A Psalm of David When He Fled from Absalom His Son.
1      Lord, how they have increased who trouble me!
Many
are they who rise up against me. 
2      Many are they who say of me,
There is no help for him in God.”
Selah

3      But You, O Lord, are a shield for me,
My glory and the One who lifts up my head. 

4      I cried to the Lord with my voice,
And He heard me from His holy hill.

Selah

5      I lay down and slept;
I awoke, for the
Lord sustained me. 
6      I will not be afraid of ten thousands of people
Who have set
themselves against me all around. 
7      Arise, O Lord;
Save me, O my God!
For You have struck all my enemies on the cheekbone;
You have broken the teeth of the ungodly. 

8      Salvation belongs to the Lord.
Your blessing
is upon Your people.
Selah
I.   Introduction
          Psalm 3 is basically talking about the matter of having a “Peaceful trust in God”. In this time of deep and awful anguish for David, a time when his son Absalom rebelled against him, this wonderful Psalm lays out for us a powerful example of how the godly man can sort these matter out, seeing them in a godly, and so, right and God glorifying manner.
           ·  Absalom rebelled against him, 1–2, 
           ·  David found God as his glory, as his shield (protector) and as his encourager, 2–3; 
           ·  as the One who answered his prayers, 4; and 
           ·  as the One who gave him peace and deliverance, 5–8.
          King David is especially interesting and instructive to believers in that he does not simply speak about the good times and aspects of his life in the Psalms.  Of course, David was a Prophet of God and wrote under the inspiration of God’s Holy Spirit, but it is interesting and instructive that all of life, every part, is a part of his narrative here in Psalms.  The transparency that is a part of David’s life (that is to the readers of the Bible - not necessarily to all those whom David came in contact with) is a marvelous example for us in the way in which we ought to see that we present ourselves to those around us.
          We could give a brief outline of the Psalm in this fashion:
          1.      The Psalmist’s Predicament (3:1, 2)
          2.      The Psalmist’s Peace (3:3–6)
          3.      The Palmist’s Prayer (3:7, 8)
I.          The Psalmist’s Predicament (3:1, 2)
               1  Lord, how they have increased who trouble me! 
               Many are they who rise up against me. 
               2  Many are they who say of me, 
               “
There is no help for him in God.” 
                              Selah 
          This first part of the Psalm speaks of David’s experience, what he has seen.  It seems to lay out the desperate situation he faces, underscored with its 2x repetition of many. We should notice also that he uses the plural “they” 3x in these first two verse.  The general description here ties in well with 2 Sam. 15:12–13 (“many”) and 16:8 (“no salvation for him”).
         Note that verse 1 pretty much speaks of protection from earthly enemies and prefigures protection from the ultimate evils of Satan, sin, and death (Heb. 2:14–15). God the Father delivered Christ from his enemies in his resurrection (Acts 3:13–15), and that is the basis for our deliverance (Rom. 4:25).  You and I will one day see that same deliverance at the time we emerge from our earthly existence and walk into our eternity with our Lord and Master in glory.  
         I do want to note that David is very detailed about that which he has concern about and which is ‘afflicting” him.  He first uses the word “trouble” him which identifies the ones spoken of as his “adversaries”.  It is indeed a plural noun and looks at the target in view in a general fashion including all of those who set themselves against him (David).  He says that they have “increased”.  The interesting thing here is that this surely seems as though he is saying that the number of the ones in view has (and may still be) increased.  There are more of them now than there we some bit ago.  However, this may not, strictly speaking, be the case.  It may be that David is saying that the actual afflictions are what is in view.  However, looking at the second part of the verse, it is indeed talking about the number of people in view, which will complicate the number of afflictions.  
         We clearly see a double reference (at the end of verse 1 and at the beginning of verse 2) to multiple persons (“many”).  There were a number of people that had set themselves and had even taken active steps in opposing and attacking David.  
          It is also interesting that David uses a unique word at the end of verse 1.  An increased number of people have troubled him and also an increased number have “risen up” against him.  The word used for “rise up” is the Hebrew word “qa̅mîm” referring to the active action of rebellion.
 

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   To the Chief Musician. A Psalm of David The Servant of the Lord, Who Spoke to the Lord The Words of This Song on the Day that the Lord Delivered Him from the Hand of All His Enemies and from the Hand of Saul. And He Said: 

  1 I will love You, O Lord, my strength.
2  The Lord is my rock and my fortress and my deliverer;
My God, my strength, in whom I will trust;
My shield and the horn of my salvation, my stronghold. 
(Psalm 18:1–2)
          This wonderful Psalm has several unique and memorable characteristics.  The first that we notice is that this Psalm has one of the longest “introductions” present in any of the 150 Psalm in the Book.  We see the phrase “To the chief Musician” in 56 different place in the OT; 55 of them in the introductions to various Psalms and one other place, and that is Habakkuk 3:19:
19     The Lord God is my strength;
He will make my feet like deer’s
feet,
And He will make me walk on my high hills.


To the Chief Musician. With my stringed instruments. 
          The concept of “…loving the Lord” is one of David’s favorite and most mentioned topics. The two words “love” and Lord are tied together is 18 different verses throughout the Book; either in the form of God loving us, or men (often David) loving God.  
           This last idea is what we see here in Psalm 18.  David declares here in verse 1 - “I will love You, O Lord, my strength”.  The verb “love” here is interesting to think through.  The meaning is not that which we often think of as romantic love or affection.  It is actually closer to the love for children or perhaps close friends.  We should also see that it is a very active word, referring not merely to a thing “felt” but to a the affection that causes action.  We don’t just “feel” this kind of love, but we “do” this kind of loving.  Now, we remember quickly, that there is a compassion or “kind affection” involved, but is not a mooning kind of affection, but a doing kind.  With the “love” present we cannot “not” do what it demands to be done to demonstrate it.  
         One interesting added idea is that it is a love that can be done in “degrees”.  David says that he will love God “with all of his heart”.  The implication here is there is the possibility of doing less than that, and that, perhaps, the “less” refers to what may indeed be the normal state of David’s love for God.  This is not to say that David’s normal condition was some weaker degree of love.  Rather it is to say that David recognized that he could work hard and even desperately to love God in a way that was appropriate and suitable to God, the One who was the object of that love.


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To the Chief Musician. A Psalm of David.
1  How long, O Lord? Will You forget me forever?
How long will You hide Your face from me?


2   How long shall I take counsel in my soul,
Having sorrow in my heart daily?
How long will my enemy be exalted over me? 
(Psalm 13:1-2)
        There are many in the body that struggle with the fact that they have negative thoughts and/or feelings about their experience with God and the manner or schedule with which God gives aid in their difficulties.  There’s quite a few thoughts in the Scripture that speak to fact that we often display a willingness demonstrate our impatience with how God is working out our particular case in a particular time.  
         The Bible speaks quite fully and explicitly about the idea, the character quality of patience often:

1.  First, and quite obviously, it tells us that our God is characterized by the quality of Patience. Rom 15:5 Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus,
        It surely seems as though we are to understand that one of God’s chief characteristics is that He is willing to “sit” on His Heavenly Throne and patiently wait for His purposes and goals to be accomplished no matter what length of time it ultimately takes. 
2.     The primary and ultimate example of our Father’s exercise of patience  is the Lord Christ Himself. Is 53:7 He was oppressed and He was afflicted, Yet He opened not His mouth; He was led as a lamb to the slaughter, And as a sheep before its shearers is silent, So He opened not His mouth.
        The patience of God extends itself to the time that Christ walked among men and headed towards His purpose for being here - He underwent all that men could sling at Him and yet did not exercise that power that was naturally His and the One true God.  He could have, at any moment, simply uttered a word and destroyed His enemies.  But yet, He patiently waited for the time of the fulfillment of the purpose for which The Father had sent Him arrived.  Until then, He was silent and did not so much as open His mouth, let alone to exercise His power and wrath.  This is likewise borne out in both Matt. 27:4 and Acts 8:32.  
Matt 27:14 But He answered him not one word, so that the governor marveled greatly.

Acts 8:32 The place in the Scripture which he read was this: “He was led as a sheep to the slaughter; And as a lamb before its shearer is silent, So He opened not His mouth.
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4  The wicked are not so,
But they are like chaff which the wind drives away. 

5  Therefore the wicked will not stand in the judgment,
Nor sinners in the assembly of the righteous. 

6  For the Lord knows the way of the righteous, 
But the way of the wicked will perish.  (
Psalm 1:4–6)
          Of course, the next section of Psalm 1 is built upon and is really a continuation of the first 3 verses.  The theme of those first three verse was the blessedness of the righteous man.  David gave us 3 negative and 3 positive reasons why this blessedness is so.  
         In verse 4 here David begins the contrasting section of the Psalm, telling us that the wicked are not so.  He begins with a graphic description of just what the wicked are actually like from God’s point of view.  The righteous are blessed from His perspective as well as from the view of other believers around them.  The end of the above section told us that they prosper by God’s hand like a tree by a good water source.  It is such that its’ intended function, producing fruit at an appropriate season, is accomplished.  He finished up, at the end of verse 3, by suggesting the fact that this tree would never wither, with the implication that it would not happen no matter what circumstances came to pass.  
         Verse 4 sets up the contrast by carrying on the picture from the end of verse 3.  They will not prosper and they indeed WILL wither with the implication, against what the very end of verse 3 said, that no prospering will occur.  It is interesting that David does not leave the matter to have its’ conclusion drawn by the reader.  He puts the conclusion in very definite terms, as well as quite personal terms:

  • He says the wicked “are not so”.  The language here is very personal.  He is talking about the group defined as the “wicked” but the statement about what is their destiny is more direct and personal.  Drawing from the personal and singular nature of the end of verse 3, we ought to conclude that the same singular nature that the prior statement had.
  • He carries on the same individual sense that he finished the prior verse with.  Regarding the righteous…given the circumstance given in the first 3 verses, at the end of verse 3 David concludes that “…he prospers”. 
  • In verse 4 He starts talking about the wicked, a general form that speaks all of the “wicked”.  David is speaking of and describing is generally so regarding all of those who fall into that category. 
          He then goes on further and makes a very dramatic and visual description of the specific end of these wicked ones.  They are not planted near any source of water and thus cannot draw any of the sustenance so desperately needed in order to be able to accomplish the function for which they were/are intended.  Thus, David says, they end up like “chaff”.  Chaff was the husk of wheat once it was harvested and dealt with to enable the farmer to have access to the core of the wheat, the only valuable part of what had grown. 

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7  “I will surely tell of the decree of the Lord:
He said to Me, ‘You are My Son,

Today I have begotten You.

8  ‘Ask of Me, and I will surely give the nations as Your inheritance,
And the very ends of the earth as Your possession.


9  ‘You shall break them with a rod of iron,
You shall shatter them like earthenware.’ ”


10  Now therefore, O kings, show discernment;
Take warning, O judges of the earth.


11  Worship the Lord with reverence
And rejoice with trembling.


12  Do homage to the Son, that He not become angry, and you perish in the way,
For His wrath may soon be kindled.
How blessed are all who take refuge in Him!  (Psalm 2:7-12)

          One of the truly marvelous things to note when we are reading the Psalms is to see David relying and depending upon the true fact of the promises of God that God made regarding what we call the “Davidic Covenant”.  Interestingly, the covenant tradition underwent modification during the time of King David (c. 1000 b.c.). What is commonly called the “Sinai covenant” had been established between God and Israel, with Moses acting as mediator. In David’s time an additional element was added; God entered or modified this covenant with David as king. It is one of those “things” that takes some thought when we consider that the Sinai Covenant is (like all other Covenants made between God and His people) is an eternal Covenant.  With the Davidic Covenant we see, not so much an outright replacement of the Sinai Covenant, as it more info from God being “added” to the Sinai Covenant that does not so much replace content and promises there, but redefines and extends it’s meaning and ultimate application.  For instance, one thing that it tells us is that the Covenant made earlier is that truth that one of David’s descendant will be the coming, promised Messiah.
          But it is not new information because that royal covenant was intimated to David through the prophet Nathan (2 Sam. 7:8–16), indicating once again the Divine initiative. It was to be an everlasting covenant with David’s royal lineage (2 Sam 23:5).  So we see here that the reference to a “
decree” here is a reference to the divine oracle spoken when the king took his throne.  David goes on and tells us: The Lord said. Although many suppose that this psalm is for the crowning of a king, the past tense indicates that the king recalls the oracle at a later time of trouble. This could be seen as recalling quite a few of the incidents in David’s past as King.  The particular incident he has in mind is when his Lord said to him “You are my Son”
         In 2 Sam. 7:14, God says that he will take the heir of David as a “son.” The people as a whole are called the “son of God” (see Ex. 4:22–23; Ps. 80:15; Hos. 11:1), and the king is called the “son of God” because he represents and embodies the people (see also Ps. 89:27). Hebrews 1:5 brings Ps. 2:7 together with 2 Sam. 7:14: this shows that the argument of that book assumes that Jesus is the messianic heir of David (the Son of God), into whom God has also folded the priestly office. In Acts 13:33 (a speech of Paul) and Rom. 1:4, Paul portrays the resurrection of Jesus as his coronation, his entry into his Davidic rule. 
          We note the reference to the fact that the day in view in David’s mind was the day that God had “begotten” him.  Of course, this does not mean that God had created him from nothing for the purposes we see given here.  David was a young adult at this time and so we conclude that he cannot and would be referring to his creation or birth.  Rather, given this, we can easily conclude that he is speaking of the time when God “begot” his King” for His “son”, the nation as a whole, those whom He had called His “son”.  This phrase is referred to in quite a number of NT passages:

          ·        Matthew 3:17 
  
17 And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”

          At John the Baptists baptism of our Lord Jesus, God announced that Jesus was “His Beloved Son” meaning much the same thing as He did when He spoke to David way back in 2 Sam. 7:14. 
 
           Mark 1:1, 11; Luke 3:22; John 1:18; Acts 13:33; [Heb. 1:5; 5:5]


         Christians generally interpret the covenant with David as a Messianic covenant. For several centuries the dynasty established by David ruled a united Israel, then ruled the remaining southern kingdom of Judah.       
         However, we do know that in 586 b.c. Judah was conquered by the Babylonians. At that point a descendant of David was no longer ruling an independent kingdom of God’s chosen people. The everlasting nature of the covenant with David was brought out clearly and we are able to see that God’s Davidic Covenant is primarily for the continued rulership, however, not in the pages of ancient history but in the expectation of a Messiah who would be born of David’s descendants. Matthew and Luke both pointed to Jesus’ Davidic descent (Mt 1:1; Lk 3:31). The NT thus extends the covenant acts of God into the new age in the person of Jesus.


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 To the Chief Musician. Set to “The Deer of the Dawn.” a Psalm of David. 
1      My God, My God, why have You forsaken Me?
Why are You so far from helping Me,
And from the words of My groaning? 
2      O My God, I cry in the daytime, but You do not hear;
And in the night season, and am not silent. 
(Psalm 22:1-31)
          Psalm 22 is one of the more well-known Psalm having several verses that our Lord spoke while hanging of Calvary’s cross at the time of His great sacrifice for His people.  Just to make note, as we usually do, the Psalm is addressed to the “chief musician”, a term that is used a number of times throughout the Psalms and has given rise to infinite conjecture. It may be either upon the death (muth) of the fool (labben), as an anagram on Nabal, or as Gesenius, “to be chanted by boys with virgins’ voices,” i.e., in the soprano.  It may also refer to the more prominent section of the choir or to the stringed instruments that are more prominently heard.  It has also been thought to be the general term by which all stringed instruments are described. “The chief musician on Neginoth” was, therefore, the conductor of that portion of the temple choir who played upon the stringed instruments, and who are mentioned in Ps. 68:25. Whatever it’s true sense, it assuredly calls for special attention in order to draw the listeners attention to the text of the piece.
           This psalm presents David’s readers with a great contrast in mood. Lament characterizes the first 21 verses, while praise and thanksgiving describe the last 10 verses. Prayer accounts for this dramatic shift from lament to praise. It is the story of first being God-forsaken and then God-found and filled. It was applied immediately to David and ultimately to the Greater David, Messiah. The NT contains 15 messianic quotations of or allusions to this psalm, leading some in the early church to label it “the fifth gospel.”
           There are a number of commentators who have outlined the Psalm somewhat akin to the following:

  1. The Psalmist’s Hopelessness (22:1–10)
    A.     His Hopelessness and National History (22:1–5)
    B.     His Hopelessness and Natal History (22:6–10)
  2. The Psalmist’s Prayer (22:11–21)
    A.     A No-Help Outlook (22:11–18)
    B.     A Divine-Help Outlook (22:19–21)
  3. The Psalmist’s Testimonies and Worship (22:22–31)
    A.     An Individual Precipitation of Praise (22:22–25)
    B.     A Corporate Perpetuation of Praise (22:26–31)

           Rather than take the time to go over each point, let’s just take a walk-thru of the Psalm as a whole.  The “Chief Musician” may also be a reference to the individual who oversaw all of the musicians for David in the choir and instrumental aspect of the worship.  This was quite an influential position and referred to often by David and the rest of the Kings of Israel as what might have been called a “Chief Seat” in both the Temple and the Synagogue (after the Captivity).  The Hebrew could actually be translated in this fashion. This rendering makes some sense as it was one of the reproaches urged by Our Lord against the scribes and Pharisees that they loved the chief seats in the synagogues (Mt 23:6; Mk 12:39; Lk 11:43; 20:46). These were special seats set in front of the ark containing the Scriptures and of the reader’s platform, and facing the congregation. They were specially reserved for those who were held in the highest honor in the congregation. There were seventy-one such seats in the great synagogue of Alexandria, which were occupied by the members of the great Council in that city.  At any rate, it surely was something that David wished to use to draw the attention of his readers.  
           Note that David makes reference to “The Deer of the Dawn” in the Title… This unique phrase in the superscription is probably best taken as a tune designation.  There are several other Psalm that have similar (though not identical references as well.  Having referred, it seems to the leader of a group of musicians or the chief group itself, it makes sense that David would refer to the tune to which he wished the content placed.  
           We can also think about the flow of the Psalm is wonderful, speaking, as it does, of Christ’s sufferings and coming glory.

  1. The sufferings, 1–21, are a graphic portrayal of crucifixion (cf. Mt 27:27–50), 
  2. And are followed by the glory, 22–31 which is a bold statement of the glory that is our Lord Jesus’ alone.



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1  Why are the nations in an uproar
And the peoples devising a vain thing? 

2  The kings of the earth take their stand
And the rulers take counsel together
Against the
Lord and against His Anointed, saying, 
3  “Let us tear their fetters apart
And cast away their cords from us!” 

4  He who sits in the heavens laughs,
The Lord scoffs at them. 

5  Then He will speak to them in His anger
And terrify them in His fury, saying,

6  “But as for Me, I have installed My King
Upon Zion, My holy mountain.” 
(Psalm 2:1–6)
          As is very common in English and most other language, this sentence begins with a preposition “Why”.  It is an interrogative and is often used by David (and other Bible writers) not to ask a question to which they have insufficient information.  Rather it is often used to stimulate thinking along a certain line or in a certain direction by David’s readers or listeners.  It is also seen to be used to suggest something that David wants in the mind of the listener that will bear impact on the later part of the Psalm.  
         This is the case here.  David wants us to take note of what was indeed a real and noticeable case, namely that the nations around him, (and us, of course) are “raging” with what David considers no real or legitimate cause.  “Nations” is the familiar word “goyim” that speaks of the Gentiles or of the peoples around Israel and not of their people group.  Specifically, it was used to speak of anyone that was NOT a descendant of Abraham.  It was used to refer both a factual way and a basically insulting way.  In the OT is could speak of a “swarm” of people, basically pointing to them as if they were a swarm of animals or locusts.  As we have noted before, in Psalms or in Proverbs, this noun is both plural and, what is called an “Absolute”.  The Absolute in the normal form of the Hebrew noun that it takes when it is not tied to another word form.  This particular noun is speaking very generally and not of any specific people group.  David has all of the non-Hebrew people groups in mind, not any particular peoples in mind.  BTW, it is this idea, that any people not a descendant of Abraham.
         The name “Israel” is a Biblical given name. The patriarch Jacob was given the name Israel (Hebrew: יִשְׂרָאֵל, Standard Yisraʾel, Tiberian Yiśrāʾēl; "Triumphant with God", "who prevails with God" after He (God) wrestled with a "man" (Genesis 32:28 and 35:10).  Thus we conclude that the name “Israel” is to be considered a special name to refer to this special people.  We know also that Jacob/Israel had 12 sons that came to be known as the progenitors of the twelve tribe so Israel and the fathers of the eventual entire nation.  The matter of Jacob wrestling with God leads us to consider this as the reason why there came to be a distinction between they and the other peoples round about them.  
         We should note that this is not a matter of simple prejudice.  It is not just a matter of this natural (though not acceptable) human tendency to think themselves as better than the particular others that are in view.  It surely takes real work to think of those around us in the fashion in which God thinks of them.  They are to the objects of our love (godly love of course - as God love all men) and of our mercy (as Jesus in the Beatitudes counselled us to have mercy).  They MUST not be the object of our hatred or our despite, as if we are somehow better than they.
         David, in this Psalm, was recognizing the emotional and mental condition of those people groups around Israel.  They were in a state of “rage” referring to being restless or ever moving; and not just in an uneasy fashion.  This is peaking of being in a tumult or state of confusion.  It can speak of being in such a tumult or emotional state that one is conspiring or plotting some negative action against the object of their rage.  It is in the “Qatal” voice which speaks of the action of the verb as having originated before the current time, but yet with an effect that is still seen now.  The current raging of the nations around him is because of the way that they have viewed and dwelt on their place in the world and in regards to God’s land and people.


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A Shiggaion of David, which he sang to the Lord concerning Cush, a Benjamite.

O Lord my God, in You I have taken refuge;
Save me from all those who pursue me, and deliver me, 

Or he will tear my soul like a lion,
Dragging me away, while there is none to deliver. 

O Lord my God, if I have done this,
If there is injustice in my hands, 

4  If I have rewarded evil to my friend,
Or have plundered him who without cause was my adversary, 

Let the enemy pursue my soul and overtake it;
And let him trample my life down to the ground
And lay my glory in the dust. 

6..Arise, O Lord, in Your anger;
Lift Yourself up because of the rage of my enemies;
Rise up for me to the judgment You have commanded! (Psalm 7:1-6)

          It is always very interesting to spend a little time looking over the content at the very beginning a Psalm.  Here in Psalm 7 we see the title given as a “Shiggaion of David”; not a frequent term, used only twice in the Psalms.  The actual meaning is uncertain for sure; but it is thought to refer to a lamenting song, perhaps one of staggering verse meter?  In another form, it is thought to refer to the emotional effect the Psalm engenders from the reader, similar, theoretically, to that which many upbeat songs get in many churches today, entire congregation responds in a unified fashion emotionally and even physically.  The Shiggaion could certainly have had a similar idea in view, but there can be no certainty to just exactly what its’ form was.  Our only solid conclusion was that it appears here for the benefit of the music leaders in David’s congregation.  There are many who think it to be related to the idea of wondering, reeling, veering, or weaving. Although the NKJV translates it “meditation,” it more than likely conveys shifting emotions or movements of thought.
         As we said, the term may also indicate the song’s irregularity in rhythm.  Habakkuk uses the same term to describe on of his passages in Hab. 3:1:
         This chapter of Habakkuk’s prophesy is often called “The Prophet’s Prayer”.  
                                
A prayer of Habakkuk the prophet, on Shigionoth.
         It seems that Habakkuk was giving an indication, to some degree, of just the particular part of his revelation was to go.  That may be the sense in which David intends it as well.  
         He sang” also seems to indicate that this was a vocal solo. The occasion, given as “
concerning the words of Cush, a Benjamite,” cannot be readily identified from the historical books; however, whoever this was or whatever the name represented, some enemy had obviously been falsely charging David (similar to the actions of Shimei - 2 Sam. 16:5; 19:16).
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   For the choir director; for flute accompaniment. A Psalm of David.

Give ear to my words, O Lord,
Consider my groaning. 

2  Heed the sound of my cry for help, my King and my God,
For to You I pray. 

3  In the morning, O Lord, You will hear my voice;
In the morning I will order my prayer to You and eagerly watch. (Psalm 5:1-3)


          As with quite a few of David’s Psalms, in this one we see him picturing himself (and, I’m sure, quite literally) turning to God for protection and deliverance from the unredeemed and wicked around him.  This is another individual lament, and the first instance of a Psalm with prayers for the personal downfall of the enemies.  Such Psalms have in view a situation where one is faced with bloodthirsty and deceitful persecutors. David is the attributed author, but there is no information on whether a particular experience of his was the occasion for the psalm.  It seems as though his intention was for this to be sung in one instance or another.
         The first one and a half verses indicate for us a couple things that kind of set the tone for what follows:
                             For the choir director; for flute accompaniment. A Psalm of David.
         This tells us three definite things that give a little color to what follows for us:
  1. “For the choir director” - not surprisingly informs us that this Psalm was designed to be sung, most likely in one relationship to the Tabernacle or another (remember that David had no direct part in the actual building of Solomon’s Temple; perhaps with the exception of communicating the need and the desire for the Temple to be constructed; and perhaps the setting up and providing of the start of the necessary provisions for that temple.
  2. “…for flute accompaniment.” Tells us that David, at least to some degree not only “the sweet singer of Israel” but also a musician/composer.  He had a specific idea just how he wanted this Psalm, when finally used for its’ intended purpose, ought to sound.  There would not only be the words, but the melody and manner of playing also.  It might also be that this Psalm was intended to be for use in a congregational setting as worshipful prayer offered together.
  3. We’re also told that this is Psalm of David.  Our information here is that this is one of David’s Psalms, written by him in its’ entirety.  There are quite a number of Psalms that are by others, so this is a valuable tidbit of info.
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 1  How blessed is the man who does not walk
in the counsel of the wicked,
Nor stand in the path of sinners,
Nor sit in the seat of scoffers!


2  But his delight is in the law of the Lord,
And in His law he meditates day and night.


3  He will be like a tree firmly planted by streams of water,
Which yields its fruit in its season
And its leaf does not wither;
And in whatever he does, he prospers.
(Psalm 1:1–3)
          The first phrase in verse 1 is a common phrase that is often seen, particularly in the Poetic books of the OT.  It begins with couplet “How blessed is…”.  The word “Blessed” appears 45 times in the OT and in the OT (as opposed to the NT) speaks of happiness or a blessing in the sense gaining something that is very welcome.  This is a bit different than the NT sense which speaks of the idea of becoming more like our Heavenly Father Who is the “Blessed One”.  Jesus says that there a number of “be-attitudes” (Matthew 5:3ff) that speak of the believer becoming, because of the adapting of these qualities, more and more like the Father.  
         That seems not to be the meaning meant in the OT, at least not here.  It is actually intended to stimulate thought on the part of David’s readers.  

            How blessed is the man who does not walk 
                in the counsel of the wicked, 
               Nor stand in the path of sinners, 
              Nor sit in the seat of scoffers!

         It is pretty much a rhetorical question, that is a question that has what the writer considers to be a question with an obvious or given answer.  It seems that David considers the answer here to a resounding “Very”!  
         David is suggesting for us that there is an effect tie between walking in a holy fashion and taking delight in the Law of the Lord (v2).  “man”, of course is not speaking of males, but of those belonging mankind, any person in general.  It is a given that the “man” in view is or will be a blessed servant of God.  What David concentrates on here is just “why” this obvious and given thing is so true.  He gives 3 negative reasons and two positive ones before telling us what the result of this blessedness with be.

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