessed his sins. Until the moment of confession of sins, silence is maintained, that is, the sin is concealed (Psalms 32:3). It is not a silence in general, but the choice to deliberately not confess the sin.

David experienced that the deliberate keeping silent about his sin of adultery with Bathsheba paralyzed him; his body, better: his bones, wasted away (cf. Proverbs 17:22). There is no power to walk. He has kept silent with his mouth, but inwardly there is no silence, but there have been “groaning all day long”. A person who is conscious of his sins has no rest.

The symptoms may be different with us. We recognize David’s stubbornness to persist and keep silent about sin within ourselves. There may also be physical symptoms in us that are an indication of a spiritual defect (1 Corinthians 11:30).

During the silence, that is the keeping silent about his sin, God’s hand presses heavily on such a person “day and night”, i.e. continuously (Psalms 32:4). It speaks of God’s meddling with him to bring him to confession and thereby to Himself, in fellowship with Him. His “vitality was drained away [as] with the fever heat of summer”, which means that no more fruit has come forth out of his life for God.

Psalms 66:17

The Heavy Hand of God

What is said in Psalms 32:1-2 can and will only be said by one who has confessed his sins. Until the moment of confession of sins, silence is maintained, that is, the sin is concealed (Psalms 32:3). It is not a silence in general, but the choice to deliberately not confess the sin.

David experienced that the deliberate keeping silent about his sin of adultery with Bathsheba paralyzed him; his body, better: his bones, wasted away (cf. Proverbs 17:22). There is no power to walk. He has kept silent with his mouth, but inwardly there is no silence, but there have been “groaning all day long”. A person who is conscious of his sins has no rest.

The symptoms may be different with us. We recognize David’s stubbornness to persist and keep silent about sin within ourselves. There may also be physical symptoms in us that are an indication of a spiritual defect (1 Corinthians 11:30).

During the silence, that is the keeping silent about his sin, God’s hand presses heavily on such a person “day and night”, i.e. continuously (Psalms 32:4). It speaks of God’s meddling with him to bring him to confession and thereby to Himself, in fellowship with Him. His “vitality was drained away [as] with the fever heat of summer”, which means that no more fruit has come forth out of his life for God.

Psalms 66:18

Confession and Forgiveness

Then comes the moment of surrender. It is the moment of stepping down from the throne of pride followed by humiliation before God with acknowledgment of sin. Surrender here means full confession, without belittling or excuses. The meaning of the Greek word for confession is ‘to say the same thing’, that is, to see and name sin in the same way as God does.

The silence is broken and the sin is made known to God. Of course, even before David makes his sin known, God knows of its existence. But God wants the sinner to see his iniquity in the full light of the truth and no longer to keep silent and cover it up. When the sinner no longer covers his sin, God covers his sin, as it says in Psalms 32:1b.

That the sinner confesses his sin is seen here from the side of the confessor, who says “I said”. David has made a decision of will. He decided to confess his “transgressions to the LORD” and did it. We see the same thing with the prodigal son. He says he will get up and go to his father to confess his sins. He does so and is received with open arms by his father (Luke 15:17-20).

David sinned against Uriah, but above all he sinned against God. We need forgiveness from God, not just from men. If the sinner acts as God says, God also acts: He forgives the guilt of the sin (cf. 1 John 1:9). By the way David puts it here, we see that forgiveness immediately follows confession. Hardly has the sin been confessed and forgiveness is there. There is great gratitude resounding in what the sinner emphatically says: “And You forgave the guilt of my sin.” What a relief, what a burden drops from him.

It is like the father of the prodigal son who longs for the return of his son (Luke 15:20). This is how God longs for the confession of our sins, so that we can once again return into the arms of our God and Father.

Psalms 66:19

Songs of Deliverance

When fellowship with God is fully restored in this way, it will have a direct effect on the prayer life of the “godly” (Psalms 32:6). David here indirectly communicates his experience to everyone who is godly and encourages them to pray to God. In this context, this exhortation to pray will primarily mean confessing sin to God in prayer. In a broader sense, it means that we will pray to be kept from falling into sin, as happened to David. That David speaks of a “godly” means that it refers to a believer who lives set apart (again) for God.

Prayer is fellowship with God, the certain consequence of which is that “a flood of great waters … will not reach” the praying believer. The praying believer who confesses his sin gets out of the enemy’s reach. The enemy has lost his grip on him. Whatever the enemy tries to do to regain control of the restored and praying believer, all fails. The praying believer who prays to be kept, stands firm when powerful temptations to sin come upon him. This is not a one-time prayer, but a continuous prayer, a life lived prayerfully.

We must remain aware that we can be caught in any trespass (Galatians 6:1). If that happens, the key is to confess that trespass as soon as possible (cf. Isaiah 55:6). As long as it is the favorable time, a person can appeal to God’s grace (2 Corinthians 6:2). God sets a limit to the time He lets Himself be found (Luke 19:44; Jeremiah 46:17). This means that prayer will not be in vain, but that God will let Himself be found and will answer prayer and grant forgiveness! Sin in life causes a break with God, a break that is only repaired after confession.

For the believer who walks this path of confession, God is a “hiding place” from the flood of the great waters of Psa 32:6, preventing them from reaching him (Psalms 32:7; cf. Revelation 12:15-16). He is preserved by God from trouble. He may be in trouble, but he will not perish in it.

While he is surrounded by enemies who trouble him, he does not see those enemies, but people who sing “songs of deliverance” with and for him. One who is impressed by the deliverance from his sins will feel that the entire atmosphere around him is filled with music from heaven. He is full of happiness inside and he experiences that everything and everyone around him shares in that happiness.

Psalms 66:20

Songs of Deliverance

When fellowship with God is fully restored in this way, it will have a direct effect on the prayer life of the “godly” (Psalms 32:6). David here indirectly communicates his experience to everyone who is godly and encourages them to pray to God. In this context, this exhortation to pray will primarily mean confessing sin to God in prayer. In a broader sense, it means that we will pray to be kept from falling into sin, as happened to David. That David speaks of a “godly” means that it refers to a believer who lives set apart (again) for God.

Prayer is fellowship with God, the certain consequence of which is that “a flood of great waters … will not reach” the praying believer. The praying believer who confesses his sin gets out of the enemy’s reach. The enemy has lost his grip on him. Whatever the enemy tries to do to regain control of the restored and praying believer, all fails. The praying believer who prays to be kept, stands firm when powerful temptations to sin come upon him. This is not a one-time prayer, but a continuous prayer, a life lived prayerfully.

We must remain aware that we can be caught in any trespass (Galatians 6:1). If that happens, the key is to confess that trespass as soon as possible (cf. Isaiah 55:6). As long as it is the favorable time, a person can appeal to God’s grace (2 Corinthians 6:2). God sets a limit to the time He lets Himself be found (Luke 19:44; Jeremiah 46:17). This means that prayer will not be in vain, but that God will let Himself be found and will answer prayer and grant forgiveness! Sin in life causes a break with God, a break that is only repaired after confession.

For the believer who walks this path of confession, God is a “hiding place” from the flood of the great waters of Psa 32:6, preventing them from reaching him (Psalms 32:7; cf. Revelation 12:15-16). He is preserved by God from trouble. He may be in trouble, but he will not perish in it.

While he is surrounded by enemies who trouble him, he does not see those enemies, but people who sing “songs of deliverance” with and for him. One who is impressed by the deliverance from his sins will feel that the entire atmosphere around him is filled with music from heaven. He is full of happiness inside and he experiences that everything and everyone around him shares in that happiness.