The MacArthur Study Bible, NKJV

by John MacArthur

42:13 o Job 1:2

  42:14 5 Lit. Handsome as the Day

  42:14 6 Cassia, a fragrance

  42:14 7 Lit. The Horn of Color or The Colorful Ray

  42:16 p Job 5:26; Prov. 3:16

  42:17 q Gen. 15:15; 25:8; Job 5:26

  Introduction to Psalms

  Title

  The entire collection of Psalms is entitled “Praises” in the Hebrew text. Later, rabbis often designated it “The Book of Praises.” The Septuagint (LXX), the Greek translation of the OT, labeled it “Psalms” (cf. “The Book of Psalms” in the NT: Luke 20:42; Acts 1:20). The Greek verb from which the noun “psalms” comes basically denotes the “plucking or twanging of strings,” so that an association with musical accompaniment is implied. The English title derives from the Greek term and its background. The Psalms constituted Israel’s ancient, God-breathed (2 Tim. 3:16) “hymnbook,” which defined the proper spirit and content of worship.

  There are 116 psalms that have superscriptions or “titles.” The Hebrew text includes these titles with the verses themselves. When the titles are surveyed individually and studied as a general phenomenon, there are significant indications that they were appended to their respective psalms shortly after composition and that they contain reliable information (cf. Luke 20:42).

  These titles convey various kinds of information such as authorship, dedication, historical occasion, liturgical assignment to a worship director, liturgical instructions (e.g., what kind of song it is, whether it is to have a musical accompaniment, and what tune to use), plus other technical instructions of uncertain meaning due to their great antiquity. One very tiny, attached Hebrew preposition shows up in the majority of the Psalm titles. It may convey different relationships, e.g., “of,” “from,” “by,” “to,” “for,” “in reference to,” “about.” Sometimes it occurs more than once, even in short headings, usually supplying “of,” or “by,” person X…”to,” or “for,” person Y information. However, this little preposition most frequently indicates the authorship of a psalm, whether “of” David, the accomplished psalmist of Israel, or “by” Moses, Solomon, Asaph, or the sons of Korah.

  Authorship and Date

  From the divine perspective, the Psalter points to God as its author. Approaching authorship from the human side one can identify a collection of more than 7 composers. King David wrote at least 73 of the 150 psalms; the sons of Korah accounted for 10 (Pss. 42, 44–49, 84, 85, 87); and Asaph contributed 12 (Pss. 50, 73–83). Other penmen included Solomon (Pss. 72, 127), Moses (Ps. 90), Heman (Ps. 88), and Ethan (Ps. 89). The remaining 50 psalms remain anonymous in their authorship, although Ezra is thought to be the author of some. The time range of the Psalms extends from Moses, ca. 1410 B.C. (Ps. 90), to the late sixth or early fifth century B.C. post-Exilic period (Ps. 126), which spans about 900 years of Jewish history.

  Background and Setting

  The backdrop for the Psalms is twofold: 1) the acts of God in creation and history, and 2) the history of Israel. Historically, the psalms range in time from the origin of life to the post-Exilic joys of the Jews liberated from Babylon. Thematically, the psalms cover a wide spectrum of topics, ranging from heavenly worship to earthly war. The collected psalms comprise the largest book in the Bible and the most frequently quoted OT book in the NT. Psalm 117 represents the middle chapter (out of 1,189) in the Bible. Psalm 119 is the largest chapter in the entire Bible. Through the ages, the psalms have retained their original primary purpose, i.e., to engender the proper praise and worship of God.

  Historical and Theological Themes

  The basic theme of Psalms is living real life in the real world, where two dimensions operate simultaneously: 1) a horizontal or temporal reality, and 2) a vertical or transcendent reality. Without denying the pain of the earthly dimension, the people of God are to live joyfully and dependently on the Person and promises standing behind the heavenly/eternal dimension. All cycles of human troubles and triumphs provide occasions for expressing human complaints, confidence, prayers, or praise to Israel’s sovereign LORD.

  In view of this, Psalms presents a broad array of theology, practically couched in day-to-day reality. The sinfulness of man is documented concretely, not only through the behavioral patterns of the wicked, but also by the periodic stumblings of believers. The sovereignty of God is everywhere recognized, but not at the expense of genuine human responsibility. Life often seems to be out of control, and yet all events and situations are understood in the light of divine providence as being right on course according to God’s timetable. Assuring glimpses of a future ”God’s day” bolsters the call for perseverance to the end. This book of praise manifests a very practical theology.

  A commonly misunderstood phenomenon in Psalms is the association that often develops between the “one” (the psalmist) and the “many” (the theocratic people). Virtually all of the cases of this occur in the psalms of King David. There was an inseparable relationship between the mediatorial ruler and his people; as life went for the king, so it went for the people. Furthermore, at times this union accounted for the psalmist’s apparent connection with Christ in the messianic psalms (or messianic portions of certain psalms). The so-called imprecatory (curse pronouncing) psalms may be better understood with this perspective. As God’s mediatorial representative on earth, David prayed for judgment on his enemies, since these enemies were not only hurting him, but were primarily hurting God’s people. Ultimately, they challenged the King of Kings, the God of Israel.

  Interpretive Challenges

  It is helpful to recognize certain recurring genres or literary types in the Psalter. Some of the most obvious are: 1) the wisdom type with instructions for right living; 2) lamentation patterns which deal with the pangs of life (usually arising from enemies without); 3) penitential psalms (mostly dealing with the “enemy” within, i.e., sin); 4) kingship emphases (universal or mediatorial; theocratic and/or messianic rule); and 5) thanksgiving psalms. A combination of style and subject matter help to identify such types when they appear.

  The comprehensive literary characteristic of the psalms is that all of them are poetry par excellence. Unlike most English poetry, which is based on rhyme and meter, Hebrew poetry is essentially characterized by logical parallelisms. Some of the most important kinds of parallelisms are: 1) synonymous (the thought of the first line is restated with similar concepts in the second line, e.g., Ps. 2:1); 2) antithetic (the thought of the second line is contrasted with the first, e.g., Ps. 1:6); 3) climactic (the second and any subsequent lines pick up a crucial word, phrase, or concept and advance it in a stair-step fashion, e.g., Ps. 29:1, 2); and 4) chiastic or introverted (the logical units are developed in an A…B…B’…A’ pattern, e.g., Ps. 1:2).

  On a larger scale, some psalms in their development from the first to the last verse employ an acrostic or alphabetical arrangement. Psalms 9, 10, 25, 34, 37, 111, 112, 119, and 145 are recognized as either complete or incomplete acrostics. In the Hebrew text, the first letter of the first word of every verse or section begins with a different Hebrew consonant, which advances in alphabetical order until the 22 consonants are exhausted. Such a literary vehicle undoubtedly aided in the memorization of the content and served to indicate that its particular subject matter had been covered from “A to Z.” Psalm 119 stands out as the most complete example of this device, since the first letter of each of its 22, 8-verse stanzas moves completely through the Hebrew alphabet.

  Outline

  The 150 canonical psalms were organized quite early into 5 “books.” Each of these books ends with a doxology (Pss. 41:13; 72:18–20; 89:52; 106:48; 150:6). Jewish tradition appealed to the number 5 and alleged that these divisions echoed the Pentateuch, i.e., the 5 books of Moses. It is true that there are clusters of psalms, such as 1) those drawn together by an association with an individual or group (e.g., “The sons of Korah,” Pss. 42–49; Asaph, Pss. 73–83), 2) those dedicated to a particular function (e.g., “Songs of ascents,” Pss. 120–134), or 3) those devot
ed explicitly to praise worship (Pss. 146–150). But no one configuration key unlocks the “mystery” as to the organizing theme of this 5-book arrangement. Thus, there is no identifiable thematic structure to the entire collection of psalms. A brief introduction and outline for each psalm will be provided with the study notes for individual psalms.

  The Book of

  PSALMS

  BOOK ONE

  Psalms 1—41

  Psalm 1

  The Way of the Righteous and the End of the Ungodly

  1Blessed ais the man

  Who walks not in the counsel of the 1ungodly,

  Nor stands in the path of sinners,

  bNor sits in the seat of the scornful;

  2But chis delight is in the law of the LORD,

  dAnd in His law he 2meditates day and night.

  3He shall be like a tree

  ePlanted by the 3rivers of water,

  That brings forth its fruit in its season,

  Whose leaf also shall not wither;

  And whatever he does shall fprosper.

  4The ungodly are not so,

  But are glike the chaff which the wind drives away.

  5Therefore the ungodly shall not stand in the judgment,

  Nor sinners in the congregation of the righteous.

  6For hthe LORD knows the way of the righteous,

  But the way of the ungodly shall perish. Types of Psalms

  Psalm 2

  The Messiah’s Triumph and Kingdom

  1Why ado the 1nations 2rage,

  And the people plot a 3vain thing?

  2The kings of the earth set themselves,

  And the brulers take counsel together,

  Against the LORD and against His cAnointed,4 saying,

  3“Let dus break Their bonds in pieces

  And cast away Their cords from us.”

  4He who sits in the heavens eshall laugh;

  The LORD shall hold them in derision.

  5Then He shall speak to them in His wrath,

  And distress them in His deep displeasure:

  6“Yet I have 5set My King

  6On My holy hill of Zion.”

  7“I will declare the 7decree:

  The LORD has said to Me,

  f‘You are My Son,

  Today I have begotten You.

  8Ask of Me, and I will give You

  The nations for Your inheritance,

  And the ends of the earth for Your possession.

  9gYou shall 8break them with a rod of iron;

  You shall dash them to pieces like a potter’s vessel.’ ”

  10Now therefore, be wise, O kings;

  Be instructed, you judges of the earth.

  11Serve the LORD with fear,

  And rejoice with trembling.

  129Kiss the Son, lest10He be angry,

  And you perish in the way,

  When hHis wrath is kindled but a little.

  iBlessed are all those who put their trust in Him.

  Psalm 3

  The LORD Helps His Troubled People

  A Psalm of David awhen he fled from Absalom’s his son.

  1LORD, how they have increased who trouble me!

  Many are they who rise up against me.

  2Many are they who say of me,

  “There is no help for him in God.” Selah

  3But You, O LORD, are ba shield 1for me,

  My glory and cthe One who lifts up my head.

  4I cried to the LORD with my voice,

  And dHe heard me from His eholy hill. Selah

  5fI lay down and slept;

  I awoke, for the LORD sustained me. Historical Background to Psalms by David

  6gI will not be afraid of ten thousands of people

  Who have set themselves against me all around.

  7Arise, O LORD;

  Save me, O my God!

  hFor You have struck all my enemies on the cheekbone;

  You have broken the teeth of the ungodly.

  8iSalvation belongs to the LORD.

  Your blessing is upon Your people. Selah

  Psalm 4

  The Safety of the Faithful

  To the 1Chief Musician. With stringed instruments. A Psalm of David.

  1Hear me when I call, O God of my righteousness!

  You have relieved me in my distress;

  2Have mercy on me, and hear my prayer.

  2How long, O you sons of men,

  Will you turn my glory to shame?

  How long will you love worthlessness

  And seek falsehood? Selah

  3But know that athe LORD has 3set apart for Himself him who is godly;

  The LORD will hear when I call to Him.

  4bBe4 angry, and do not sin.

  cMeditate within your heart on your bed, and be still. Selah

  5Offer dthe sacrifices of righteousness,

  And eput your trust in the LORD.

  6There are many who say,

  “Who will show us any good?”

  fLORD, lift up the light of Your countenance upon us.

  7You have put ggladness in my heart,

  More than in the season that their grain and wine increased.

  8hI will both lie down in peace, and sleep;

  iFor You alone, O LORD, make me dwell in safety.

  Psalm 5

  A Prayer for Guidance

  To the Chief Musician. With 1flutes. A Psalm of David.

  1Give aear to my words, O LORD,

  Consider my 2meditation.

  2Give heed to the voice of my cry,

  My King and my God,

  For to You I will pray.

  3My voice You shall hear in the morning, O LORD;

  bIn the morning I will direct it to You,

  And I will look up.

  4For You are not a God who takes pleasure in wickedness,

  Nor shall evil 3dwell with You.

  5The cboastful shall not dstand in Your sight;

  You hate all workers of iniquity.

  6You shall destroy those who speak falsehood;

  The LORD abhors the ebloodthirsty and deceitful man.

  7But as for me, I will come into Your house in the multitude of Your mercy;

  In fear of You I will worship toward 4Your holy temple.

  8fLead me, O LORD, in Your righteousness because of my enemies;

  Make Your way straight before my face.

  9For there is no 5faithfulness in their mouth;

  Their inward part is destruction;

  gTheir throat is an open tomb;

  They flatter with their tongue.

  10Pronounce them guilty, O God!

  Let them fall by their own counsels;

  Cast them out in the multitude of their transgressions,

  For they have rebelled against You.

  11But let all those rejoice who put their trust in You;

  Let them ever shout for joy, because You 6defend them;

  Let those also who love Your name

  Be joyful in You.

  12For You, O LORD, will bless the righteous;

  With favor You will surround him as with a shield.

  Psalm 6

  A Prayer of Faith in Time of Distress

  To the Chief Musician. With stringed instruments. aOn 1an eight-stringed harp. A Psalm of David.

  1O LORD, bdo not rebuke me in Your anger,

  Nor chasten me in Your hot displeasure.

  2Have mercy on me, O LORD, for I am weak;

  O LORD, cheal me, for my bones are troubled.

  3My soul also is greatly dtroubled;

  But You, O LORD—how long?

  4Return, O LORD, deliver me!

  Oh, save me for Your mercies’ sake!

  5eFor in death there is no remembrance of You;

  In the grave who will give You thanks?

  6I am weary with my groaning;

  2All night I make my bed swim;

  I drench my couch with my tears.

  7fMy eye wastes away because of grief;


  It grows old because of all my enemies.

  8gDepart from me, all you workers of iniquity;

  For the LORD has hheard the voice of my weeping.

  9The LORD has heard my supplication;

  The LORD will receive my prayer.

  10Let all my enemies be ashamed and greatly troubled;

  Let them turn back and be ashamed suddenly.

  Psalm 7

  Prayer and Praise for Deliverance from Enemies

  A aMeditation1 of David, which he sang to the LORD bconcerning the words of Cush, a Benjamite.

  1O LORD my God, in You I put my trust;

  cSave me from all those who persecute me;

  And deliver me,

  2dLest they tear me like a lion,

  eRending me in pieces, while there is none to deliver.

  3O LORD my God, fif I have done this:

  If there is giniquity in my hands,

  4If I have repaid evil to him who was at peace with me,

  Or hhave plundered my enemy without cause,

  5Let the enemy pursue me and overtake me;

  Yes, let him trample my life to the earth,

  And lay my honor in the dust. Selah

  6Arise, O LORD, in Your anger;

  iLift Yourself up because of the rage of my enemies;

  jRise up 2for me to the judgment You have commanded!

  7So the congregation of the peoples shall surround You;

  For their sakes, therefore, return on high.

  8The LORD shall judge the peoples;

  kJudge me, O LORD, laccording to my righteousness,

  And according to my integrity within me.

  9Oh, let the wickedness of the wicked come to an end,

  But establish the just;

  mFor the righteous God tests the hearts and 3minds.

  104My defense is of God,

  Who saves the nupright in heart.

  11God is a just judge,

  And God is angry with the wicked every day.

  12If he does not turn back,

  He will osharpen His sword;

  He bends His bow and makes it ready.

  13He also prepares for Himself instruments of death;

  He makes His arrows into fiery shafts.

  14pBehold, the wicked brings forth iniquity;