Psalm 27, Your Face I Seek

Of David.

Psalm 27:1-3, YHWH, my light and stronghold

The LORD is my light and my salvation-- 

whom shall I fear?

The LORD is the stronghold of my life-- 

of whom shall I be afraid?

When evil men advance against me to devour my flesh, 

when my enemies and my foes attack me, 

they will stumble and fall.

Though an army besiege me, 

my heart will not fear; 

though war break out against me, 

even then will I be confident.

"Light" represents goodness, joy, life, vitality (says Kidner.) David announces that God is all of these things and that he, David, will not be frightened by enemies, even an army, coming against him.

Psalm 27:4, One thing I ask

One thing I ask of the LORD, this is what I seek: 

that I may dwell in the house of the LORD all the days of my life, 

to gaze upon the beauty of the LORD 

and to seek him in his temple.

This psalm, like the last one, concerns itself with visiting God is His sanctuary. (Psalm 15 also has this theme, that of approaching YHWH.)

Why should God be sought? Why does David enjoy God? The emphasis here is on a personal relationship, personal joy with God, what some would call "practicing the presence" of God.

What is this "temple" of the Lord? What does it mean to dwell in it? How does he hide us there? Why will David sing and make music there? The temple here need not be the temple of Solomon's day, but stands for God's presence and would have been represented by the tabernacle tent of David's day. 

Psalm 27:5, Safe

For in the day of trouble he will keep me safe in his dwelling;

he will hide me in the shelter of his tabernacle 

and set me high upon a rock.

David, recalling his days of running from Saul among the rocks and cliffs of Judea, often speaks of God as if God were a mountain fortress, a large rock upon which to hide. (See Psalm 18:1-3.)

Psalm 27: 6, Then...

Then my head will be exalted above the enemies who surround me; 

at his tabernacle will I sacrifice with shouts of joy; 

I will sing and make music to the LORD.

"I will dwell in the house of the Lord forever" is the ending of Psalm 23.  Many of the psalms in this section (26, 27, 28) have God's dwelling as a theme.

Psalm 27:7-12, Your face I seek

Hear my voice when I call, O LORD; 

be merciful to me and answer me.

My heart says of you, "Seek his face!" 

Your face, LORD, I will seek.

Do not hide your face from me, 

do not turn your servant away in anger; 

you have been my helper. 

Do not reject me or forsake me, O God my Savior.

Though my father and mother forsake me, the LORD will receive me.

Teach me your way, O LORD; 

lead me in a straight path because of my oppressors.

Do not turn me over to the desire of my foes, 

for false witnesses rise up against me, breathing out violence.

Feel the desperation and loneliness in verses 9 and 10!  David is concerned that God will turn away, then reassures himself that even if his family were to betray him, God would not.

Psalm 27:13, Still confident

I am still confident of this: I will see the goodness of the LORD in the land of the living.

David's expectation is immediate; he is not interested in some type of heavenly reward", but wants God's goodness here, amongst the living!

Psalm 27:14, Wait, wait for YHWH

Wait for the LORD; 

be strong and take heart 

and wait for the LORD.

David's songs often end with a resolution. Here David seems to have simply made a decision -- that, based on past experiences, he will wait on God and so will see God's goodness again. And so he ends the song with the same encouragement to the listener.

Some Random Thoughts

An analysis of this psalm (with discussion questions), sponsored by the MidwestSafety Youtube channel, is here.

First published Oct 26, 2023; updated Oct 26, 2026

Psalm 26, You Vindicate Me & I Praise You

Of David.

Psalm 26:1-5, I am blameless!

Vindicate me, O LORD, for I have led a blameless life; 

I have trusted in the LORD without wavering.

Test me, O LORD, and try me, 

examine my heart and my mind;

for your love is ever before me, 

and I walk continually in your truth.

I do not sit with deceitful men, 

nor do I consort with hypocrites;

I abhor the assembly of evildoers 

and refuse to sit with the wicked.

This is a passage of adoration and moral confidence. In our modern culture this sounds (at least to me) arrogant and hypocritical. But David is being simple, innocent, straightforward. He has been seeking God and trying to follow God's law and wants to make that clear. His emphasis is on sincerity more than on moral perfection.

Like the writer of Psalm 1, David insists that the community he forms around himself is not one that is wicked or hypocritical.

The hypocrites (end of verse 4) and the wicked (verse 5) are synonymous.

Psalm 26:6-8, I love your house

I wash my hands in innocence, 

and go about your altar, O LORD,

 proclaiming aloud your praise 

and telling of all your wonderful deeds.

I love the house where you live, O LORD, 

the place where your glory dwells.

The concept of washing one hands is a symbol of spiritual cleanliness. This entire paragraph suggests a visit to the Tabernacle, with hands washed before the laver and then proceeding to the altar. The "house" or abode of God, is, in the Old Testament, evidence of close communion. (The location of the "temple" of God changes in the New Testament!  See I Corinthians 6:19-20.)

Psalm 26:9-12, Redeem me, be merciful!

Do not take away my soul along with sinners, 

my life with bloodthirsty men,

in whose hands are wicked schemes, 

whose right hands are full of bribes.

But I lead a blameless life; 

redeem me and be merciful to me.

My feet stand on level ground; 

in the great assembly I will praise the LORD.

David's refrain throughout the psalm is: "I am blameless!  I trust in God without wavering!"  (Yet see Psalm 143:2, for a balancing viewpoint.)

There is a certain general parallelism, "envelope" structure to this psalm, a broad repetition:

• A: Vindicate & test me/ I avoid evil
• B: I proclaim your praise and enjoy your temple.
• A: So protect me and don't let me be defeated
• B: while I praise you

The cycle is one of righteous joy followed by petition and praise.

Some Random Thoughts

The concept of righteousness in the Old Testament is a bit different from that introduced by Jesus in the New Testament (eg. Matthew 5:21-48.) Here David is emphasizing that he has done right actions; in particular he has fulfilled the requirements of the Law.

An analysis of this psalm (with discussion questions), sponsored by the MidwestSafety Youtube channel, is here.

First published Oct 25, 2023; updated Oct 25, 2026

Psalm 25, Show, Teach, Guide, Remember

Of David.

This song is an acrostic. Each verse (with one exception) begins with a different Hebrew letter, the letters in alphabetical order, aleph for the first verse, beth for the second, etc. This is a poetic device, a poetical form designed to aid memorization and possibly to force a certain creativity on the artist. Acrostic poetry shows up in a variety of passages of the Hebrew scriptures, including the book of Lamentations and a number of the psalms.

Since there are 22 Hebrew letters, there will be 22 verses.

Psalm 25:1-3, My hope is in You

To you, O LORD, I lift up my soul;  

in you I trust, O my God. 

Do not let me be put to shame, 

nor let my enemies triumph over me.

No one whose hope is in you will ever be put to shame, 

but they will be put to shame who are treacherous without excuse.

The psalm opens with statement of allegiance, of commitment, dependent on a covenant with God. It will, of course, continue with a petition, a request for help in trouble.

Psalm 25:4-5, Guide me in your truth

Show me your ways, O LORD, 

teach me your paths; 

guide me in your truth and teach me, 

for you are God my Savior, 

and my hope is in you all day long.

David's request here is a simple one, a request for wisdom and understanding, so that he asks and thinks correctly. Some of David's psalms are in desperation and begin immediately with a plea for help. Here, presumably, David's request is a less stressed and more thoughtful. David repeats here, "My hope is in You!"

Psalm 25:6-7, Your mercy and love

Remember, O LORD, your great mercy and love, 

for they are from of old.  

Remember not the sins of my youth 

and my rebellious ways; 

according to your love remember me, 

for you are good, O LORD.

Forgiveness is part of the covenant David has with God. Note the admission of youthful sins and rebellion.

Psalm 25:8-11, Forgive me, for Your name

Good and upright is the LORD; 

therefore he instructs sinners in his ways. 

He guides the humble in what is right

 and teaches them his way.

All the ways of the LORD are loving and faithful for those who keep the demands of his covenant.

For the sake of your name, O LORD, forgive my iniquity, though it is great.

David emphasizes God desire for instruction and a relationship with human beings. This includes instructing sinners, of which David is one.

After these lines David then shifts to instruction of his fellows:

Psalm 25:12-14, Fear YHWH and your descendants prosper

Who, then, is the man that fears the LORD?

He will instruct him in the way chosen for him.

He will spend his days in prosperity, 

and his descendants will inherit the land.

The LORD confides in those who fear him; 

he makes his covenant known to them.

As in the first psalm, the blessings of "fearing" God are a correct path of life, leading to prosperity. A good inheritance will be left for the children and grandchildren that follow behind. It is good to be in covenant relationship with God!

The promises of verses 12-14, like much of the book of Proverbs, equate commitment to God with wisdom and prosperity. But this psalm (and many other psalms) admit that life is not that simple.... 

Psalm 25:15-20, Release from the snare

My eyes are ever on the LORD, 

for only he will release my feet from the snare.

Turn to me and be gracious to me, 

for I am lonely and afflicted.

The troubles of my heart have multiplied; 

free me from my anguish.

Look upon my affliction and my distress 

and take away all my sins.

See how my enemies have increased 

and how fiercely they hate me!

Guard my life and rescue me; 

let me not be put to shame, for I take refuge in you.

After the statements of commitment in verses 12-14, above, we now hear a sudden cry about real trouble. David is "lonely and afflicted", facing many enemies.

The nineteenth verse ("See how may enemies...") does not begin with the nineteenth Hebrew letter, qof, but repeats the eighteenth letter, resh.  Presumably the original opening word has been lost. Both commentators Alder and Kidner suggest that a natural word to open verse 19 would be qeshov, meaning "hearken", as in "Hearken-see how my enemies..."

Verse 21, below, is a "bookend" verse, return to an opening theme:

Psalm 25:21, My hope is (still) in You

May integrity and uprightness protect me, because my hope is in you.

Then, as in many of the psalms, the song ends with a plea for help, not just for David, but for the entire nation. The king's success and that of the nation are closely connected.

Psalm 25:22, And Israel needs You too!

Redeem Israel, O God, from all their troubles!

Yes, may God protect the people Israel.

Some Random Thoughts

I find David's cries for help refreshing. There is an air of negotiation in them. "Look," he says, "I'm really trying to be good! Please reward that!" I see nothing wrong with these pleas.

An analysis of this psalm (with discussion questions), sponsored by the MidwestSafety Youtube channel, is here.

First published Oct 24, 2023; updated Oct 24, 2026

Psalm 24, Who is this King of Glory!

Of David. A psalm.

Psalm 24:1-2, YHWH rules all earth

The earth is the LORD's, 

and everything in it, 

the world, and all who live in it; 

for he founded it upon the seas 

and established it upon the waters.

In the first lines of this song, it is clear that this God of David is the Creator, creator of all the world and everything in it. The establishment of the land on the seas is reminiscent of Genesis 1:9.

This psalm is a simple song of worship.  One might view this as a coronation psalm for the King of Heaven! It is a psalm of praise, at times exuberant and ecstatic, similar to Psalms 8 and 18.

Psalm 24:3-6, Who can approach the king

Who may ascend the hill of the LORD? 

Who may stand in his holy place?

He who has clean hands and a pure heart, 

who does not lift up his soul to an idol or swear by what is false.  

He will receive blessing from the LORD 

and vindication from God his Savior.

Such is the generation of those who seek him, 

who seek your face, O God of Jacob. 

Selah.

This song is antiphonal. There are questions followed by responses. "Who may ascend...?" is answered in the next stanza.

A major attribute of God is Righteousness and for this attribute God is praised. So which mortals may "stand" with God? Only one who follows God's model and has "clean hands and a pure heart". Standing in God's presence,  says Kidner, is an aspect of worship.

Note the Old Testament concern about idols. The concept of "clean hands" is also a concept of justice, of doing right actions with one's fellow human beings.

Psalm 24:7-10, The King of Glory approaches!

Lift up your heads, O you gates; 

be lifted up, you ancient doors, 

that the King of glory may come in.

Who is this King of glory? 

The LORD strong and mighty,

the LORD mighty in battle.

Lift up your heads, O you gates; 

lift them up, you ancient doors, 

that the King of glory may come in.

Who is he, this King of glory? 

The LORD Almighty-- he is the King of glory.

Selah.

Even the gates and doors of the King's palace should exalt in the King's presence! (Why is this instruction addressed to the doors and gates? Are the doors the first to see God's presence?)

The psalm first focuses on God and His power, beauty, as expressed in creation. Then there is a transition – which humans are allowed to enjoy God’s presence and beauty? Only those with a pure heart – who meet God’s standards (whose desire is really for God and not some substitute.)

Some Random Thoughts

The psalm ends in am antiphonal chorus – a praise chorus preparing for the entrance of the king of glory. The praise chorus has been an inspiration, over the centuries, for a number of Christian hymns.  (Here is one by Third Day.)

An analysis of this psalm (with discussion questions), sponsored by the MidwestSafety Youtube channel, is here.

First published Oct 23, 2023; updated Oct 23, 2026

Psalm 23, A Shepherd's Song

A psalm of David.

Psalm 23:1-3, A sheep following a shepherd

The LORD is my shepherd, 

I shall not be in want.

He makes me lie down in green pastures, 

he leads me beside quiet waters,

he restores my soul. 

He guides me in paths of righteousness for his name's sake.

In the past, David, the shepherd, has taken care of vulnerable and simple sheep. Here he sees God's actions as similar; here David is the vulnerable and simple one, who needs to be guided, calmed and quieted.

Note the parallelism in verses 1-3 (and throughout the psalm.)

Psalm 23:4-5, Protected by the shepherd

Even though I walk through the valley of the shadow of death, 

I will fear no evil, 

for you are with me; 

your rod and your staff, they comfort me.

Rod and staff are a shepherd's tools. David, recognizing himself as a sheep, is comforted by the Great Shepherd's tools and protection.

Psalm 23:5-6, Riches, goodness, love

You prepare a table before me in the presence of my enemies. 

You anoint my head with oil; 

my cup overflows.

Surely goodness and love will follow me all the days of my life, 

and I will dwell in the house of the LORD forever.

At the end of the psalm, the shepherd/sheep metaphor ends and the Shepherd is a divine Friend, who sets a table and lavishes gifts on the undeserving David.

This is the ancient "Good Shepherd" psalm, long recited by Christians in times of trouble.  It is beautiful in its calm simplicity. The sheep unknowingly walk through dangerous valleys while an alert shepherd protects them; the sheep look for good food and good days and they are provided. But David is more aware of the Shepherd than any sheep could ever be, and so he is grateful and commits to staying close to God.

Some Random Thoughts

Caroline Cobb has an album on the psalms. (You can find Caroline Cobb on Spotify here.) Her rendition of Psalm 23 is Shepherd Walk Beside Me.

An analysis of this psalm (with discussion questions), sponsored by the MidwestSafety Youtube channel, is here.

First published Oct 12, 2023; updated Oct 12, 2026

Psalm 22, Silent and Suffering, Ignored by God

For the director of music. To [the tune of] "The Doe of the Morning." A psalm of David.

Presumably "Doe of the Morning" was an ancient song.

Psalm 22:1-2, Where are you?

My God, my God, why have you forsaken me? 

Why are you so far from saving me, 

so far from the words of my groaning?

O my God, I cry out by day, but you do not answer, 

by night, and am not silent.

The Silence of God is an important problem for any serious believer. At times God may seem very close. But at other times God is silent and appears to be inactive. (How do I respond to this silence? It is not unique to me, for both David and Jesus (!) experienced it.)

Psalm 22:3-5, The Holy One of Israel

Yet you are enthroned as the Holy One; 

you are the praise of Israel.

In you our fathers put their trust; 

they trusted and you delivered them.

They cried to you and were saved; 

in you they trusted and were not disappointed.

David turns back the clock and reminds himself of past history. This is the beginning of a response to the Silence of God. Israel was created by the Holy One, YHWH, who called them out of Egypt.

Psalm 22:6-8, Mocked and insulted

But I am a worm and not a man, 

scorned by men and despised by the people.

All who see me mock me; 

they hurl insults, shaking their heads:

"He trusts in the LORD; let the LORD rescue him. 

L:et him deliver him, since he delights in him."

But just because God worked in Abraham's life ... is there any reason for this "worm", David, to expect similar treatment?

Psalm 22:9-11, From my mother's womb I was cast on you

Yet you brought me out of the womb; 

you made me trust in you even at my mother's breast.

From birth I was cast upon you; 

from my mother's womb you have been my God.

Do not be far from me, for trouble is near 

and there is no one to help.

David leans on God's divine plan, a plan implemented even when David was in the womb.

Psalm 22:12-18, The bulls of Bashan

Many bulls surround me; 

strong bulls of Bashan encircle me.

Roaring lions tearing their prey open their mouths wide against me.

I am poured out like water, 

and all my bones are out of joint. 

My heart has turned to wax; 

it has melted away within me.

My strength is dried up like a potsherd, 

and my tongue sticks to the roof of my mouth; 

you lay me in the dust of death.

Dogs have surrounded me; 

a band of evil men has encircled me, 

they have pierced my hands and my feet.

I can count all my bones; 

people stare and gloat over me.

They divide my garments among them 

and cast lots for my clothing.

In verse 16 ("Dogs have surrounded me... pierced my hands and feet") a number of Hebrew manuscripts, including the Septuagint and Syriac (says the NIV), end the verse with words that translate as "lion, my hands and feet." But a slight alteration of the Hebrew word for lion turns the phrase into "[they have] pierced my hands and feet." This seems to be a commonly acceptable translation for that verse, accepted both by Hebrew scholars Kidner and Alter.

David is in pain, surrounded by enemies.  He is physically ill, in pain, as he is humiliated, tortured, mocked.  As a number of commentators point out, this appears to be an execution.  In this passage the psalm has moved away from any historical event in David's life. The desperation of the early verses, in which David is surrounded by enemies, is not unusual. But this death scene is.

Psalm 22:19-22, Rescue me from these lions!

But you, O LORD, be not far off; 

O my Strength, come quickly to help me.

Deliver my life from the sword, 

my precious life from the power of the dogs.

Rescue me from the mouth of the lions; 

save me from the horns of the wild oxen.

I will declare your name to my brothers; 

in the congregation I will praise you.

Another plea for help. Somewhere, somehow, in all this suffering, the speaker knows that God's plan is at work....  even as vicious animals surrounding this shepherd.

Psalm 22:23-31, Descendants of Jacob, Honor YHWH!

You who fear the LORD, praise him! 

All you descendants of Jacob, honor him! 

Revere him, all you descendants of Israel!

For he has not despised or disdained the suffering of the afflicted one; 

he has not hidden his face from him but has listened to his cry for help.

From you comes the theme of my praise in the great assembly; 

before those who fear you will I fulfill my vows.

The poor will eat and be satisfied; 

they who seek the LORD will praise him-- 

may your hearts live forever!

All the ends of the earth will remember and turn to the LORD, 

and all the families of the nations will bow down before him, 

for dominion belongs to the LORD 

and he rules over the nations.

All the rich of the earth will feast and worship; 

all who go down to the dust will kneel before him-- 

those who cannot keep themselves alive.

Posterity will serve him; 

future generations will be told about the Lord.

They will proclaim his righteousness to a people yet unborn--

 for he has done it.

David's song turns to instruction. Once again, a decision has been made and David moves forward in confidence. Notice all the promises David slings out in his ecstasy and enthusiasm.

Of whom ("a people yet unborn") does David speak in verses 30 and 31? Future generations of Jews?  Or even future unknown Gentiles (like me)?

The death scene described in verses 12 through 18 does not fit a historical event in David's life and has messianic overtones. The rest of the psalm fits descriptions of a messianic figure. The New Testament passage Matthew 27:33-50 describes the crucifixion of Jesus and in that passage there are clear allusions to this psalm. (How many of the events described by Matthew can one find in Psalm 22?) Indeed, in Matthew 27:46, Jesus quotes the first verse of this psalm! (Jesus quotes the psalm in the local Aramaic, not in Hebrew.)  Surely the audience at the foot of the cross understood the scripture from whence the cry came.

Other passages which record the crucifixion are: Mark 15:20-37, Luke 23:26-46 & John 19:17-30. Psalm 22 is also quoted in Hebrews 2:10-12.

Some Random Thoughts

A major challenge to Christianity is the Problem of Evil. How could a powerful loving God allow suffering, pain? How can Jesus be defeated by death? How can Jews be destroyed by Hitler and other clearly evil enemies. There is not an easy answer to this problem. But the psalms, especially this psalm, claim that God is at work but that the actions of God are slow and deeper, more complicated than we can know -- that God is not human and we cannot make God follow our wishes or meet our demands.

At this point the crucifixion and the resurrection become important. On the cross, God is completely defeated and ... Jesus quotes this psalm! How could God be killed? How could there be any victory in this? Yet, at the end of this psalm, in the resolution, we hear "all the ends of the earth will ... turn to the Lord." This includes those who go down to the dust (to the grave) before Him.

In the Chronicles of Narnia, C. S. Lewis has Aslan call this plan "deep magic". Believing in the death and resurrection of Jesus requires believing that there is a longterm (indeed infinite) plan far beyond the suffering described in the psalms. We are only given hints of this plan, by a Being who is not human and does not bow to our demands ... but appears willing to listen to our pleas.

An analysis of this psalm (with discussion questions), sponsored by the MidwestSafety Youtube channel, is here.

First published Oct 12, 2023; updated Oct 12, 2026

Psalm 21, A Blessing After Battle

For the director of music. A psalm of David.

Psalm 21:1-2, A crown of pure gold placed on the king's head

O LORD, the king rejoices in your strength. 

How great is his joy in the victories you give!

You have granted him the desire of his heart 

and have not withheld the request of his lips.

Selah.

Verse 2, on the "desires of the heart", echoes verse 4 of Psalm 20. In Psalm 20, the request is made; in Psalm 21 it is answered. Because of the similarities between these two psalms, Kidner suggests that Psalm 20 is a blessing/prayer before a king's battle and Psalm 21 is a thanksgiving prayer afterwards. In Psalm 20, the king makes request, followed by a statement of praise and faith, then a climactic final verse.  In this psalm, the statement of faith and resolution comes first.

Psalm 21:3-7, A crown of pure gold!

You welcomed him with rich blessings 

and placed a crown of pure gold on his head.

He asked you for life, and you gave it to him-- 

length of days, for ever and ever.

Through the victories you gave, his glory is great; 

you have bestowed on him splendor and majesty.

Surely you have granted him eternal blessings 

and made him glad with the joy of your presence.

For the king trusts in the LORD; 

through the unfailing love of the Most High he will not be shaken.

This psalm, like Psalm 2, could serve as a coronation psalm for David or another Davidic king.

2 Samuel 7:8-16 has God's covenant with David. Verses 3-7 of this psalm echo that passage.

Psalm 21: 8-12, He consumes His enemies

Your hand will lay hold on all your enemies; 

your right hand will seize your foes.

At the time of your appearing 

you will make them like a fiery furnace. 

In his wrath the LORD will swallow them up, 

and his fire will consume them.

You will destroy their descendants from the earth, 

their posterity from mankind.

Though they plot evil against you and devise wicked schemes, 

they cannot succeed;

for you will make them turn their backs 

when you aim at them with drawn bow.

Verses 8-10 ("Your hand...") turns attention to the enemies of God and the end result of God's foes.  This passage contains more universal statements, independent of a specific historical event and so has a messianic flavor. A New Testament version of this occurs in 2 Thessalonians 1:5-10 where this event is described more fully.  (See also Revelation 20:11 – 21:8 for a similar end-time statement about the culmination of history.)

Psalm 21: 13, YHWH, be exalted!

Be exalted, O LORD, in your strength; 

we will sing and praise your might.

Like the previous psalm, this psalm ends with one climatic statement of praise.

Some Random Thoughts

The MidwestSafety Youtube channel publishes a website that covers a psalm a day. An analysis of this psalm is here.

First published Oct 19, 2023; updated Oct 19, 2026

Psalm 20, A Blessing Before Battle

For the director of music. A psalm of David.

Psalm 20:1-5, Blessing

May the LORD answer you when you are in distress; 

may the name of the God of Jacob protect you.

May he send you help from the sanctuary 

and grant you support from Zion.

May he remember all your sacrifices 

and accept your burnt offerings.

Selah.

May he give you the desire of your heart 

and make all your plans succeed.

We will shout for joy when you are victorious 

and will lift up our banners in the name of our God. 

May the LORD grant all your requests.

Notice that this is all in second person. Instead of David speaking in first person to God, there is a "blessing" given to a single individual, a request for God to give success to the king.  (Commentator Derek Kidner says that the Hebrew pronoun translated "you" here is singular.)

The phrases "help from the sanctuary" and "support from Zion" are interesting. They seem to describe a location for God, from whence help comes.

That God "remembers" the sacrifices and burnt offerings is a statement about the righteousness and sincerity of the individual being blessed.

"May the LORD grant all your requests."  Amen!  :-)

Psalm 20:6-8, But we trust in YHWH

Now I know that the LORD saves his anointed; 

he answers him from his holy heaven with the saving power of his right hand.

Some trust in chariots and some in horses, 

but we trust in the name of the LORD our God.

They are brought to their knees and fall, 

but we rise up and stand firm.

Kidner sees this psalm in 3 parts: Verses 1-5 are the blessing given by the people to the king before battle. Verses 6-8, above ("Now I know...") is the response of the king (God's "anointed") to that blessing. And finally, below, is the people's climactic final shout.

Psalm 20:9, God save the king!

O LORD, save the king! 

Answer us when we call!

Deuteronomy 17:15-17 gives three things kings of Israel were not  to collect.  What are they?  Why were kings forbidden to collect these objects? 

Some Random Thoughts

In 2 Kings 6:15-19, God opens the eyes of Elisha's servant so that he can see the spiritual army protecting Elisha. This complements the message of Psalm 20:6-8.

The MidwestSafety Youtube channel publishes a website that covers a psalm a day. An analysis of this psalm, with discussion questions by Bea Zalel, is here. 

First published Oct 18, 2023; updated Oct 18, 2026

Psalm 19, The Stars and Law Speak Out

For the director of music. A psalm of David.

Psalm 19:1-4a, The heavens declare...

The heavens declare the glory of God; 

the skies proclaim the work of his hands.

Day after day they pour forth speech; 

night after night they display knowledge.

There is no speech or language 

where their voice is not heard. 

Their voice goes out into all the earth,

their words to the ends of the world.

As in Psalm 8, the shepherd who has spent nights looking at the dark night sky, expresses awe at God's creation.  In these first four verses, God's work is evident in nature; in nature God "displays knowledge."

Another "nature lesson" occurs in Job chapters 38-41 where God challenges Job to match His creativity and power.  Read Job 38.  (I love this passage!)

The exact rendering of the Hebrew in verse 4 varies across the ancient documents.  According to the NIV translation, the Septuagint, Jerome translation and Peshitta Syriac manuscripts have the word for "line" instead of "voice" in that verse.  The meaning is, however, unchanged.

Psalm 19:4b-6, A bridegroom comes out of his tent

In the heavens he has pitched a tent for the sun, 

which is like a bridegroom coming forth from his pavilion, 

like a champion rejoicing to run his course.  

It rises at one end of the heavens 

and makes its circuit to the other; 

nothing is hidden from its heat.

The sun is an example of God's creative work.  Some commentators see an echo of a pagan sun god myth; if so, David's pointedly describes the sun as a representative piece of God's creation.

Psalm 19:7-9, The Law of YHWH

The law of the LORD is perfect, 

reviving the soul. 

The statutes of the LORD are trustworthy, 

making wise the simple.

The precepts of the LORD are right, 

giving joy to the heart.  

The commands of the LORD are radiant, 

giving light to the eyes.

The fear of the LORD is pure, 

enduring forever. 

The ordinances of the LORD are sure 

and altogether righteous.

Suddenly, in verse 7 ("The Law of the Lord is perfect...") we have a sharp change, so sharp that some suggest this is the beginning of a new psalm. But most likely, David's awe of the heavens leads him to examine his heart and to describe what he has learned about God.  As a Jew, he sees the Old Testament teachings ("Law") as a rich guide to joyful and successful living.

Psalm 19:10-11, Sweeter than honey

They are more precious than gold, 

than much pure gold; 

they are sweeter than honey,

 than honey from the comb.  

By them is your servant warned; 

in keeping them there is great reward.

God's word, applied by the servants of God, leads to "sweet" reward.

In the New Testament, Paul echoes this, arguing that there are two "voices" of God, the external general revelation of creation and the divine revelation of God's teaching.

In Romans 1:18-20, Paul argues that God's creation is visible to all and so all are accountable to God. In Romans 3:19-26 Paul argues that the Law (this "second voice") has brought, to the Jew, an understanding of sin and of a need for salvation.  (Compare Paul's reaction to the Law and David's reaction here in this psalm.)

Psalm 19:12-13, Hidden faults

Who can discern his errors? 

Forgive my hidden faults.

Keep your servant also from willful sins; 

may they not rule over me. 

Then will I be blameless, 

innocent of great transgression.

Now we see a period of self-examination. In other places, David insists that he has been completely righteous. Here he seems aware that there could be hidden faults and errors of which one is unaware. In addition there are "willful" sins, deliberate cases of disobedience. And so he asks to not be ruled by those sins and to be blameless.

Psalm 19:14, Words and meditation

May the words of my mouth and the meditation of my heart 

be pleasing in your sight, 

O LORD, my Rock and my Redeemer.

At the end of his self-examination, David asks that not only his words but his inmost thought be pleasing to YHWH, the One who protects him and redeems him.

This last verse is worth memorizing.

Some Random Thoughts

As a scientist and, sporadically, an amateur astronomer, I have always loved the opening verses of this psalm!

The MidwestSafety Youtube channel publishes a website that covers a psalm a day. An analysis of this psalm, with discussion questions is here.

First published Oct 17, 2023; updated Oct 17, 2026

Psalm 18, Smoke and Consuming Fire! (Part 2)

We continue reading David's ecstatic voice of praise, Psalm 18, after his deliverance from the hands of King Saul. A version of this song appears in 2 Samuel 22. Our last scripture blog post ended at verse 29.

Psalm 18:30-35, Standing on the heights

As for God, his way is perfect; 

the word of the LORD is flawless. 

He is a shield for all who take refuge in him.

For who is God besides the LORD? 

And who is the Rock except our God?

It is God who arms me with strength and makes my way perfect.

He makes my feet like the feet of a deer; 

he enables me to stand on the heights.

He trains my hands for battle; 

my arms can bend a bow of bronze.

You give me your shield of victory, 

and your right hand sustains me; 

you stoop down to make me great.

The all-powerful Creator "stoops" to work with David. 

Verse 33 is a reference to physical fighting on foot, typical of David's campaigns, prior to the application of the battle chariot in the time of Solomon. These fights would have been very strenuous and fatiguing, with many opportunities for quick death or injury.

Psalm 18:36-42, Strength for battle

You broaden the path beneath me, so that my ankles do not turn.

I pursued my enemies and overtook them; 

I did not turn back till they were destroyed.

I crushed them so that they could not rise; 

they fell beneath my feet.

You armed me with strength for battle;

you made my adversaries bow at my feet.

You made my enemies turn their backs in flight, 

and I destroyed my foes.

They cried for help, 

but there was no one to save them—

to the LORD, but he did not answer.

I beat them as fine as dust borne on the wind; 

I poured them out like mud in the streets.

Kidner says that the Hebrew verbs in verses 37-45 are mostly in the imperfect tense, showing actions which are continuing or which are not yet completed.

Psalm 18:43-45, Deliverance, elevation

You have delivered me from the attacks of the people; 

you have made me the head of nations; 

people I did not know are subject to me.

As soon as they hear me, they obey me; 

foreigners cringe before me.

 They all lose heart; 

they come trembling from their strongholds.

Elevated to the role of King of Israel, David has authority over defeated Philistines and Amelekites and makes treaties with other nations.

Psalm 18:46-49, Praise You among the nations!

The LORD lives! 

Praise be to my Rock! 

Exalted be God my Savior!

He is the God who avenges me, 

who subdues nations under me,

who saves me from my enemies. 

You exalted me above my foes; 

from violent men you rescued me.

Therefore I will praise you among the nations, O LORD; 

I will sing praises to your name.

The apostle Paul uses verse 49 as evidence that even the Gentiles (ie. "among the nations") are invited to praise the God of the Jewish people.

And a final summary verse:
Psalm 18: 50, He controls kings

He gives his king great victories; 

he shows unfailing kindness to his anointed, 

to David and his descendants forever.

Some see this verse as evidence that the psalm was really written by (or for) a descendant of David but Kidner points out that David relied on a covenantal promise that his descendants would be the rulers of Israel for all time.

The apostle Paul in the New Testament (in Romans 15:9) sees this psalm as speaking of the Jewish Messiah. Christian writers ever since have agreed that this psalm, like Psalm 2, has messianic overtones. After all, if this psalm emphasizes David enjoyment of the covenant promised by YHWH, how much more closely must it describe David's ultimate descendant, Messiah Yeshua?

First published Oct 16, 2023; updated Oct 16, 2026

Psalm 18, Smoke and Consuming Fire! (Part 1)

For the director of music. 

Of David the servant of the LORD. He sang to the LORD the words of this song when the LORD delivered him from the hand of all his enemies and from the hand of Saul. 

He said:

A version of this psalm (an earlier draft?) appears in 2 Samuel 22 with the same historical prelude.

Psalm 18:1, I love you!

I love you, O LORD, my strength.

This first verse does not appear in the passage in 2 Samuel. It is a rare statement for David, very passionate, ecstatic.

Psalm 18:2-3, My rock, my fortress, my deliverer

The LORD is my rock,

my fortress and my deliverer; 

my God is my rock, 

in whom I take refuge. 

He is my shield 

and the horn of my salvation, 

my stronghold.

I call to the LORD, who is worthy of praise, 

and I am saved from my enemies.

In verse 2, "horn" is a metaphor for strength. Some of the phrasing in verses 2 and 3 alludes to past events in David's conflict with Saul, including 1 Sam 23:25-28 where David experiences a miraculous escape from Saul's army.

Vangameren, in his commentary on the Psalms, argues that this song has a chiasmic (concentric) structure of five circles, with the first three verses echoed by verses 46 to 50 at the end of the song.

Psalm 18:4-6, Cords drag me down

The cords of death entangled me; 

the torrents of destruction overwhelmed me.

The cords of the grave coiled around me; 

the snares of death confronted me.

In my distress I called to the LORD; 

I cried to my God for help. 

From his temple he heard my voice; 

my cry came before him, into his ears.

David describes his past despair and closeness with death. Swallowed up by death and destruction, David is astounded and delighted when God lifts him up.

This is a long psalm of ecstatic  praise, different from any of the earlier psalms.  David has prayed to God and petitioned God. Now, dramatically, God has answered. And David goes wild with praise. The passage that follows dramatically describes David's perception of God.

Kidner suggests that there are echoes of the Song of Moses (Deuteronomy 32), another Old Testament hero who had a covenant with God.

Psalm 18:7-15, Thunder of YHWH

The earth trembled and quaked, and the foundations of the mountains shook; 

they trembled because he was angry.

Smoke rose from his nostrils; 

consuming fire came from his mouth, burning coals blazed out of it.

He parted the heavens and came down; dark clouds were under his feet.

He mounted the cherubim and flew; he soared on the wings of the wind.

He made darkness his covering, his canopy around him—the dark rain clouds of the sky.

Out of the brightness of his presence clouds advanced, with hailstones and bolts of lightning.

The LORD thundered from heaven; the voice of the Most High resounded. 

He shot his arrows and scattered [the enemies], great bolts of lightning and routed them.

The valleys of the sea were exposed and the foundations of the earth laid bare at your rebuke, O LORD, at the blast of breath from your nostrils.

This dramatic theophany echoes the appearance of God at Mt. Sinai in Exodus 19:18 and Ezekiel's vision of God in Ezekiel 1:4. The appearance is vivid, frightening, otherworldly. In all of this God is viewed as the Creator, in control of all Nature.

Psalm 18:16-19, Plucked out of the rapids

He reached down from on high and took hold of me; 

he drew me out of deep waters.

He rescued me from my powerful enemy, from my foes, who were too strong for me.

They confronted me in the day of my disaster, but the LORD was my support.

He brought me out into a spacious place; he rescued me because he delighted in me.

David's vision of God turns personal. Not only is God the YAHWEH of Mt. Sinai, but also a personal savior, who has intervened in David's life.

Note David's claim that God "delighted in me"!

Saul's many attempts to kill David are described in I Samuel 19-31.  Especially interesting passages are:

• 1 Samuel 18:5-9 where we see that the attacks are motivated by jealousy.
• 1 Samuel 19, where the first attacks occur, and David makes a covenant with Jonathan.
• 1 Samuel 22:18-23 where Saul slaughters a village which harbored David.
• 1 Samuel chapters 24 and 26 where David twice abstains from killing Saul, despite having perfect opportunities.

It is not surprising that David is ecstatic about escaping from Saul!

Psalm 18:20-24, According to my righteousness

The LORD has dealt with me according to my righteousness; 

according to the cleanness of my hands he has rewarded me.

For I have kept the ways of the LORD; 

I have not done evil by turning from my God.

All his laws are before me; 

I have not turned away from his decrees.

I have been blameless before him and have kept myself from sin.

The LORD has rewarded me according to my righteousness, 

according to the cleanness of my hands in his sight.

To the New Testament sinner, saved by the sacrificial grace of Jesus, this insistence on righteousness may seem strange.  But David, in the Old Testament view of justice, has submitted to God's laws and been eager in following God.

It is unlikely that David could say this so confidently after his disastrous affair with Bathsheba and the national scandal that followed.

Psalm 18:25-28, Faithful with the faithful

To the faithful you show yourself faithful, 

to the blameless you show yourself blameless,

to the pure you show yourself pure, 

but to the crooked you show yourself shrewd.

You save the humble but bring low those whose eyes are haughty.

You, O LORD, keep my lamp burning; my God turns my darkness into light.

In verses 25-26, God's actions are seen as reactions to those of others.  God is faithful to the faithful, pure to the pure, etc.  To those who are crooked and devious, God is "shrewd" (or "deals in twists".)

The word translated "faithful" in verse 25 is hasid, says Kidner, often translated "loyal". It is closely related to hesed ("steadfast love"), the covenantal love between committed partners. A version of the word appears in Psalms 17:7. (See, for example, the book of Ruth, for a beautiful picture of "hesed"! That's my suggestion, not Kidner's!)

Psalm 18: 29, But with you!

With your help I can advance against a troop; 

with my God I can scale a wall.

Psalms commentator Derek Kidner sees here (and in verse 33) a reference to fighting on foot, typical of David, prior to the application of the battle chariot in the time of Solomon.

We are halfway through this famous psalm and so will break off our study and this point and look at the second half of this psalm in our next scripture blog.

Some Random Thoughts

A question.  How is that psalm so different from those we have been reading to this point? Why?

The MidwestSafety Youtube channel publishes a website that covers a psalm a day. An analysis of this psalm, with discussion questions by Bea Zalel, is here. (Bea Zalel is a pseudonym for the AI Claude, a name suggested by the artist mentioned in Exodus 31:1-11.)

First published Oct 14, 2023; updated Oct 14, 2026