Psalm 64

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for Deliverance From Secret Enemies MT Intro For the choir director. A Psalm of David.	Oppressed by the Wicked but Rejoicing in the Lord	A Prayer for Protection From Personal Enemies	A Prayer For Protection	Punishment For Slanderers
64:1-6	64:1-4	64:1-6	64:1-6	64:1-2
				64:3-4
	64:5-6			64:5-6
64:7-10	64:7-9	64:7-9	64:7-10	64:7-8
				64:9
	64:10	64:10		64:10

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The psalmist is distressed by secret adversaries. This implies fellow Israelites.

They are called

1. the enemy, Ps. 64:1 (BDB 33, KB 38, Qal participle)

2. evildoers, Ps. 64:2 (BDB 949, KB 1269, Hiphil participle)

3. those who do iniquity, Ps. 64:2 (BDB 821, KB 950, Qal participle)

For notes on the names of the adversaries, see 1:5; 5:10; 15:2-5.

B. Their actions are (Ps. 64:2-6) listed.

1. they cause dread (BDB 808), cf. Ps. 91:5

2. they conduct secret councils

3. they do iniquity

4. they have sharpened tongues like a sword

5. they aim their speech as arrows

6. they attack from ambush

7. they do not fear (i.e., God)

8. they are firm in their evil plans

9. they plan to lay snares secretly

10. they think they are hidden (i.e., from God)

11. they devise injustices

12. they have a well-conceived plot

13. they are evil in thought and heart

C. God's actions against them are delineated (Ps. 64:7-10).

1. He will wound them with an arrow

2. He will make them stumble

3. He will use their own words against them in judgment

4. He will cause them to be ashamed

5. His actions toward them will cause all men to

a. fear/revere

b. declare His work

c. consider His actions

6. His actions will cause the righteous man to

a. be glad in His actions

b. take refuge (i.e., trust) in Him

c. glory in their hearts

D. Human Speech can be a blessing or a curse (see Special Topic at Ps. 52:2).

E. Although it is impossible to ascertain the historical setting or identity of the psalmist, it is interesting how many military images are used.

1. sword

2. arrow

3. ambush

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 64:1-6
¹Hear my voice, O God, in my complaint;
Preserve my life from dread of the enemy.
²Hide me from the secret counsel of evildoers,
From the tumult of those who do iniquity,
³Who have sharpened their tongue like a sword.
They aimed bitter speech as their arrow,
⁴To shoot from concealment at the blameless;
Suddenly they shoot at him, and do not fear.
⁵They hold fast to themselves an evil purpose;
They talk of laying snares secretly;
They say, "Who can see them?"
⁶They devise injustices, saying,
"We are ready with a well-conceived plot";
For the inward thought and the heart of a man are deep.

64:1 "Hear" Many strophes in the Psalms are introduced with the imperative (cf. Ps. 17:1; 27:7; 28:2; 30:10; 39:12; 54:2; 61:1; 64:1; 84:8; 102:1; 119:149; 130:2; 143:1). The Psalms are often prayers to God beseeching Him to act for His people or a righteous follower.

Prayer is a wonderful privilege to the people of God. It releases a power into the world that was not present before. I have put three Special Topics below in different aspects of biblical prayer.

SPECIAL TOPIC: EFFECTIVE PRAYER

SPECIAL TOPIC: INTERCESSORY PRAYER

SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED

NASB, NRSV"complaint"
NKJV"meditation"
LXX"petition"

The noun (BDB 967) is used often in poetry for a "complaint."

1. Job 7:11; 9:27; 10:1; 21:4; 23:2

2. Psalm 55:2; 142:2

3. Proverbs 23:29

The psalmist is addressing God about the unfairness of life related to the attacks of fellow covenant people.

▣ "preserve my life from dread of the enemy" The verb (BDB 665 I, KB 718, Qal imperfect) is used with the preposition "from" in Ps. 12:7; 32:7; 140:1,4. It is used of God keeping, guarding, or preserving in Deut. 32:10; Ps. 25:20; 31:23; 40:11; Isa. 26:3; 42:6; 49:8. God's people can trust that He is protecting them. This is not meant to imply a life without problems, but the sure presence of the God and His gracious mercy toward those who seek Him.

▣ "the enemy" The word is singular but used in a collective sense (cf. Ps. 64:2-6).

64:2 The verb "hide" (BDB 711, KB 771, Hiphil imperfect) is parallel to "preserve" in verse 1. The psalmist feels threatened by other covenant partners who secretly plan his demise.

Notice the psalmist asks YHWH to hide him but the wicked hide their secret plans to destroy him (cf. Ps. 64:5).

NASB"tumult"
NKJV"insurrection"
NRSV"scheming"
TEV, REB"mobs"
NJB"gangs"
JPSOA"crown"

This root occurs only three times in the OT. It is translated in the NIV as

1. Ps. 2:1 — "conspire"

2. Ps. 55:15 — "throng"

3. Ps. 64:2 — "noisy crown"

64:4 "blameless" The term (BDB 1070) denotes a moral innocense, not a sinless person (i.e., no known, intentional sin). It was used of Job (cf. Ps. 1:1,8; 2:3; 8:20; 9:20-22; Ps. 37:37). See Special Topic at Psalm 18:20-24.

64:5

NASB"who hold fast to themselves an evil purpose"
NKJV"they encourage themselves in an evil matter"
NRSV"they hold fast to their evil purpose"
TEV"they encourage each other in their evil plots"
NJB"they support each other in their evil designs"
JPSOA"they are themselves with an evil word"
REV"they confirm their wicked resolves"

The NIDOTTE, vol. 2, p. 72, lists several possible meanings/connotations for the Piel form of the verb (BDB 304, KB 302).

1. hold fast

2. they strengthen for themselves (i.e., mutual support)

3. they make firm for themselves (i.e., confirm their evil intents)

▣ "Who can see them" This phrase refers to

1. the secret plans to snare the psalmist

2. the disbelief that God knows and will act on the psalmist's behalf (cf. Job 22:13; Ps. 10:11; 59:7; 94:7; Isa. 29:15; Ezek. 8:12)

64:6 In verse 6 there are three words that share the Hebrew letters, חפש (BDB 344).

1. search out (NASB, "devise")

2. well conceived

3. plot

▣ "the inward thought and the heart of a man are deep" In context this refers to the evil motives of the psalmist's enemies. BDB defines "deep" (BDB 771) as "unsearchable" (cf. Job 12:22; Eccl. 7:24 [twice]) or mysterious. The NJB and the Anchor Bible translate it so as to describe YHWH's knowledge of their actions. However, it seems verses 1-6 are about the enemies' activities and verses 7-9 are about YHWH's response.

The UBS Text Project (pp. 282-284) shows a number of textual issues and possibilities in these two verses. Most of them have a "C" rating (considerable doubt).

NASB (UPDATED) TEXT: PSALM 64:7-10
⁷But God will shoot at them with an arrow;
Suddenly they will be wounded.
⁸So they will make him stumble;
Their own tongue is against them;
All who see them will shake the head.
⁹Then all men will fear,
And they will declare the work of God,
And will consider what He has done.
¹⁰The righteous man will be glad in the Lord and will take refuge in Him;
And all the upright in heart will glory.

64:7 This is a typical role reversal imagery. What the wicked did to the righteous (cf. Ps. 64:3-4) is now done to them.

This same type of imagery may explain verse 8. The evil planners who used hateful words against the psalmist now have their own words used against themselves.

64:8 "shake the head" This is an idiom of surprise and rejection (cf. Ps. 22:7; 44:14; Jer. 18:16; 48:27; Lam. 2:15).

64:9 Notice the ultimate purpose f YHWH's actions in the world (i.e., blessing or judgment, cf. Ps. 58:11; 65:8) is for all men to know Him (see Special Topic at Psalm 2 Introduction).

Verse 9 is surely hyperbolic and reflects what will happen to those in Israel but, like so many verses, it states a larger truth (cf. Ps. 46:10).

64:10 This verse is a unique concluding statement. Usually the concluding statement in the Psalms is

1. a praise to God

2. a sacrifice of thanksgiving.

▣ "righteous man" See Special Topic at Psalm 1:5.

▣ "will be glad" There may be a word play between

1. hear, Ps. 64:1 — שׁמע (BDB 1033)

2. be glad, Ps. 64:10 — שמח (BDB 970)

This would be a form of inclusio.

▣ "refuge" See note at Psalm 5:11.

▣ "will glory" The NRSV sees the verbs "will be glad" (BDB 970, KB 1333) and "will glory" (BDB 237, KB 248) as imperfects used in a jussive sense. Most English translations have them as ongoing statements.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why are there so many individual laments recorded in the Psalter?

2. Explain in your own words the last line of verse 6.

3. Explain the literary concept of "reversal," which is so common in the OT.

4. Does verse 9 refer to Israel or the world?

Psalm 65

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God's Abundant Favor to Earth and Man MT Intro For the choir director. A Psalm of David. A Song	Praise to God For His Salvation and Providence	Thanksgiving For A Good Harvest	Praise and Thanksgiving	Thanksgiving Hymn
65:1-4	65:1-3	65:1-4	65:1-4	65:1-2a
				65:2b-3
	65:4			65:4
65:5-8	65:5-8	65:5-8	65:5-8	65:5
				65:6-7b
				65:7c-8
65:9-13	65:9-10	65:9-13	65:9-13	65:9a-d
				65:9e-13
	65:11-13

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm has a universal thrust (cf. Ps. 65:2,5,8) because it deals with the God of creation.

B. God's purpose for this planet was abundance and health (cf. Genesis 1-2; Leviticus 26; Deuteronomy 28-30), but mankind rebelled (cf. Genesis 3) and continues to rebel (cf. Leviticus 26; Deuteronomy 27), which has consequences both spiritually and physically (cf. Rom. 8:18-25).

C. This Psalm reminds us of the original purposes of abundance (cf. Ps. 65:9-13), which now is a hope for the new age of restoration (cf. Joel 4:18; Amos 9:13). This new age will bless the entire earth!

D. Notice there are no imperatives (only one cohortative, Ps. 65:4). This Psalm is not a prayer request but an affirmation of God's actions in grace and provision. He seeks worshipers from all the earth!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 65:1-4
¹There will be silence before You, and praise in Zion, O God,
And to You the vow will be performed.
²O You who hear prayer,
To You all men come.
³Iniquities prevail against me;
As for our transgressions, You forgive them.
⁴How blessed is the one whom You choose and bring near to You
To dwell in Your courts.
We will be satisfied with the goodness of Your house,
Your holy temple.

65:1 There is only one verb (BDB 1022, KB 1532, Pual imperfect) in Ps. 65:1. It seems to link to several items.

1. silence before You (cf. Ps. 62:1,5)

2. praise in Zion

3. vows performed (Thank Offering)

This is obviously a worship setting in the temple (cf. Ps. 65:4).

Note below #1 and #2 may be one item. If so, it is mankind's responsibility to praise God and fulfill his vows.

NASB"silence before You"
NKJV"praise awaiting You"
NRSV"praise is due you"
NJB"praise is rightfully yours"
JPSOA"praise befits You"
REB"it is fitting to praise you"
LXX"to you a hymn is due"

The MT has "silence" (BDB 189, דמיה) but the UBS Text Project gives the same consonants with different vowels (i.e., "befitting") a "B" rating (some doubt). Most English translations agree with this. This follows the LXX, Peshitta, and Vulgate translations. However, "silence" can denote a sense of guilt before God (cf. Ps. 39:2) and an expectant waiting before Him (cf. Ps. 62:1).

▣ "Zion" See notes at Ps. 2:6; 9:11; 20:2.

65:2 The God of creation is characterized as

1. the One who hears — BDB 1033, KB 1570, Qal active participle. The idols cannot see, hear, or act.

2. the One to whom all flesh (BDB 142) come (BDB 97, KB 112, Qal imperfect). There is a tension/contrast between

a. all flesh — Ps. 65:2,5,8; Ps. 64:9; 66:1,4,8; 67:3-5; 86:9; 145:21; Isa. 66:23; Joel 2:28; Zech. 14:17

b. the covenant people — Ps. 65:3-4 (see Special Topic at Psalm 2 Intro.); the OT people of God have become all who believe (cf. Rom. 2:28-29; Eph. 2:11-3:13)

One wonders if the "all flesh come" refers to

1. being included in the people of God (i.e., salvation by forgiveness)

2. being addressed by the God of judgment and held accountable

65:3 The God of creation forgives (i.e., covers, BDB 497, KB 493, Piel imperfect, cf. Ps. 78:38; 79:9; AB sees this as an imperfect used as an imperative [p. 110]).

1. iniquities (BDB 730)

2. transgressions (BDB 833)

The preposition "our" in the NASB implies Israel (cf. Ps. 65:4). Notice how forgiveness is related to the fulfillment of covenant promises. Obedience is crucial (cf. Leviticus 26; Deut. 11:13-17; chapters 28-30). When obedience fails, the only hope is the mercy of God!

SPECIAL TOPIC: WORDS FOR FORGIVENESS

65:4 "How blessed" See note at Psalm 1:1.

▣ "the one who You choose" This refers to the call of God to the Patriarchs and their descendants (i.e., Israel, cf. Deut. 4:37; Ps. 33:12). The amazing thing is that apparently the election moves from Israel alone to all humans (cf. Ps. 65:2,5,8). This reflects Gen. 3:15, which is a divine promise of victory for all humans who believe and receive (see Special Topic at Psalm 2 Introduction).

▣ "We will be satisfied with the goodness of Your house" The verb (BDB 959, KB 1302, Qal cohortative) denotes one who is completely with filled goodness (BDB 375). This verse refers not just to physical abundance (cf. Ps. 65:9-13) but to intimacy with God! He fills us with Himself!

NASB (UPDATED) TEXT: PSALM 65:5-8
⁵By awesome deeds You answer us in righteousness, O God of our salvation,
You who are the trust of all the ends of the earth and of the farthest sea;
⁶Who establishes the mountains by His strength,
Being girded with might;
⁷Who stills the roaring of the seas,
The roaring of their waves,
And the tumult of the peoples.
⁸They who dwell in the ends of the earth stand in awe of Your signs;
You make the dawn and the sunset shout for joy.

65:5-8 This strophe describes two different situations.

1. creation, Ps. 65:6,7,8b

2. salvation, Ps. 65:5,7c, 8a

The purpose of creation was a place for mankind made in God's image (cf. Gen. 1:26-27) to fellowship with God (cf. Gen. 3:8). After Genesis 3, this intent became God's goal of salvation and restoration for all the children of Adam and Eve (cf. Gen. 3:15).

Both "mountain" in verse 6 and "tumult" in verse 7 may refer to people, not creation (cf. Jer. 51:25). If so, this would parallel Deut. 32:8.

Notice verse 5 mentions that God answers but no prayer is specifically mentioned. Obviously it was a prayer of deliverance from

1. personal and national sin

2. national enemies (i.e., Egypt, Assyria, Babylon, cf. Ps. 2:1-3)

3. possibly the chaos of creation itself (Ps. 65:7)

65:5

NASB, NKJV,
NRSV"awesome deeds"
TEV"wonderful things"
NJB"marvels"

This term (BDB 431 in the Niphal) is used of God's acts.

1. acts of delivering the Israelites from Egypt — Exod. 34:10; Deut. 10:21; Ps. 66:3,5; 106:22

2. YHWH Himself — Ps. 47:2; 68:35; 76:7; 145:4-7

3. YHWH's name — Deut. 28:58; Ps. 99:3; 111:9; Mal. 1:14

4. more general (i.e., adverbial) — Ps. 66:5; 139:14

▣ "You who are the trust of all the ends of the earth and of the farthest sea" What a powerful, inclusive statement. It is the logical extension of "monotheism" (see Special Topic at Ps. 2:7).

NASB, TEV,
JPSOA"trust
NKJV"confidence"
NRSV, NJB"hope"

This noun (BDB 105) is defined by BDB as "the object of confidence" (cf. Job 8:14; Ps. 40:4; 71:5; Jer. 3:37), which in this verse, is YHWH, not the false gods of the nations (cf. "the tumult of the peoples," Ps. 65:7c, cf. Psalm 2).

▣ "the ends of the earth" What a wonderful recurrent phrase, especially in Psalms and Isaiah. This phrase can be documented by two prepositions, "to". . ."from."

1. "to" — YHWH's person and activities

a. bring back — Deut. 30:4

b. judge — 1 Sam.2:10 (cf. Ps. 82:8; 96:13; 98:9)

c. name and praise — Ps. 48:10 (cf. Isa. 42:10; Mal. 1:11)

d. rules — Ps. 59:13

e. hope — Ps. 65:6

f. fear/awe — Ps. 67:7 (cf. Ps. 33:8)

g. Most High — Ps. 83:18; 97:9

h. salvation — Ps. 98:3 (turn to the Lord, cf. Ps. 22:27); Isa. 49:6; 52:10; 62:11

i. Creator — Isa. 40:28

j. redeemer — Isa. 48:20

k. Messiah's reign — Ps. 2:7; Micah 5:4

2. "from" — the world coming to Him

a. the ends of the earth will remember and turn to the Lord — Ps. 22:27

b. the ends of the earth we hear songs, "Glory to the righteous One" — Isa. 24:16

c. be saved, all the ends of the earth — Isa. 45:22-23

d. all the earth comes to Him at Zion — Isa. 2:2-5; 60:3; 66:18,23; Jer. 16:19

65:7 This verse could refer to

1. creation (i.e., defeat of chaos)

2. conflict with idolatry (cf. Psalm 2; Isa. 17:12)

65:8 "stand in awe" Same root as verse 5, "awesome deeds."

▣ "Your signs" This refers to God's acts of redemption for His people (i.e., call and protection of the Patriarchs, the exodus and wilderness wanderings, the conquest, etc.).

▣ The last line of verse 8 could refer to

1. creation (i.e., evening and morning)

2. stars twinkling (AB)

3. eat and west as an inclusive geographical figure of speech (NET Bible)

4. the glory of day and night (Tyndale Commentaries)

NASB (UPDATED) TEXT: PSALM 65:9-13
⁹You visit the earth and cause it to overflow;
You greatly enrich it;
The stream of God is full of water;
You prepare their grain, for thus You prepare the earth.
¹⁰You water its furrows abundantly,
You settle its ridges,
You soften it with showers,
You bless its growth.
¹¹You have crowned the year with Your bounty,
And Your paths drip with fatness.
¹²The pastures of the wilderness drip,
And the hills gird themselves with rejoicing.
¹³The meadows are clothed with flocks
And the valleys are covered with grain;
They shout for joy, yes, they sing.

65:9-13 This is the physical abundance that covenant obedience would bring (cf. Leviticus 26; Deut. 11:13-17; chapter 28). Abundance was YHWH's way to cause the world to come to Him because of His

1. love

2. care

3. provision

for Israel. He chose Israel to choose all! But Israel was not obedient (cf. Ezek. 36:22-23).

Notice the number of "You's" in the English versions of Ps. 65:9-11 (i.e., nine). Creation responds to its Creator with bounty!

65:9 "You visit the earth" This is an idiom of YHWH's personal presence. In a sense, He is always in the world. But this imagery speaks of a special coming either for judgment or blessing. Here it is abundant agricultural blessing made possible by abundant water.

▣ "overflow" This verb (BDB 1003, KB 1448, Polel imperfect) occurs three times, here, where it is often translated "be abundant," and Joel 2:24; 3:13, where it is translated "overflow."

▣ "The stream of God" This phrase could mean

1. imagery of a full channel of water

2. rain from heaven (cf. Ps. 78:23; Mal. 3:10)

3. an eschatological allusion to the river that flows from the throne of God (cf. Ps. 46:4; Ezek. 47:1; Rev. 22:1)

65:11

NASB, NKJV"Your paths drip with fatness"
NRSV"Your wagon tracks overflow with riches"
TEV"Wherever you go there is plenty"
NJB"richness seeps from your tracks"
JPSOA"fatness is distilled in Your path"

The MT has "and the tracks of Your chariot drip fatness." This is imagery of YHWH riding on the thunder clouds bringing rain (cf. Ps. 18:7-15). This is ANE, or especially Canaanite, imagery of Ba'al, the storm god (i.e., fertility).

65:12-13 The blessed physical locations (i.e., pastures, hills, meadows, valleys) are personified and shout for joy (BDB 929, KB 1206, Hithpoel imperfect) and sing (BDB 1010, KB 1479, Qal imperfect). This praise of inanimate things reminds me of Jesus' words about the stones in Luke 19:40. One day all creation (animate and inanimate) will cry out in joy to its Creator (cf. Ps. 103:20-22; 145:10; Rom. 8:18-25)!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the best guess about the object of the psalmist's vow in verse 1?

2. How are creation and "the ends of the earth" linked?

3. Explain the theological significance of verse 3.

4. How do "the mountains" and "the tumult of the peoples" parallel?

5. Do verses 9-13 describe a yearly event or an eschatological event?

6. How does one balance verses 2, 5, and 8 with verse 4?

Psalm 66

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Praise for God's Mighty Deeds and for His Answer to Prayer MT Intro For the choir director. A Song. A Psalm	Praise to God For His Awesome Works	Liturgy of Praise and Thanksgiving	A Song of Praise and Thanksgiving	Corporate Prayer of Thanksgiving
66:1-4	66:1-4	66:1-4	66:1-4	66:1-3a
				66:3b-4
66:5-7	66:5-7	66:5-7	66:5-9	66:5-6b
				66:6c-7
66:8-15	66:8-12	66:8-12		66:8-9
			66:10-12	66:10-12
	66:13-15	66:13-15	66:13-15	66:13-14
				66:15
66:16-20	66:16-19	66:16-19	66:16-19	66:16-19
	66:20	66:20	66:20	66:20

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Derek Kidner, in the Tyndale Old Testament Commentary series (p. 251) entitles this Psalm,

"The God of All. . .of Many. . .of One." This seems to be a wonderful way of catching the essence of this Psalm. It starts out with a universal emphasis and moves to the praise of Israel and finally to the exaltation of one worshiper.

B. This Psalm is very much like its neighbors, Psalms 65 and 67. They all speak of the universal love of God for all humans. In this way they are very similar to the prophets Isaiah and Jonah.

C. The historical setting of this Psalm is uncertain. It is true that the Arabic translation says "a Psalm of David," but it seems that this Psalm fits better into the life of Hezekiah. There is a national disaster and a personal crisis. It seems that the invasion of Assyria under Sennacherib in besieging Jerusalem and the illness of Hezekiah would have led to his death without his prayerful intervention to God fits this Psalm well.

D. The eight imperatives in this Psalm are not prayers to God but exhortations to

1. all the peoples of the earth (cf. Ps. 66:1,4,8)

2. all who fear/awe/revere God (cf. Ps. 66:16)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 66:1-4
¹Shout joyfully to God, all the earth;
²Sing the glory of His name;
Make His praise glorious.
³Say to God, "How awesome are Your works!
Because of the greatness of Your power Your enemies will give feigned obedience to You.
⁴All the earth will worship You,
And will sing praises to You;
They will sing praises to Your name." Selah.

66:1 "Shout" This Hiphil imperative is plural and verse 1 is similar to Psalm 100 and reminds me of the beautiful choir of Rev. 7:9. Notice the plural speaks that all the earth is to shout joyfully to God (cf. Ps. 66:1,4,8; Ps. 65:2,5,8; 67:17).

Notice this Psalm includes the general name for God, Elohim (see Special Topic at Ps. 1:1), and not the covenant name for God, YHWH. It is all the earth that is to respond (cf. Psalm 67); the praise of Israel is not enough (cf. Ps. 103:19-22; 145:21; 150:6). If it is true there is only one God and He created the whole world and made man in His image (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7), then it is obviously true that He wants all humans to come to know Him. Israel was meant to be only a kingdom of priests to bring the world to God (see Special Topic: YHWH's Eternal Redemptive Plan at Psalm 2 Introduction).

66:2 "Sing the glory of His name" The idea or the concept of singing in worship can be documented from verses like this is the Psalter. It is interesting that in Eph. 5:19, where it speaks of being filled with the Spirit, that three of the five following participles speak of music. Praise is an appropriate activity in the worship of our God.

The term "name" is a way in Hebrew to reflect one's character. It may be a circumlocution of the Hebrew's fear to mention the name of God Himself, and that is why the concept of His name is so often substituted (see Special Topic at Ps. 5:11-12).

Faithful followers are to glorify YHWH's character and action (cf. Ps. 29:2; 79:9, 96:8). The "name" represents YHWH Himself (see Special Topic at Ps. 5:11-12).

For the term "glory" see Special Topic at Ps. 19:1.

66:3 "Say to God" This is the fourth imperative of verses 1-3 directed to all humans.

1. shout joyfully to God — BDB 929, KB 1206, Hiphil imperative, cf. Ps. 47:2; 81:2; 98:4,6 (cohortative in Ps. 95:1,2)

2. sing the glory of His name — BDB 274, KB 273, Piel imperative, cf. Ps. 9:11; 30:4; 47:6-7 [five]; 105:2; 135:3 (cohortative in Ps. 18:49; 27:6; 59:16; 71:22; 75:9; 101:1; 104:33; 146:1)

3. make His praise glorious — BDB 962, KB 1321, Qal imperative (lit. "put," "set," or "place"), cf. Isa. 42:12

4. say to God — BDB 55, KB 65, Qal imperative

▣ "How awesome are Your works" The term is "terrible" or "terrifying" (BDB 431, Niphal participle, cf. Ps. 45:4; 65:5). Some translators, such as the Jerusalem Bible, translate this, "what dread you inspire," but it seems that because of verse 5 that we are talking not of God's character, but about God's acts (cf. Exod. 34:10; Deut. 10:21; Ps. 65:5; 139:14; 145:6). God has acted in history (cf. the Exodus in Ps. 66:5-7). His acts are acts of deliverance and revelation of His purposes (see Special Topic at Psalm 2 Intro.).

▣ "Because of the greatness of Your power Your enemies will give feigned obedience to You" This is a very difficult sentence in Hebrew to translate. It is obvious that God's power draws even the reluctant praise of His enemies (cf. Ps. 18:44). The Hebrew seems to imply a "pretended obedience" (BDB 471, KB 469, Piel imperfect). The Septuagint even translates it, "a lie." The Hebrew word has the connotation of something that has grown small, pride that has been reduced, or insincerity (cf. Ps. 81:15). Which connotation was intended is simply uncertain here.

66:4 "All the earth will worship You" This seems to speak along the same lines as Phil. 2:9-11, that one day both friend and foe, both child and enemy, will acknowledge YHWH. On that day, all will sing praises to Him (cf. Ps. 22:27; 46:10; 65:2,5,8; 67:1-7; 86:9; Zech. 14:16). This has eschatological implications (cf. Micah 5:2-5a).

▣ "Selah" This term (BDB 699) also occurs at the end of verses 7 and 15. See note at Ps. 3:2 and Introduction to Psalms, VII.

NASB (UPDATED) TEXT: PSALM 66:5-7
⁵Come and see the works of God,
Who is awesome in His deeds toward the sons of men.
⁶He turned the sea into dry land;
They passed through the river on foot;
There let us rejoice in Him!
⁷He rules by His might forever;
His eyes keep watch on the nations;
Let not the rebellious exalt themselves. Selah.

66:5 "Come and see" These two Qal imperatives match with the two Qal imperatives, "come and hear" of verse 16. God is a God who acts in history, who has chosen humans to record and explain His acts. We can know God by what He has done, as well as by what He has said. See SPECIAL TOPIC: INSPIRATION at Ps. 19:7-9.

SPECIAL TOPIC: ILLUMINATION

▣ "Who is awesome in His deeds" Because a related term to "awesome" (BDB 431) is used in Deut. 4:34 (BDB 432) to describe the plagues of Egypt, and because there seem to be many allusions to the wilderness wandering in this Psalm, most would refer these deeds to the Exodus period.

▣ "towards the sons of men" This literal phrase, "sons of Adam," reflects God's concern with all humans. Genesis 3:15 is not a promise to Israel (which does not come into being until the call of Abram in Genesis 12), but to all humanity. Psalms 65-67 reflect this great truth, as do Isaiah and Jonah.

66:6 "He turned the sea into dry land" This could refer to the Exodus, Exodus 14 (cf. Ps. 106:9), or to the splitting of the Jordan River in Joshua 3 (cf. Jos. 4:23).

66:7 "He ruled by His might forever" This is a concept that God is ruling and reigning over all of His world, not just Israel (i.e., Deut. 32:8; Ps. 47:7-8; Acts 17;26; and the sections in the Major Prophets of God's judgment on the nations).

▣ "forever" See Special Topic at Psalm 9:5.

▣ "His eyes keep watch on the nations" Because this seems to personify the nations, many have thought this referred to the concept of national angels (cf. the Septuagint's translation of Deut. 32:8). This also may be affirmed by the idea of them rebelling, as in verse 7c, and also that possibly "keeps us alive" in verse 9 is a corporate reference to Israel. In the interbiblical period, the heavenly council was made up of the angels of the nations. In Jewish literature they seem to be hostile to Israel and it is only God's love for Israel that keeps her from being destroyed. See Appendix XIII and XIV in Alfred Edersheim's The Life and Times of Jesus the Messiah."

▣ "Let not the rebellious exalt themselves" The MT has the Hiphil imperfect used in a jussive sense, but the Masoretic scholars suggested in the margin it be read (Qere) as a Qal imperfect used in a jussive sense. The Anchor Bible translates this phrase as, "lest the rebels rise up against Him." The Revised Standard Version translates this phrase as, "the rebellious cannot rise against Him." This is very similar to Psalm 2.

NASB (UPDATED) TEXT: PSALM 66:8-15
⁸Bless our God, O peoples,
And sound His praise abroad,
⁹Who keeps us in life
And does not allow our feet to slip.
¹⁰For You have tried us, O God;
You have refined us as silver is refined.
¹¹You brought us into the net;
You laid an oppressive burden upon our loins.
¹²You made men ride over our heads;
We went through fire and through water,
Yet You brought us out into a place of abundance.
¹³I shall come into Your house with burnt offerings;
I shall pay You my vows,
¹⁴Which my lips uttered
And my mouth spoke when I was in distress.
¹⁵I shall offer to You burnt offerings of fat beasts,
With the smoke of rams;
I shall make an offering of bulls with male goats. Selah.

66:8-15 This strophe refers to YHWH's treatment of rebellious Israel. He judged her, to restore her. All the peoples should rejoice because YHWH's redemptive purposes through Israel to all the nations is still viable (see Special Topic at Psalm 2 Introduction).

66:9 "Who keeps us in life" This could be (1) a historical reference to Hezekiah as he was about to die of a boil and prayed for God to spare him. Through Isaiah he was given ten more years of life (cf. 2 Kings 20). Or (2) a reference to the national life of Israel as she was invaded again and again by enemies from the Fertile Crescent. Whatever its exact allusion, it is obvious that God's moment-by-moment care for faithful followers is the essence of our gift of life. And that God is the only one who possesses life and He gives it to those who trust in Him (i.e., Ps. 65:5).

▣ "And does not allow our feet to slip" The Hebrew term "slip" (lit. "totter," "shake," or "slip," BDB 557) can be used for

1. carrying something on a pole (cf. Num. 4:10,12; 13:23)

2. a yoke of a prisoner around the neck (cf. Nahum 1:13)

3. here it is imagery of security. One's feet do not slip on the path of faith (cf. Ps. 55:22; 121:3; verb in Ps. 15:5; 112:6).

This phrase is exactly opposite to the connotation of the Hebrew word for "faith" (see Special Topic at Ps. 12:1), which originally meant "a steady stance" (cf. Ps. 17:5; 38:16; 121:3).

66:10 "For You have tried us, O God" This is the concept of testing that comes from the metal processing industry (cf. Ps. 66:10b). God does test His children (cf. Gen. 22:1; Matt. 4:1). He does so to refine us, to purify us, and to make us stronger (cf. Zech. 13:9; 1 Pet. 1:7). See Special Topic at Ps. 11:4b-5.

66:11 "You brought us into the net" Notice the number of times "You" appears in verses 10-12 (cf. Ps. 65:9-11). The psalmist is chronicling YHWH's acts of judgment that were designed to bring His people to a place of repentance so that He could bless them (cf. Ps. 66:12c).

"Net" (BDB 845) comes from a root that means "to hunt" (BDB 844 II, cf. Ezek. 13:21) and is often used of an animal snare (cf. Ezek. 12:13; 17:20). This term is used in Habakkuk 1:15-17 to describe the military machine of the Babylonians. Therefore, it may be a reference to the invasion of the land of Israel.

Another use of this term is the idea of "fortress" (BDB 845 II, cf. Ps. 31:3; 71:3; 91:2; 144:2). This would convey a totally different meaning when translated into verse 11.

▣ "You laid an oppressive burden upon our loins" The term for "burden" (BDB 734, KB 558, found only here in the OT) is more of a restraint than the idea of a weight. BDB defines it as "compression" or "distress." The loins were the strongest muscles of the human body and were often used as a metaphor for a human's power (cf. Deut. 33:11).

66:12 "You made men ride over our heads" This is a metaphor describing evil people's (i.e., the pagan nations) control of God's people (cf. Isa. 51:23).

▣ "We went through fire and through water" These are both metaphors that speak of hard trials. See the beautiful statement in Isa. 43:2 that God will not leave us in the midst of our trials.

NASB"a place of abundance"
NKJV"to rich fulfillment"
NRSV"to a spacious place"
TEV"to a place of safety"
NJB"to breathe again"
JPSOA"to prosperity"
REB"into a place of plenty"
LXX"to remind" or "refreshment"

This term (BDB 924, KB 1201) is very difficult to translate. The basic meaning is to saturate. It is the same term that is used in Ps. 23:5 for "cup overflowed." It has sometimes been translated "a wide place" (cf. Ps. 18:19; 31:8; 118:5), meaning a place of rest, or "a fruitful place," referring to the Promised Land. Those translations that include the word "rest" here are basing this on a change of one Hebrew letter in this word (see NET Bible, p. 931, #7).

The UBS Text Project (p. 287) gives "to saturate" a "B" rating (some doubt) and mentions that it has two connotations.

1. abundance

2. rest or free breathing

66:13-15 This is where the author (cf. Ps. 66:16b, or Israel in a collective sense) comes to offer a sacrifice of thanksgiving and pay a vow (cf. Num. 30:2; Deut. 23:21-23).

NASB (UPDATED) TEXT: PSALM 66:16-20
¹⁶Come and hear, all who fear God,
And I will tell of what He has done for my soul.
¹⁷I cried to Him with my mouth,
And He was extolled with my tongue.
¹⁸If I regard wickedness in my heart,
The Lord will not hear;
¹⁹But certainly God has heard;
He has given heed to the voice of my prayer.
²⁰Blessed be God,
Who has not turned away my prayer
Nor His lovingkindness from me.

66:16 "Come and hear, all who fear God" This phrase starts off with two Qal imperatives (see note at Ps. 66:5). The Bible does not teach universalism, but it does teach God's universal offer of grace to those who respond (cf. John 1:12; 3:16,36; 6:40; 11:25-26; Rom. 10:9-13). God responds to those who respond to Him. But notice the condition, "all who fear God."

▣ "And I will tell of what He has done for my soul" As verse 9 expressed the corporate life of Israel, so verses 13-15 and 16-20 express the individual life of this one worshiper (i.e., the psalmist). He describes his prayer life. Usually the Psalms start out with an individual and end in corporate praise but this Psalm is the opposite.

66:17 As there was no silent reading in the ANE, so too, no silent prayers (note 1 Sam.1:13).

66:18 Attitude is crucial. See Special Topic: Prayer Unlimited, Yet Limited at Ps. 64:1. Human unconfessed sin blinds the individual to God's presence and love. There are consequences in time and eternity to sin for both the believer and the unbeliever.

66:19 Faithful followers believe that God hears (cf. Ps. 18:6) and will respond appropriately! This is a faith assurance, not a certainty (see SPECIAL TOPIC: ASSURANCE at Ps. 51:11b).

66:20 "Blessed be God" Blessing (BDB 138, KB 159, Qal passive participle, cf. Ps. 68:35) comes from God and to God. There is no blessing apart from Him. He should be blessed/praised for

1. who He is (cf. Ps. 66:10-12; 2 Cor. 1:3)

2. what He has done (cf. Ps. 66:1-3)

3. what He is doing

4. what He will bring to pass (cf. Ps. 66:4,8)!

▣ "lovingkindness" See Special Topic at Psalm 5:7.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. How is Psalm 66 related to 65 and 67?

2. Why is verse 3 so difficult to translate?

3. Is there any biblical evidence for national angels (cf. Daniel 10)?

4. Why does God test individuals and nations?

5. List the items that relate to prayer in verses 17-20.

Psalm 67

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Nations Exhorted to Praise God Deeds MT Intro For the choir director; with stringed instruments. A Psalm. A Song	An Invocation and A Doxology	Thanksgiving for A Good Harvest	A Song of Thanksgiving	Harvest Song
67:1-7	67:1-2	67:1-3	67:1-2	67:1-2
	67:3-4		67:3	67:3
		67:4-5	67:4	67:4
	67:5-7		67:5	67:5
		67:6-7	67:6-7	67:6-7

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm, like Psalm 65 and Psalm 66, has a universal element (cf. Ps. 67:2,3,4,5,7, esp. Ps. 67:2). The goal of YHWH is

1. that the world may know Him (Ps. 67:2a)

2. that the world may be saved (Ps. 67:2b)

He makes Himself known through His

1. acts of creation

2. acts of election (i.e., Abraham and his seed)

3. acts of redemption (i.e., especially the Exodus, Wilderness Wanderings, and return from exile)

4. these acts are recorded for all to read in Scripture

5. future acts by promise and prophecy through the Messiah

B. This Psalm is characterized by the use of jussives.

1. God's acts

a. God be gracious, Ps. 67:1 — BDB 138, KB 159, Piel imperfect used in a jussive sense

b. God bless, Ps. 67:1 — BDB 138, KB 159, Piel imperfect used in a jussive sense

c. God cause His face to shine upon, Ps. 67:1 — BDB 21, KB 24, Hiphil jussive

d. God bless, Ps. 67:7 — BDB same as b

2. the people's response

a-b. the people praise (twice), Ps. 67:3 — BDB 392, KB 389, Hiphil imperfect used in a jussive sense

c. the nations be glad, Ps. 67:4 — BDB 970, KB 1333, Qal imperfect used in a jussive sense

d. the nations sing for joy, Ps. 67:4 — BDB 943, KB 1247, Piel imperfect used in a jussive sense

e-f. repeat of verse 3 (i.e., a-b)

C. I have enjoyed so much the insights of Derek Kidner. His commentary on Genesis and Psalms in the Tyndale OT series is a blessing to me. At the beginning of his comments on this Psalm, he says:

"If a psalm was ever written round the promises to Abraham, that he would be both blessed and made a blessing, it could well have been such as this" (p. 254).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 67:1-7
¹God be gracious to us and bless us,
And cause His face to shine upon us— Selah.
²That Your way may be known on the earth,
Your salvation among all nations.
³Let the peoples praise You, O God;
Let all the peoples praise You.
⁴Let the nations be glad and sing for joy;
For You will judge the peoples with uprightness
And guide the nations on the earth. Selah.
⁵Let the peoples praise You, O God;
Let all the peoples praise You.
⁶The earth has yielded its produce;
God, our God, blesses us.
⁷God blesses us,
That all the ends of the earth may fear Him.

67:1 Verse 1 is a prayer that has a universal redemptive flavor. YHWH desires that all humans made in His image and likeness (cf. Gen. 1:26-27) be restored to fellowship following the rebellion and sin of Adam and Eve in Genesis 3. The promise of Gen. 3:15 is directed to all humans (there is no Israel until the call of Abram in Genesis 12).

The salvation/restoration of the damaged "image" has been God's unalterable goal since the Fall (i.e., Isa. 2:2-4; 45:22; 52:10; 56:7; Micah 4:1-2). See the Special Topic: YHWH's Eternal Redemptive Psalm at Psalm 2 Introduction. It clearly states my basic theological presupposition and theological grid!

▣ "us" Who is the "us" (twice in Ps. 67:1 and Ps. 67:6b, 7a)? From the reference to Numbers 6 (i.e., the Aaronic blessing) one would assume Israel (cf. Ps. 4:6), but notice the other references.

1. the peoples, Ps. 67:3,4b,5a

2. all the peoples, Ps. 67:3,5b

3. the nations, Ps. 67:4a

4. the nations of the earth, Ps. 67:4c

5. all the ends of the earth, Ps. 67:7b

God desires the salvation of all (cf. John 3:16-17; 4:42; Acts 2:17; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:1-2; 4:9-10).

▣ "Selah" See note at Psalm 3:2 and Introduction to Psalms, VII.

▣ "cause His face to shine upon us" This wording of the blessing of YHWH's personal presence and fellowship comes from the Aaronic blessing of Num. 6:22-27. The imagery is often repeated in the Psalms (cf. Ps. 4:6; 31:16; 80:3,7,19; 119:135).

67:2 "Your way" The way of God refers to His revelation. See the SPECIAL TOPIC: TERMS FOR GOD'S REVELATION at Ps. 1:2. Note the theological parallel at Ps. 16:11.

The theological concept of biblical faith as a way/road is crucial (see Psalm 1). Jesus described it as a gate and a road (cf. Matt. 7:13-27), a personal encounter followed by a Christ-centered life (cf. James 2:14-26). I have included the notes from my commentary on Acts 9:2 below.

Acts 9:2 "The Way" This was the early designation for believers (cf. Ps. 19:9,23; 22:4; 24:14,22 and possibly 18:25,26). It has an OT background, speaking of lifestyle faith (cf. Ps. 1:1; 16:11; 119:105; 139:24; Pro. 4:10-19). Jesus uses this concept in Matt. 7:14 and uses the title for Himself in John 14:6. Christianity is a personal encounter followed by a daily relationship.

▣ "earth" See Special Topic at Psalm 1:2. Context determines meaning!

67:4 This verse cannot be negative (i.e., judgement only) because the judgment of God on uprightness will cause the nations to

1. be glad

2. sing for joy

3. be guided by God

The idea that the nations will be led by God takes on more significance when one notices the number of times (past, present, future) this term (BDB 634) is used of Israel (cf. Deut. 32:12; Neh. 9:12; Ps. 5:8; 23:3; 31:3; 43:3; 73:24; 78:14,53,72; 107:30; 139:10; 143:10). Now this same divine leadership is available for a repentant, believing, Gentile world (cf. Jer. 16:19).

67:6 The covenants of the OT promised agricultural blessings for those who obeyed the covenant (i.e., Leviticus 26; Deuteronomy 27-28). This verse implies a repentant believing group among the peoples of the earth. It has an eschatological thrust.

The Bible begins in agricultural abundance (i.e., Garden of Eden) and ends with the same imagery (Revelation 21-22). This implies that the place of fellowship between God and humanity is a restored Garden of Eden (i.e., a cleansed and restored earth). There is no way to know if this is imagery or prophecy.

Many scholars have seen this Psalm as a harvest blessing based on this verse. However, the abundance of universal elements makes this doubtful. This Psalm is about God's desire for all the nations to know Him (cf. Ps. 67:2) and follow Him (Ps. 67:4) and, thereby be blessed (Ps. 67:6)!

67:7 "That all the ends of the earth may fear Him" This is the use of the word "fear" (BDB 431, KB 432) in the sense of awe, respect, reverence. This universal theme is also stated in Ps. 22:27 and 33:8.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. To whom is this Psalm addressed?

2. Why is verse 2 so theologically significant? Is this theme unique to this Psalm?

3. Explain verse 4 in your own words. Is it positive or negative?

4. Will heaven be a restored earth?

5. Is the theological thrust of this Psalm unique to the Psalter?

Psalm 68

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The God of Sinai and of the Sanctuary MT Intro For the choir director; with stringed instruments. A Psalm of David. A Song	The Glory of God in His Goodness to Israel	Liturgy for a Festival Celebration in the Temple	A National Song of Triumph	An Epic of Israel's Glory
68:1-4	68:1-3	68:1-3	68:1-3	68:1-2
				68:3-4
	68:4	68:4	68:4
68:5-6	68:5-6	68:5-6	68:5-6	68:5-6
68:7-10	68:7-10	68:7-10	68:7-10	68:7-8
				68:9-10
68:11-14	68:11-14	68:11-14	68:11-14	68:11-12
				68:13-14
68:15-18	68:15-16	68:15-16	68:15-16	68:15-16
	68:17-18	68:17-20	68:17-18	68:17-18
68:19-23	68:19-20		68:19-20	68:19
				68:20-21
	68:21-23	68:21-23	68:21-23
				68:22-23
68:24-27	68:24-27	68:24-27	68:24-27	68:24-25
				68:26-27
68:28-31	68:28-31	68:28-31	68:28-31	68:28-29
				68:30-31
68:32-35	68:32-35b	68:32-35c	68:32-35c	68:32-24a
				68:34b-35c
	68:35c	68:35d	68:35d	68:35d

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. It is difficult to find a unifying theme in this Psalm. It is possibly an anthology of YHWH's acts on Israel's behalf (i.e., Exodus, Conquest, establishment of temple in Jerusalem). The NASB Study Bible (p. 805) calls it "A processional liturgy celebrating the glorious and triumphant rule of Israel's God." If this is correct, this Psalm is similar to Nehemiah 9.

B. Some scholars see this Psalm as a composite with no theme.

1. NRSV, The New Oxford Annotated Bible (p. 728) says, "This is the most difficult of the psalms to interpret, and there is no general agreement either as to its meaning as a whole or in many of its details."

2. The UBS Handbook on Psalms (p. 577) says, "both as to text and meaning this psalm is the most difficult of all psalms to understand and interpret. There is no discernable unity in the composition."

3. The Jewish Study Bible (p. 1353) says, "Its vocabulary includes fifteen words found no where else in the Bible, plus other rare words, adding to the difficulty of interpreting it. Indeed, much of it remains obscure, and many consider it to be the most difficult psalm in the Psalter."

4. One reason for the supposition of composition is the numerous names for Deity (see Special Topic at Ps. 1:1) used.

a. Elohim (BDB 43), Ps. 68:1,2,3,4,5,6,7,8 (twice), 9,10,15,16,17,18,21,24 (twice),26,28,31, 32,34,35 (twice).

b. Yah (BDB 43), Ps. 68:4,18

c. Eloah (BDB 43), Ps. 68:8,28 (singular of Elohim)

d. Adonai (BDB 10), Ps. 68:11,17,19,20,22,32

e. Shaddai (BDB 994), Ps. 68:14 (the name of YHWH for the Patriarchs, cf. Exod. 6:3)

f. El (BDB 42), Ps. 68:19,20 (twice), 35

g. YHWH (BDB 217), Ps. 68:20,26

h. King (BDB 572 II), Ps. 68:24

C. Possible outline by themes.

1. military victory

a. vv. 1-4 (unnamed enemies possibly Wilderness Wanderings, Ps. 68:4b)

b. vv. 11-14 (unnamed kings who invade but are defeated)

c. vv. 19-23 (unnamed enemies)

d. vv. 28-31 (Egypt)

2. covenant focus

a. help the least, Ps. 68:5-6

(1) orphans

(2) widows

(3) poor

(4) lonely

b. abundance, Ps. 68:7-10

c. Sinai, Ps. 68:15-18

3. the temple

a. procession of King and people of Israel to the temple, Ps. 68:24-27

b. all peoples praise God (i.e., theme of Psalms 65-68) who reigns from the sanctuary (i.e., Jerusalem, Zion, Mt. Moriah, temple), Ps. 68:32-35

Therefore, I would guess this Psalm is denoting a military victory with a procession to the temple; date unsure!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 68:1-4
¹Let God arise, let His enemies be scattered,
And let those who hate Him flee before Him.
²As smoke is driven away, so drive them away;
As wax melts before the fire,
So let the wicked perish before God.
³But let the righteous be glad; let them exult before God;
Yes, let them rejoice with gladness.
⁴Sing to God, sing praises to His name;
Lift up a song for Him who rides through the deserts,

Whose name is the Lord, and exult before Him.

68:1-4 This first strophe has several Qal imperfects which may be used in a jussive sense. The verbs "May. . ." and "Let. . ." are markers of this grammatical form.

1. let God arise — BDB 877, KB 1086, Qal imperfect

2. let His enemies be scattered — BDB 806, KB 918, Qal imperfect

3. let those who hate Him flee before Him — BDB 630, KB 681, Qal imperfect

4. let the wicked perish — BDB 1, KB 2, Qal imperfect

5. let the righteous be glad — BDB 970, KB 1333, Qal imperfect

6. let them exult before God — BDB 763, KB 836, Qal imperfect

7. let them rejoice with gladness — BDB 965, KB 1314, Qal imperfect

▣ Notice the different ways of characterizing God's enemies.

1. enemies, Ps. 68:1a — BDB 33, KB 38, Qal active participle (lit. "those hostile to")

2. "those who hate Him," Ps. 68:1b — BDB 971, KB 1338, Piel participle

3. the wicked, Ps. 68:2c — BDB 957

They are to "be scattered," "flee," "driven away," "melted," "perish," but the righteous will

1. be glad, Ps. 68:3a

2. exult, Ps. 68:3a

3. rejoice with gladness, Ps. 68:3b

4. sing to God, Ps. 68:4a — BDB 1010, KB 1479, Qal imperative

5. sing praises to His name, Ps. 68:4a — BDB 274, KB 273, Piel imperative

6. cast up a highway for Him, Ps. 68:4b — BDB 699, KB 757, Qal imperative

7. exult before Him, Ps. 68:4c — BDB 759, KB 831, Qal imperative

68:1 "Let God (Elohim). . .arise" This could be understood in two senses.

1. arise from His throne so as to act

2. the ark of the covenant being carried into battle before the army of Israel (cf. Num. 10:35)

68:2 Several metaphors of defeat.

1. like smoke evaporating

2. like smoke before a strong wind

3. like wax melting at YHWH's presence (cf. Ps. 97:5; Micah 1:4)

4. perishing (i.e., cause to vanish, BDB 1)

68:4 This verse has four imperatives which denote the actions of the righteous.

1. sing to God — temple activity

2. sing praises to His name — temple activity

3. cast up a highway for Him — royal metaphor of preparation, cf. Isa. 35:6-10; 40:3-4; 57:14; 62:10

4. exult before Him — temple activity

The unifying theme of this Psalm is temple worship (cf. Ps. 68:5,24-27,29,35).

▣ "who rides through the deserts" The concept of YHWH riding on the clouds (cf. Ps. 68:33) is an allusion to Ba'al, the storm god of the Canaanite pantheon who brought rain. Often the titles of pagan gods are attributed to YHWH, who is the only true God (cf. Deut. 33:26; Isa. 19:1).

The MT has "deserts" (BDB 787) but KB 879 suggests "clouds" from Ugaritic root (cf. Ps. 104:3). This fits the context best (cf. NKJV, NRSV, TEV, NJB, JPSOA, REB, cf. Ps. 18:9-15).

The ASV takes the root ערב (BDB 787) as referring to "Arabia" (cf. 2 Chr. 17:11; 21:16; 22:1; 26:7). See Contextual Insights, C. 1.

The LXX takes the root מערב (BDB 591 II) meaning "west."

The Targums, followed by the Peshitta and late King James, has "heaven," cf. Ps. 68:33.

NASB (UPDATED) TEXT: PSALM 68:5-6
⁵A father of the fatherless and a judge for the widows,
Is God in His holy habitation.
⁶God makes a home for the lonely;
He leads out the prisoners into prosperity,
Only the rebellious dwell in a parched land.

68:5-6 Notice the types of persons God acts as advocate on their behalf (i.e., Exod. 22:23).

1. orphans — Exod. 22:22; Deut. 14:29; 24:17; Ps. 146:9; Isa. 1:17; Jer. 7:6; James 1:27

2. widows — Exod. 22:22; Deut. 14:29; 24:17; Ps. 146:9; Isa. 1:17; Jer. 7:6; James 1:27

3. lonely — BDB 402, KB 405, from Arabic "to be alone"

4. poor — Job 31:16-20; Ps. 69:33 (lit. "bondman," BDB 64); YHWH provides for the "needy" (BDB 776) in Ps. 68:10

Notice that in verse 6 there is a distinction between the characteristic, ongoing actions of God

1. makes a home (lit. "causes to dwell") — BDB 442, KB 444, Hiphil participle

2. leads out — BDB 422, KB 425, Hiphil participle

for the poor and needy as contrasted with the permanent dwelling (BDB 1014, KB 1496, Qal perfect) of the stubborn/rebellious who will not change (BDB 710, KB 770, Qal participle) and who will dwell in a "parched land" (BDB 850, only here in the OT, but which is common imagery of the lack of YHWH's presence and a sign of His judgment, cf. Ps. 78:17; 107:34,40).

▣ "the rebellious dwell in a parched land" One wonders if these rebels are the same people referred to in verses 1-2. But the context of verses 5-6 implies they are unfaithful covenant Israelites.

Note that prosperity marks the faithful followers, while lack of rain marks the rebels. This type of theology based on covenant obedience (cf. Leviticus 26; Deuteronomy 27-30) is known as "the two ways" (cf. Ps. 68:7-10; Deut. 30:15-20; Psalm 1).

NASB (UPDATED) TEXT: PSALM 68:7-10
⁷O God, when You went forth before Your people,
When You marched through the wilderness, Selah.
⁸The earth quaked;
The heavens also dropped rain at the presence of God;
Sinai itself quaked at the presence of God, the God of Israel.
⁹You shed abroad a plentiful rain, O God;
You confirmed Your inheritance when it was parched.
¹⁰Your creatures settled in it;
You provided in Your goodness for the poor, O God.

68:7-10 The emphasis on "the two ways" continues. This strophe seems to merge

1. the Wilderness Wandering Period (i.e., Israel led by YHWH in the cloud, cf. Exod. 13:21; 14:19,24; Ps. 78:14; 105:39) and miraculously provided for (i.e., water, manna, quail)

2. the agricultural abundance of the Promised Land (i.e., the trans-Jordan and Canaan)

68:7 "when You went forth before Your people" This is an idiom of "holy war." The battles were YHWH's victory. He went before His people into battle (cf. Jdgs. 4:14; 2 Sam. 5:24). This was often symbolized as the ark of the covenant being carried by Levites at the head of the army.

▣ "When You marched through the wilderness" This implies the Wilderness Wandering Period (cf. Jdgs. 5:4-5). YHWH protected, guided, provided all Israel needed as they wandered some forty years before entering Canaan because of their unbelief (cf. Numbers 13-14). YHWH was so attentive to Israel during this time that the later rabbis called it "the honeymoon period between YHWH and Israel."

▣ "Selah" See note at Psalm 3:2 and Introduction to Psalms, VII.

68:8 "The earth quaked" This was both a metaphor for YHWH's presence (cf. Joel 2:10; Matt. 27:51) and a literal physical manifestation of His presence (cf. Exod. 19:16-18; Jdgs. 5:4-5).

▣ Notice that "God of Sinai" (i.e., the giving of the law, cf. Exodus 19-20) is parallel with the "God of Israel." The author uses several different names for "God" (see Contextual Insights, B, 4). The uniqueness of Israel was the presence of YHWH (monotheism) and His revelation of Himself through deed, promise, and written revelation (the OT).

68:9 "Your inheritance" This term (BDB 635) could refer to

1. the covenant people (cf. Deut. 32:9; 1 Kgs. 8:51; Joel 3:2; Jer. 10:16)

2. the land of Canaan (cf. Ps. 79:1; Jer. 2:7)

The term "land" (BDB 75, KB 90) is used of all the earth (cf. Exod. 19:5) but especially of Canaan (cf. Lev. 25:23; Deut. 32:43; 2 Chr. 7:20; Isa. 14:2,25; Ezek. 36:5). See Special Topic at Psalm 1:2.

68:10

NASB"creatures settled in it"
NKJV"Your congregation dwelt in it"
NRSV"your flock found a dwelling in it"
TEV"your people made their home there"
LXX"your animals live in it"
NJB"Your family found a home"
JPSOA"Your tribe dwells there"

The LXX translated this as "animals," but the feminine (BDB 312) means "a related community" (cf. 2 Sam. 23:13; 1 Chr. 11:15).

NASB (UPDATED) TEXT: PSALM 68:11-14
¹¹The Lord gives the command;
The women who proclaim the good tidings are a great host:
¹²"Kings of armies flee, they flee,
And she who remains at home will divide the spoil!"
¹³When you lie down among the sheepfolds,
You are like the wings of a dove covered with silver,
And its pinions with glistening gold.
¹⁴When the Almighty scattered the kings there,
It was snowing in Zalmon.

68:11-14 This strophe, like Ps. 68:1-4 and 19-23, has a military theme. Because of verses 11b and 12b it may refer to (1) Joshua's conquest of Canaan or (2) an invasion of Canaan/Israel that was defeated.

68:11-12 This refers to the news of the divinely-given victory. The quote of the women who bore the good news is recorded in verse 12. Women rejoicing over a military victory and shouting about God's acts is also recorded in the "Song of Miriam" in Exod. 15:20-21.

NASB, NKJV"she who remains at home"
NRSV, TEV,
NRSV, REB"the women at home"
NJB"the fair ones at home"
JPSOA"housewives"

The MT has "pastures" (BDB 627 II) but all English translations change the root to "women."

1. pastures — נוה

2. women — נצוה

68:13 This verse is understood in several ways.

1. the dove (cf. Ps. 68:13b-c) is a name for YHWH, as is Shaddai (i.e., Almighty) — NJB

2. it is a sarcastic allusion to the fact that some did not go to war (i.e., 13a, TEV; cf. Jdgs. 5:15-16)

3. it is a way of referring to victorious Israel

4. it is part of the spoils of battle (i.e., captured carved/molded treasure, possibly related to the worship of Ishtar, Astarte)

5. a reference to the clothing of the women messengers of verse 11 (Kidner, Tyndale Commentary, p. 259)

6. the war banners of the fleeing enemy (IVP Bible Background Commentary, p. 538)

7. the release of doves was part of the victory celebration (F. F. Bruce, Answers to Questions, pp. 23-24)

▣ "sheepfolds" This word (BDB 1046, KB 1637) is rare. This translation is based on Jdgs. 5:16. A similar word is found in Ezek. 40:43, translated "hooks." It could mean "cooking fire" or "cooking pot" (BDB 1046).

68:14 "the Almighty" See Contextual Insights, B, 4).

NASB, NRSV"there"
NKJV"in it"

The MT has a feminine preposition (BDB 88) which seems to link back to verse 10 (i.e., the place where the community of YHWH's inheritance dwells).

▣ "Zalmon" This is a mountain near Shechem (cf. Jdgs. 9:48). BDB suggests it refers to a mountain east of the Jordan. This is because of the name "Bashan" in Ps. 68:15.

The NJB translates it as "Dark Mountain," because of an Akkadian root related to one of David's men from the tribe Benjamin (cf. 2 Sam. 23:28).

The ABD (p. 1039) adds a third suggestion, that it comes from an Arabic root meaning "light" or "splendor."

The reference to "snowing" is also problematic. It could refer to

1. a divine act during the battle, like the rain of Judges 4-5

2. figurative of sowing a defeated place with salt (cf. Jdgs. 9:45)

3. figurative of he bleached bones of the dead soldiers (IDB, vol. 4, p. 933)

4. a way to designate the historical date of the defeat of the invaders

5. the verb "snow" is a Hiphil jussive in form, therefore, "let it snow on Zalmon" (i.e., a predictive sign of the divine victory)

6. the enemy's weapons lying on the ground abandoned as they fled (NASB Study Bible, p. 806)

NASB (UPDATED) TEXT: PSALM 68:15-18
¹⁵A mountain of God is the mountain of Bashan;
A mountain of many peaks is the mountain of Bashan.
¹⁶Why do you look with envy, O mountains with many peaks,
At the mountain which God has desired for His abode?
Surely the Lord will dwell there forever.
¹⁷The chariots of God are myriads, thousands upon thousands;
The Lord is among them as at Sinai, in holiness.
¹⁸You have ascended on high, You have led captive Your captives;
You have received gifts among men,
Even among the rebellious also, that the Lord God may dwell there.

68:15-18 This strophe is about Mt. Sinai (i.e., Mt. Horeb) as God's special dwelling place. Other mountains of other nations are jealous (cf. Ps. 68:16).

68:15

NASB, NKJV,
NJB, LXX"a mountain of God"
NRSV, TEV"O mighty mountain"
JPSOA"O majestic mountain"
REB"a lofty hill"

The Hebrew term Elohim (BDB 43) can be used in an intensive sense (#2c, cf. Job 1:16).

This same mountain is called "a mountain of many peaks" in the next line of poetry. This term (BDB 148, KB 174) is found only here in the OT. It may mean

1. many peaks (i.e., a mountain range)

2. round peak

68:16b,c Usually YHWH"s permanent dwelling place is the ark of the covenant, which came to abide in Jerusalem on Mt. Moriah (cf. Deut. 12:5; Ps. 87:1-2; 132:13-14), but here we are speaking of the Exodus. YHWH manifested Himself on Mt. Sinai/Mt. Horeb (cf. Exodus 19-20), where He gave the law to Moses before there was an ark of the covenant.

▣ "look with envy" This is a personification of the jealous mountains of Bashan. The verb (BDB 952, KB 1280, Piel imperfect) is found only here in the OT. It is used in a similar way in Ecclesiasticus 14:22 ("observe stealthily").

68:17 The imagery of this verse alludes to Deut. 33:2-5, where it denoted YHWH coming to Sinai with His holy angelic entourage (cf. Dan. 7:10; Rev. 5:11).

YHWH used Mt. Sinai as the location to meet Israel in a covenant-making revelation, but He chose Mt. Moriah in Jerusalem as the place for His presence (i.e., the ark of the covenant) to dwell permanently (cf. Ps. 68:16).

▣ "thousands upon thousands" This is a Hebrew construct of BDB 48 and 1041. The second word is found only here in the OT. BDB defines it as "repetition" or "redoubled." The context and parallelism help define the term.

68:18 In context this refers to God

1. going to the top of Mt. Sinai

2. as a military metaphor of tribute paid the victor

Paul quotes this verse in Eph. 4:8, but from a Targum translation that changes "received" to "give." This noticeably alters the meaning of the MT. The Peshitta has

"Thou has blessed men with gifts; but rebellious men shall not dwell before the presence of God."

It is surely possible that the implication of the MT is that God receives the gifts of the nations and redistributes them to His people (see Gleason Archer, Encyclopedia of Bibld Difficulties, pp. 404-405).

The rabbis saw Psalm 68 as related to YHWH giving the law to Moses on Mt. Sinai. They would have interpreted the "received/given" dynamic as referring to the Mosaic Law, but Paul saw it as the new age in Christ. He empowers His church with new revelation (cf. G. B. Caird, The Language and Imagery of the Bible, p. 170).

In the context of verses 15-18, verse 18 must refer to YHWH's "holy war," whereby the enemies of Israel, both in transit (i.e., wilderness wanderings) and the conquest of Canaan, are defeated. This may be an allusion to "the blessings of Moses" in Deuteronomy 33 being extended to the later conquest and habitation of Canaan.

NASB (UPDATED) TEXT: PSALM 68:19-23
¹⁹Blessed be the Lord, who daily bears our burden,
The God who is our salvation. Selah.
²⁰God is to us a God of deliverances;
And to God the Lord belong escapes from death.
²¹Surely God will shatter the head of His enemies,
The hairy crown of him who goes on in his guilty deeds.
²²The Lord said, "I will bring them back from Bashan.
I will bring them back from the depths of the sea;
²³That your foot may shatter them in blood,
The tongue of your dogs may have its portion from your enemies."

68:19-23 Because "Bashan" is mentioned in verse 15 and verse 22, there must be a connection between the military-oriented strophes of verses 11-14 and 19-23. There are several obvious truths.

1. God is with Israel

2. God will deliver them from their enemies.

This strophe uses three names for Deity (see Special Topic at Ps. 1:1).

1. Adonai, Ps. 68:19,20,21

2. El, Ps. 68:19b (twice)

3. YHWH, Ps. 68:20

68:19 "who daily bears our burden" This may denote

1. YHWH's constant presence with Israel

2. Israel's constant need of a savior/salvation/deliverance (spiritually and/or physically, cf. Ps. 65:5)

The truth that YHWH carries His own is found in Ps. 55:22; Isa. 46:4.

68:20-23 These verses emphasize YHWH's deliverance of the Israelite army (some died but most were saved). Their enemies may run but they cannot escape (cf. Ps. 68:22; Amos 9:1-4).

Verse 23 contains idioms of defeat and shame.

1. bathe your feet in blood (cf. Ps. 58:10; common idiom in Canaanite literature used of Ba'al and Anath)

2. dogs eat the dead enemy soldiers (cf. 1 Kgs. 21:19; Jer. 15:3)

68:21 "the hairy crown" This is imagery for a person's scalp (cf. Deut. 32:42). Long hair was an OT symbol of dedication to God (cf. Numbers 6), but here of defeated enemies, possibly referring to their dedication to a pagan god and refusal to acknowledge YHWH.

68:22 "from Bashan" It is difficult to know if "Bashan" (BDB 143, בשׁן) should be

1. linked to verse 15 as a geographical location

2. emended to בתן, a Ugaritic root for "serpent," which would parallel "the depths of the sea"in the next line (NEB, cf. Amos 9:3, where the same parallelism occurs with the Hebrew word for "serpent"). The "depths" are also linked to the Exodus where YHWH split the sea and Pharaoh's elite bodyguard drowned (cf. Exod. 15:5; Neh. 9:11).

NASB (UPDATED) TEXT: PSALM 68:24-27
²⁴They have seen Your procession, O God,
The procession of my God, my King, into the sanctuary.
²⁵The singers went on, the musicians after them,
In the midst of the maidens beating tambourines.
²⁶Bless God in the congregations,
Even the Lord, you who are of the fountain of Israel.
²⁷There is Benjamin, the youngest, ruling them,
The princes of Judah in their throng,
The princes of Zebulun, the princes of Naphtali.

68:24-27 This strophe describes a procession to the temple. Possibly the ark, which was taken into battle, is returned.

There are several groups mentioned or implied in the throng.

1. the Israeli king as a representative of YHWH, the true King

2. Levitical singers and musicians

3. maidens with tambourines (cf. Exod. 15:20; Jdgs. 11:34; Jer. 31:4)

4. the thirteen tribes represented by

a. Benjamin

b. Judah

c. Zebulun

d. Naphtali

68:24

NASB, NKJV"They have seen"
NRSV"are seen"
TEV"seen by all"
NJB"for all to see"
JPSOA"Men see"

The question is, who sees? Is it the Israelite worshiper or all the opposing nations? The strophe implies Israel but the Psalm as a whole implies "the nations" (cf. Ps. 68:28-31, 32-35).

▣ "procession" The term (BDB 237) is used only here for

1. people of Israel coming to the temple

2. Deity coming to the temple

▣ "my King" The first specific mention of YHWH as King is 1 Sam. 8:4-9.

▣ "sanctuary" This term (BDB 871) is used of

1. places set apart as sacred by God's presence

2. the tabernacle and its courts

3. the temple and its surrounding areas

4. Jerusalem and its hills

68:26 "Bless God" This is a Piel imperative. Israel must praise YHWH for His character and His actions!

▣ "the fountain of Israel" This is a unique phrase. It seems to refer to YHWH's calling of the Patriarchs and His involvement in their barren wives having children. The only oblique possible parallel reference is found in Isa. 48:1.

68:27 There has been much speculation about why only some tribes are mentioned. I think there are three possibilities.

1. they represent the entire Promised Land

a. Judah and Benjamin the south (i.e., Judah)

b. Zebulun and Naphtali the north (i.e., Israel)

2. they represent the wives of Jacob (i.e., source of the 13 tribes)

a. Rachel

(1) Judah

(2) Benjamin

b. Leah — Zebulun

c. Bilhah — Naphtali

d. Zelph — no child listed

3. they represent the smallest tribe to the largest

▣ "the youngest" The MT has "the least of them" (BDB 859 I). This could mean

1. Benjamin the youngest son of Rachel

2. a small tribe, but Israel's first king, Saul, came from it

NASB"in their throng"
NKJV"and their company"
NRSV"in a body"
TEV"with their group"
NJB"in bright-colored robes"
JPSOA"who command them"

The MT has רגמתם (BDB 920), which could refer to

1. רגם — to kill by stoning ("sling," מרגמה, BDB 920)

2. רגמה — heap of stones or crowd of people (BDB 920)

3. רגשׁה — throng (BDB 921)

The NJB emends the word (1) to ברקמתם, "to embroidery" (BDB 140) or (2) "variegated stuff," רקמה (cf. Ps. 45:13b-14a). The UBS Text Project (p. 293) gives "crowd" a "B" rating (some doubt), but it is not specific about the root (i.e., #2 or #3).

NASB (UPDATED) TEXT: PSALM 68:28-31
²⁸Your God has commanded your strength;
Show Yourself strong, O God, who have acted on our behalf.
²⁹Because of Your temple at Jerusalem
Kings will bring gifts to You.
³⁰Rebuke the beasts in the reeds,
The herd of bulls with the calves of the peoples,
Trampling under foot the pieces of silver;
He has scattered the peoples who delight in war.
³¹Envoys will come out of Egypt;
Ethiopia will quickly stretch out her hands to God.

68:28-31 This strophe is somehow related to YHWH's defeat of Egypt. It is uncertain whether it is the Exodus or a later military invasion.

However, with the defeat comes a wonderful offer to come worship YHWH in Jerusalem (cf. Ps. 68:31; Isa. 19:19-22; 45:14). It is this universal emphasis (cf. Ps. 68:32-35) that links Psalm 65-68.

68:28 The power/strength (BDB 738) is God's and He has displayed it on behalf of His people to attract the nations to Himself.

68:29

NASB, NKJV,
NRSV"because"
TEV, NJB,
JPSOA"from"
LXX"resulting"
NET Bible"as you come out of"

The MT has a preposition that could be understood in several ways. It seems to allude to verse 1, where YHWH rises for action on behalf of Israel in battle.

68:30 "rebuke" This is a Qal imperative (BDB 172, KB 199). This term is used of God's judgment of the nations in Ps. 9:5; Isa. 17:13. It seems to be used here of Egypt (cf. Ezek. 29:3; 32:2; possibly Isa. 27:1). She and the nations to the south (i.e., Ethiopia/Cush) are both specifically named in verse 31.

The NET Bible (p. 934) translates it as "war cry."

NASB, NRSV"trampling under foot"
NKJV"Til everyone submits"
TEV"until they all bow down"
NJB"who bow down"
JPSOA"till they come cringing"

The MT has "stamp," "tread," "foul by stamping/treading" (BDB 952, KB 1279, cf. Pro. 25:26). The same root (in an imperative form) means "to humble yourself." Possibly both meanings allude to Ezek. 32:2 or 34:18, where this same verb is used of Egypt being humbled.

▣ "the pieces of silver" Again rare words or textual corruptions have caused the English translations to be uncertain.

The word "pieces," רץ, which BDB suggests means "piece" or "bar").

It is possible to emend it to בצר (BDB 131 I), which means "precious ore" (cf. Job 22:24, cf. NIDOTTE, vol. 1, pp. 699-700), possibly "gold." If so, then a translation of the line of poetry (Ps. 68:30c) would be "bowed down with gold and silver" (i.e., a tribute to YHWH).

68:31

NASB, NKJV,
REB, LXX"Envoys will come out of Egypt"
NRSV"Let bronze be brought from Egypt"
TEV"Ambassadors will come from Egypt"
NJB"from Egypt nobles will come"
JPSOA"tribute bearers shall come from Egypt"

The UBS Text Project (p. 297) gives "things of bronze" (BDB 365) a "B" rating (some doubt). It occurs only here in the OT. The other translations follow ancient versions and rabbinical speculation.

It is possible to see Ps. 68:30c and Ps. 68:31a,b as referring to tribute brought to God by North African nations (JPSOA).

1. gold

2. silver

3. bronze

▣ "will quickly stretch out her hands to God" This fits the understanding of the previous note. There is no need to emend the verb "run" (BDB 930, KB 1207, Hiphil imperfect) to "stretch out" (NEB) when the MT is an idiom of the same reality.

NASB (UPDATED) TEXT: PSALM 68:32-35
³²Sing to God, O kingdoms of the earth,
Sing praises to the Lord, Selah.
³³To Him who rides upon the highest heavens, which are from ancient times;
Behold, He speaks forth with His voice, a mighty voice.
³⁴Ascribe strength to God;
His majesty is over Israel
And His strength is in the skies.
³⁵O God, You are awesome from Your sanctuary.
The God of Israel Himself gives strength and power to the people.
Blessed be God!

68:32-35 This strophe reinforces the universal worship of YHWH in Jerusalem alluded to in verse 31.

Notice the imperatives.

1. sing to God — BDB 1010, KB 1479, Qal imperative

2. sing praises to the Lord — BDB 274, KB 273, Piel imperative

3. ascribe strength to God — BDB 678, KB 733, Qal imperative, cf. Ps. 29:1-2; 1 Chr. 16:28-29

YHWH is described as

1. who rides upon the brightest heavens (i.e., on the storm clouds)

2. who speaks forth with a mighty voice (i.e., thunder, cf. Isa. 30:30; Rev. 11:19; 14:2; 16:17-18)

3. majesty is over Israel

4. strength is in the skies

5. awesome from the temple

6. gives strength and power to His people

7. is blessed by them

68:33a This imagery goes back to Deut. 33:26 and is alluded to in Ps. 18:10, also note Ps. 68:4b.

The "highest heavens" denotes the clouds of earth (cf. Ps. 68:34c), not the dwelling place of God.

His mighty voice is an allusion to creation by the spoken word in Genesis 1.

69:35 "awesome" This description goes back to Deut. 7:21; 10:17, also note Ps. 47:2 and 66:5. It refers to YHWH's holy character and deeds of covenant deliverance.

▣ "gives strength and power to the people" This may be another allusion to

1. the Exodus

2. the Wilderness Wanderings

3. the Conquest of Canaan

4. His ongoing presence with Israel

Psalm 69

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Cry of Distress and Imprecation on Adversaries MT Intro For the choir director; with stringed instruments. According to Shoshannim. A Psalm of David.	An Urgent Plea for Help in Trouble	Prayer for Deliverance From Personal Enemies	A Cry For Help	Lament
69:1-4	69:1-3	69:1-3	69:1-3	69:1
				69:2
				69:3
	69:4	69:4	69:4	68:4
69:5-12	69:5-12	69:5	69:5-8	69:5
		69:6-8		69:6a,b
				69:6c,d
				69:7-9
		69:9-12	69:9-12
				69:10-12
69:13-15	69:13-15	69:13-15	69:13-15	69:13
				69:14-15
69:16-19	69:16-18	69:16-18	69:16-18	69:16-18
	69:19-21	69:19-21	69:19-21	69:19-20
69:20-21
				69:21-23
69:22-28	69:22-28	69:22-29	69:22-28
				69:24-26
69:29-33	69:29-33		69:29-33
				69:27-28
				69:29-31
		69:30-33
				69:32-34
69:34-36	69:34-36	69:34-36	69:34-36
				69:35-36

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm uses the two most common names for God.

1. Elohim (i.e., a title that focuses on Deity as creator, sustainer, and provider of all life of this planet) — Ps. 69:1,6,13,29,30,32,35 (also a variant form in Ps. 69:3, "God" [Eloah] and Ps. 69:6, "God" [Eloah] of Israel")

2. YHWH (i.e., a title that focuses on Deity as savior, redeemer, covenant-making God)

a. Lord of hosts (see Special Topic at Ps. 1:1), Ps. 69:6

b. YHWH, Ps. 69:13,16,31,33

B. The psalmist feels estranged from life, family, and friends (cf. Ps. 69:8) because of his trust in God (cf. Ps. 69:9).

Jesus uses this Psalm to describe His own feelings of rejection by fellow Jews. The difference is, the psalmist wants revenge and judgment (cf. Ps. 69:22-28), but Jesus asks for His persecutors' forgiveness based on their ignorance (cf. Luke 23:34).

C. This Psalm has many prayers, some expressed as imperatives and some as imperfects used in a jussive sense (see note at verse 6).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 69:1-4
¹Save me, O God,
For the waters have threatened my life.
²I have sunk in deep mire, and there is no foothold;
I have come into deep waters, and a flood overflows me.
³I am weary with my crying; my throat is parched;
My eyes fail while I wait for my God.
⁴Those who hate me without a cause are more than the hairs of my head;
Those who would destroy me are powerful, being wrongfully my enemies;
What I did not steal, I then have to restore.

69:1-4 This strophe is a prayer for deliverance (BDB 446, KB 448, Hiphil imperative) using several metaphors of distress.

1. the waters have come up to my soul (cf. Ps. 69:2b; Ps. 32:6)

2. sink in deep mire (cf. Ps. 40:2)

3. no foothold (BDB 765, only here in the OT, similar to imagery in Ps. 40:2)

He repeats this prayer in verses 14-15. The Jews lived in semi-arid lands and were afraid of water. Even Solomon manned his fleet with Phoenicians, not Jews. Palestine is notorious for its dangerous flash floods in the rainy season.

69:1 "soul" This is literally nephesh (BDB 659). See note at Ps. 3:2. Here it may denote "neck," but if so, this is rare (see possibly Jonah 2:5).

69:2-3 The fluidity of imagery can be seen in the contrast between too much water in verse 2 and a parched throat in verse 3 (BDB 359, the word only here in OT, cf. NIDOTTE, vol. 2, p. 295). Water is a powerful image.

1. waters of creation 4. tears

2. flood 5. necessity for life and health

3. necessary annual rain

69:3-4 Verse 3 is figurative language describing sadness and weeping over the situation the psalmist finds himself in (cf. Ps. 69:10-11). That situation is described in verse 4.

1. many people (i.e., his people) hate him without cause (cf. John 15:25)

2. they want to destroy/kill him

3. they are powerful people (cf. Ps. 69:12)

The psalmist asserts that their hatred and attacks are without cause (cf. Ps. 69:4c). He uses this as a way to denote his innocense in all areas related to the Mosaic covenant. He is not claiming sinlessness (cf. Ps. 69:5). See Special Topic at Ps. 18:20-24.

NASB (UPDATED) TEXT: PSALM 69:5-12
⁵O God, it is You who knows my folly,
And my wrongs are not hidden from You.
⁶May those who wait for You not be ashamed through me, O Lord God of hosts;
May those who seek You not be dishonored through me, O God of Israel,
⁷Because for Your sake I have borne reproach;
Dishonor has covered my face.
⁸I have become estranged from my brothers
And an alien to my mother's sons.
⁹For zeal for Your house has consumed me,
And the reproaches of those who reproach You have fallen on me.
¹⁰When I wept in my soul with fasting,
It became my reproach.
¹¹When I made sackcloth my clothing,
I became a byword to them.
¹²Those who sit in the gate talk about me,
And I am the song of the drunkards.

69:5-12 This strophe describes the situation of all believers. We know we are sinful (Ps. 69:5) but we seek to live godly lives (cf. Ps. 69:9a). In light of this tension the psalmist has several requests.

1. may those who wait (i.e., trust) in You not be ashamed because of me

2. may those who seek You not be dishonored because of me

This psalmist is boldly asserting that his problems are caused by his faith in YHWH (cf. Ps. 69:7,9). It is this aspect of the Psalm that made it a perfect allusion for Jesus (cf. John 2:17). Also note that Paul, in Rom. 15:3, adds the substitutionary aspect (cf. Isaiah 53; Mark 10:45) from Ps. 69:9b to Jesus.

69:5 "my wrongs are not hidden from You" See note at Ps. 44:21.

69:6 "May. . ." This is the first in a series of imperfects used in a jussive sense. This Psalm has many of these.

1. may. . .not be ashamed, Ps. 69:6 — BDB 101, KB 116, Qal imperfect

2. may. . .not be dishonored, Ps. 69:6 — BDB 483, KB 480, Niphal imperfect

3. may. . .not overflow me, Ps. 69:15 — BDB 1009, KB 1474, Qal imperfect

4. may. . .not swallow me up, Ps. 69:15 — BDB 118, KB 134, Qal imperfect

5. may. . .not shut its mouth on me, Ps. 69:15 — BDB 32, KB 37, Qal imperfect

6. may. . .their table. . .become a snare, Ps. 69:22a — BDB 224, KB 243, Qal jussive

7. may it become a trap, Ps. 69:22b — assumed from #6

8. may their eyes grow dim so that they cannot see, Ps. 69:23 — BDB 364, KB 361, Qal imperfect

9. may Your burning anger overtake them, Ps. 69:23 — BDB 673, KB 727, Hiphil imperfect

10. may their camp be desolate, Ps. 69:25 — BDB 224, KB 243, Qal jussive

11. may none dwell in their tents, Ps. 69:25, — same as #10

12. may they not come into Your righteousness, Ps. 69:27 — BDB 97, KB 112, Qal imperfect

13. may they be blotted out of the book of life, Ps. 69:28 — BDB 562, KB567, Niphal imperfect

14. may they not be recorded with the righteous, Ps. 69:28 — BDB 507, KB 503, Niphal imperfect

15. may Your salvation set me securely on high, Ps. 69:29 — BDB 960, KB 1305, Piel imperfect (used in a positive sense)

16. let heaven and earth praise Him, Ps. 69:34 — BDB 237, KB 248, Piel imperfect (used in a positive sense)

All of these (except #15 and 16) express the psalmist's prayers for God to act against his enemies. This is the element of the Psalm that is absent from Jesus' use of this Psalm from the cross.

69:10-11 The psalmist's very acts of prayer and humility became "a reproach" (BDB 357), "a byword" (BDB 605) to his powerful friends (i.e., "those who sit in the gate," Ps. 69:12a), as well as the drunkards (Ps. 69:12b).

▣ "fasting. . .sackcloth" See SPECIAL TOPIC: GRIEVING RITES at Ps. 30:11.

Notice the contrast between the people of verses 5-12.

1. the pious writer who serves God in prayer, fasting, and service

2. the impious at the gate (i.e., place of leadership) who belittle his devotion and make up drunken songs

NASB (UPDATED) TEXT: PSALM 69:13-15
¹³But as for me, my prayer is to You, O Lord, at an acceptable time;
O God, in the greatness of Your lovingkindness,
Answer me with Your saving truth.
¹⁴Deliver me from the mire and do not let me sink;
May I be delivered from my foes and from the deep waters.
¹⁵May the flood of water not overflow me
Nor the deep swallow me up,
Nor the pit shut its mouth on me.

69:13-15 The psalmist continues his prayers. They are expressed

1. to YHWH

2. at an acceptable time

Notice the psalmist's trust in YHWH even amidst his troubled times and knowledge that at the appropriate time He will answer and save (cf. Ps. 32:6; Isa. 49:8; 2 Cor. 6:2). There is an appropriate time (cf. Eccl. 3:1-8).

The psalmist trusts in YHWH's

1. lovingkindness (see Special Topic at Ps. 5:7), Ps. 69:13b

2. faithfulness (see Special Topic at Ps. 12:1), Ps. 69:13c

Notice the two imperatives.

1. answer me — BDB 722, KB 851, Qal imperative, Ps. 69:13c

2. deliver me — BDB 664, KB 717, Hiphil imperative, Ps. 69:14a

Verses 14-15 describe what the psalmist seeks to be delivered from.

1. do not let me sink (cf. Ps. 69:1-2). There is a different parsing in

a. Analytical Key to the OT, by John Owens, where it is identified as a Qal imperative (p. 374)

b. OT Parsing Guide, by Beall, Banks and Smith, identifies it as a Qal cohortative (p. 439)

2. may I be delivered from. . . There is a different parsing in

a. Analytical Key — Niphal imperfect (p. 374)

b. Parsing Guide — Niphal cohortative (p. 439)

The psalmist describes his adversaries as "his foes" and "deep places of water" (Ps. 69:14b). Verses 14 and 15 use the same imagery as Ps. 69:1-2 (cf. Ps. 124:4-5; Isa. 43:2).

69:15c "the pit" See SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6, especially, Sheol, the holding place of the dead which is often parallel to "the pit" (cf. Num. 16:33; Ps. 28:1; 88:3-4; Pro. 1:12). It could refer to the grave (cf. Ps. 141:7).

NASB (UPDATED) TEXT: PSALM 69:16-19
¹⁶Answer me, O Lord, for Your lovingkindness is good;
According to the greatness of Your compassion, turn to me,
¹⁷And do not hide Your face from Your servant,
For I am in distress; answer me quickly.
¹⁸Oh draw near to my soul and redeem it;
Ransom me because of my enemies!
¹⁹You know my reproach and my shame and my dishonor;
All my adversaries are before You.

69:16-19 This strophe is characterized by imperatives of entreaty.

1. answer me, Ps. 69:16 — BDB 772 I, KB 851, Qal imperative

2. turn to me, Ps. 69:16 — BDB 815, KB 937, Qal imperative (cf. Ps. 27:9; 102:2; 143:7)

3. quickly (lit. hasten), Ps. 69:17 — BDB 554, KB 553, Piel imperative

4. answer me, Ps. 69:17 — same as #1

5. draw near to me, Ps. 69:18 — BDB 897, KB 1132, Qal imperative

6. redeem me, Ps. 69:18 — BDB 145 I, KB 165, Qal imperative

7. ransom me, Ps. 69:18 — BDB 804, KB 911, Qal imperative (see SPECIAL TOPIC: RANSOM/REDEEM at Ps. 19:14)

Notice the basis for these prayer requests is:

1. YHWH's lovingkindness (BDB 338) is good, Ps. 69:16

2. YHWH's great compassion (lit. "mercies," BDB 933), Ps. 69:16

3. YHWH knows the psalmist's situation, Ps. 69:19

a. the psalmist's heart

b. the adversaries' hearts

69:17 "Your servant" This could mean

1. a special leader, like Moses, Joshua

2. a reference to David or his royal descendants (i.e., ultimately the Messiah)

3. the special Servant of the Messianic poems of Isaiah 40-55

4. just a title for a covenant believer (cf. Ps. 69:36)

69:19 Most English translations see Ps. 69:19 as going with Ps. 69:20-21.

Notice the eastern view of life that emphasizes one's reputation.

1. reproach — BDB 357, cf. Ps. 69:20

2. shame — BDB 102

3. dishonor — BDB 484

NASB (UPDATED) TEXT: PSALM 69:20-21
²⁰Reproach has broken my heart and I am so sick.
And I looked for sympathy, but there was none,
And for comforters, but I found none.
²¹They also gave me gall for my food
And for my thirst they gave me vinegar to drink.

69:20-21 The Hebrew word for "gall" (Ps. 69:21) is "poison" (BDB 912 II), but can refer to bad wine (cf. Deut. 32:32). It is the LXX that changed it to "gall" or "bile" (green — cholē). In context this "poison" and "vinegar" refer to the insults of the psalmist's antagonists (i.e., covenant partners, close friends, and family, cf. Ps. 69:8).

This strophe is quoted in Matt. 27:34 as being fulfilled in Jesus' crucifixion. Verse 21b is alluded to in Mark 15:23; Luke 23:36; John 19:28-30. This Psalm and Psalm 22 are the two OT allusions and quotes that the NT uses of Jesus' crucifixion experience.

These Psalms are not predictive but typological. See notes at Psalm 22. Verses 22-28 do not fit Jesus' attitudes or words from the cross.

69:20 "I am so sick" This verb (BDB 633, KB 683) is found only here in the OT. The BDB suggests "sick" but KB suggests "incurable"; NJB has "passed cure." Possibly it means "in despair" (cf. NRSV, TEV, JPSOA). If "sick," then Ps. 69:29 is a parallel.

69:21 "vinegar" This term (BDB 330) refers to a cheap wine (cf. Num. 6:3). See Special Topic: Alcohol and Alcoholism at Ps. 4:7.

NASB (UPDATED) TEXT: PSALM 69:22-28
²²May their table before them become a snare;
And when they are in peace, may it become a trap.
²³May their eyes grow dim so that they cannot see,
And make their loins shake continually.
²⁴Pour out Your indignation on them,
And may Your burning anger overtake them.
²⁵May their camp be desolate;
May none dwell in their tents.
²⁶For they have persecuted him whom You Yourself have smitten,
And they tell of the pain of those whom You have wounded.
²⁷Add iniquity to their iniquity,
And may they not come into Your righteousness.
²⁸May they be blotted out of the book of life
And may they not be recorded with the righteous.

69:22-28 This strophe discusses what the psalmist requests that YHWH will do to his enemies. See notes at Ps. 69:6 (imperfects used as jussives). There are

1. three jussives

2. five imperfects used in a jussive sense

3. two imperatives

a. make their loins shake continually — BDB 588, KB 609, Hiphil imperative (this is the poetic opposite of Ps. 69:29b)

b. pour out Your indignation on them — BDB 1049, KB 1629, Qal imperative

69:22 This verse is quoted in Rom. 11:9-10, which deals with unbelieving Israel.

Verse 25 is quoted in Acts 1:20 about the "Field of Blood" purchased by the priests with Judas' betrayal money.

Verse 27a may be alluded to in Rom. 1:28, which deals with the sinfulness of all humanity (cf. Rom. 3:9-18, 23).

NASB"when they are in peace"
NKJV"their well-being"
TEV"sacred feasts"
NJB"their abundance"
REB"when they feel secure"

The MT has "security" (BDB 1022) but the Aramaic Targums have "sacrificial feasts" (cf. NRSV, TEV). The NRSV changes it to "a snare for their allies" (cf. JPSOA) using an idiom from Ps. 55:20 (i.e., close friends).

69:25 This is imagery from the Wilderness Wandering Period.

69:26 This verse seems to reflect Isa. 53:4 and 10 (cf. 2 Cor. 5:21).

The verb form (BDB 319) of the noun translated "wounded" appears in Isa. 53:5 (BDB 319, KB 320, Poal participle). The verb "smitten" (BDB 645, KB 697, Hophal participle) also occurs in Isa. 53:4.

Verses 21 and 26 surely would have caused the Gospel writers to see a connection!

69:28 In the ANE citizens of a city's names were recorded on a role. The Bible uses this imagery to reflect God's knowledge. See SPECIAL TOPIC: THE TWO BOOKS OF GOD at Ps. 9:5.

NASB (UPDATED) TEXT: PSALM 69:29-33
²⁹But I am afflicted and in pain;
May Your salvation, O God, set me securely on high.
³⁰I will praise the name of God with song
And magnify Him with thanksgiving.
³¹And it will please the Lord better than an ox
Or a young bull with horns and hoofs.
³²The humble have seen it and are glad;
You who seek God, let your heart revive.
³³For the Lord hears the needy
And does not despise His who are prisoners.

69:29-33 This strophe describes what the delivered psalmist will do because YHWH's salvation has set him securely on high.

1. I will praise the name of God with song

2. I will magnify Him with thanksgiving

This implies a temple setting, as does verse 31 (a sacrifice). Verse 9 is also an allusion to the temple (i.e., "Your house" and "consumed as a sacrificial fire").

YHWH's deliverance of the falsely accused and abused psalmist causes others to rejoice and trust in Him (cf. Ps. 69:32-33).

69:29 "afflicted" From this term (BDB 776) and the rare word in Ps. 69:20, "sick" or "in despair," many commentators have asserted that the psalmist is ill, but I think the context denotes persecution and psychological distress, not physical illness, though they are often connected (i.e., cause and effect).

It is also possible that the metaphor of illness is used as another way to affirm the psalmist's sense of sin (cf. Ps. 69:5). Healing is often an idiom for forgiveness (cf. Ps. 103:3; Isa. 1:5-6).

69:31 This verse is used theologically by post a.d. 70 Judaism for the substitution of "praise" for "sacrifice" (cf. Ps. 40:7; 50:13-14; 51:16-17). Praise pleases God.

NASB (UPDATED) TEXT: PSALM 69:34-36
³⁴Let heaven and earth praise Him,
The seas and everything that moves in them.
³⁵For God will save Zion and build the cities of Judah,
That they may dwell there and possess it.
³⁶The descendants of His servants will inherit it,
And those who love His name will dwell in it.

69:34-35 As so often in the Psalm, there is a final small strophe which is used in corporate worship (i.e., Ps. 103:19-22). The God of creation is also the God of Israel, who dwells in Zion/Judah with His people. They are characterized as

1. the seed of His servants

2. those who love His name

If this Psalm were of David's time, it would have "Israel," not "Judah," so either

1. David did not write it (i.e., cannot trust titles of the Psalms; they are absent in the Dead Sea Scrolls and often do not fit the textual information in the Psalm)

2. someone added the last strophe later, possibly after an exile.

69:34 "heaven and earth. . .seas" These three nouns are used to denote all of creation (cf. Exod. 20:4,11; Deut. 5:8; Ps. 96:11; 135:6; 146:6; Hag. 2:6).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List the places this Psalm is quoted in the NT.

2. Why is it quoted so often?

3. How are the feelings expressed in this Psalm different from Jesus' attitudes?

4. List the verses that seem to point toward Isaiah 53.

5. Explain the symbolism of water used in this Psalm.

6. Is the corporate conclusion a later addition? If so, is it inspired?

Psalm 70

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for Help Against Persecutors MT Intro For the choir director. A Psalm of David; for a memorial.	Prayer for Relief From Adversaries	A Prayer for Deliverance From Personal Enemies	A Prayer For Help	A Cry of Distress
70:1-3	70:1-3	70:1-3	70:1-3	70:1-2b
				70:2c-3
70:4-5	70:4	70:4-5	70:4	70:4
	70:5		70:5	70:5

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Notice the Qal imperative "hasten" (BDB 301, KB 300) opens (cf. Ps. 70:1b) and closes (cf. Ps. 70:5b) the Psalm (i.e., inclusio). This verb is repeated in Psalm 22:19; 38:22; 40:13,17; 71:12.

B. Notice the number of imperfects used as jussives (note the parallelism).

1. Negative

a. let those be ashamed, Ps. 70:2a — BDB 101, KB 116, Qal imperfect, cf. Ps. 35:4; 83:17

b. let those be humiliated, Ps. 70:2a — BDB 344, KB 340, Qal imperfect, cf. Ps. 40:14

c. let those be turned back, Ps. 70:2c — BDB 690, KB 744, Niphal imperfect

d. let those be dishonored, Ps. 70:2c — BDB 483, KB 480, Niphal imperfect

e. let those be turned back, Ps. 70:3a — BDB 996, KB 1427, Qal imperfect

2. Positive

a. let all who seek You rejoice, Ps. 70:4 — BDB 965, KB 1314, Qal imperfect

b. let all who seek You be glad, Ps. 70:4 — BDB 970, KB 1333, Qal imperfect

c. let those who love Your salvation say. . .," Ps. 70:4b — BDB 55, KB 65, Qal imperfect

d. God be magnified, Ps. 70:4c — BDB 152, KB 178, Qal imperfect

e. do not delay, Ps. 70:5d — BDB 28, KB 34, Piel imperfect

C. Notice the wonderful synonymous parallelism of the Psalm.

D. This Psalm is repeated with some differences in Psalm 40:13-17, except for verse 3a.

1. Psalm 70:3, "turn back" (BDB 690 I)

2. Psalm 40:15, "appalled" (BDB 1030)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 70:1-3
¹O God, hasten to deliver me;
O Lord, hasten to my help!
²Let those be ashamed and humiliated
Who seek my life;
Let those be turned back and dishonored
Who delight in my hurt.
³Let those be turned back because of their shame
Who say, "Aha, aha!"

70:1 The NASB assumes the Qal imperative is used twice (cf. Ps. 22:19; 38:22; 40:13; 71:12; 141:1) and has parallel objects (cf. Ps. 70:5).

1. deliver me

2. help me

Also notice that God (Elohim) is parallel to Lord (YHWH), as they are in verse 5. See Special Topic at Psalm 1:1.

70:2 "Let. . ." This is the English way to denote the jussive of request. See Contextual Insights, B.

▣ "seek" This verbal (BDB 134, KB 152, Piel participle) occurs in verses 2 and 4. It describes two kinds of people.

1. those who seek to kill others to get their way

2. those who seek God

70:2-3 "Who. . ." Those who oppose the psalmist are characterized in three parallel phrases.

1. who seek my life (lit. nephesh)

2. who delight in my hurt

3. who say, "Aha, aha"

This last one denotes a common OT literary technique called "reversal." What they wished to happen to the godly psalmist, happens to them!

NASB (UPDATED) TEXT: PSALM 70:4-5
⁴Let all who seek You rejoice and be glad in You;
And let those who love Your salvation say continually,
"Let God be magnified."
⁵But I am afflicted and needy;
Hasten to me, O God!
You are my help and my deliverer;
O Lord, do not delay.

70:4 "seek You" This is an OT idiom for a personal faith relationship with God characterized by

1. temple worship

2. covenant obedience

The last line of verse 4 may be temple liturgy.

70:5 Notice that the two concepts of "deliver" and "help" of verse 1 are repeated (different but synonymous verb for "deliver").

▣ "I am afflicted and needy" The psalmist characterizes his own perceived situation. God is great (Ps. 70:4) but he is hurting. He entreats God to come to his aid quickly.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is Psalm 70 also found in Psalm 40:13-17?

2. Explain in your own words the literary concept of "reversal."

3. What do the names for Deity, Elohim and YHWH, imply?

Psalm 71

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer of an Old Man for Deliverance No MT Intro	God the Rock of Salvation	An Aged Worshiper's Prayer for Deliverance from Personal Enemies	The Prayer of An Elderly Person	A Prayer of Old Age
71:1-6	71:1-3	71:1-3	71:1-3	71:1-2
				71:3-4
	71:4-6	71:4-6	71:4-6
				71:5-6
71:7-11	71:7-8	71:7-11	71:7-11	71:7-8
	71:9-11			71:9-10
				71:11-12
71:12-16	71:12-13	71:12-16	71:12-16
				71:13
	71:14-16			71:14-15
				71:16-17
71:17-21	71:17-18	71:17-18e	71:17-21
				71:18d
		71:18f-21		71:18e-21
	71:19-21
71:22-24	71:22-24	71:22-24	71:22-24	71:22-24

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 71:1-6
¹In You, O Lord, I have taken refuge;
Let me never be ashamed.
²In Your righteousness deliver me and rescue me;
Incline Your ear to me and save me.
³Be to me a rock of habitation to which I may continually come;
You have given commandment to save me,
For You are my rock and my fortress.
⁴Rescue me, O my God, out of the hand of the wicked,
Out of the grasp of the wrongdoer and ruthless man,
⁵For You are my hope;
O Lord God, You are my confidence from my youth.
⁶By You I have been sustained from my birth;
You are He who took me from my mother's womb;
My praise is continually of You.

71:1-6 This opening strophe clearly reveals the mindset of the author. Notice there is no MT introduction. Most commentators assume this is a prayer of an old man (cf. Ps. 71:9,18) who is being persecuted (cf. Ps. 71:4,10,13,24).

71:1 "I have taken refuge" For this verb (BDB 340, KB 337, Qal perfect), see note at Psalm 5:11.

SPECIAL TOPIC: REFUGE

▣ "Let me never be ashamed" This verb (BDB 101, KB 116) is a Qal cohortative. See Special Topic below.

SPECIAL TOPIC: SHAME (BDB 101, KB 116) IN ITS THEOLOGICAL SENSE

71:2 The first two verbs "deliver" (BDB 664, KB 717, cf. Ps. 70:1) and "rescue" (BDB 812, KB 93) are both imperfects that denote ongoing action. A third synonym "save" (BDB 446, KB 448, Hiphil imperative) is in verse 2b.

Notice the basis of the prayer (i.e., two Hiphil imperatives, Ps. 71:2b) is not the psalmist's merits but YHWH's righteousness (cf. Ps. 71:16; see Special Topic at Ps. 1:5).

▣ "incline Your ear" This verb (BDB 639, KB 692, Hiphil imperative) is an anthropomorphic way (see Special Topic at Ps. 2:4-6) to entreat God to hear the psalmist's prayer (cf. Ps. 17:6; 31:2; 86:1; 88:2; 102:2). The first three verses of this Psalm are similar to Psalm 31:1-3.

71:3 "Be to me a rock of habitation" The concept of God as a "high impenetrable crag" (BDB 700, i.e., fortress, cf. Ps. 71:3c) is seen in Ps. 18:2; 31:2-3; 40:2, which probably alludes to Deut. 32:31,37.

The concept of "habitation" (BDB 732) denotes a place of dwelling with God (i.e., the temple, cf. Ps. 76:2), similar to Ps. 23:6; 27:4-6; 90:1; 91:9. The prayer for deliverance is much more than just the absence of problems or enemies but the very presence of God (cf. Deut. 33:27).

It is possible that "rock of habitation/dwelling," מעון could be "rock of refuge," מעוז (BDB 731, cf. Ps. 31:2). The UBS Text Project (p. 305) gives "dwelling" a "C" rating (considerable doubt).

▣ "You have given commandment to save me" The verb (BDB 845, KB 1010, Piel perfect) is translated as

1. a past command — NASB, NKJV, NJB, REB

2. a future or present request — JPSOA

The UBS Text Project gives "to come always you have commanded" a "C" rating (i.e., considerable doubt). The NET Bible advocates the UBS's alternate option, "for a fortified house" (RSV, NRSV), following Psalm 31:2.

71:4 "Rescue me" In these first four verses several synonyms are used.

1. deliver — BDB 664, KB 717, Hiphil imperfect, cf. Ps. 7:1; 39:9; 51:14; 71:11

2. rescue — BDB 812, KB 930, Piel imperfect, Ps. 71:2; Piel imperative, Ps. 71:4, cf. Ps. 18:48; 22:4,8; 31:1; 37:40; 43:1; 82:4; 91:14

3. save — BDB 446, KB 448, Hiphil imperative, Ps. 71:2; Hiphil infinitive construct, Ps. 71:3; used 57 times in the Psalms.

▣ "hand" See Special Topic at Psalm 7:3-4

▣ "the wicked" See notes at Ps. 1:5; 5:10; 15:2-5. Notice the three words used here.

1. the wicked — BDB 957

2. the wrongdoer — BDB 732

3. ruthless man — BDB 330 III, KB 329

71:5-6 Notice the descriptive terms used to characterize "Adonai YHWH" ("my Lord Lord," cf. Ps. 71:16).

1. my hope — BDB 876, cf. Ps. 39:7; 62:5; Jer. 14:8; 17:13

2. my confidence — BDB 105 (see Special Topic at Ps. 4:5)

3. my sustainer (lit. I have been supported) — BDB 701, KB 759, Niphal perfect, cf. Isa. 48:2

▣ "from my youth. . .from my birth. . .from my mother's womb" These parallel phrases are an idiomatic way of asserting the psalmist's confidence that God has always been with him and for him (cf. Ps. 22:9-10)! These are used of Israel in Isa. 46:3.

71:6

NASB, NRSV"took me from"
NKJV"took me out"
JPSOA"support"
LXX"shelter"

The MT has "cut" (BDB 159, KB 186, Qal participle), which may be figurative of God cutting the umbilical cord (i.e., intimate association with unborn child, like Ps. 22:9-10; 139:13-16; Jer. 1:5).

The other option of "from," "pull," or "strength/support" (LXX) involves an emendation.

NASB (UPDATED) TEXT: PSALM 71:7-11
⁷I have become a marvel to many,
For You are my strong refuge.
⁸My mouth is filled with Your praise
And with Your glory all day long.
⁹Do not cast me off in the time of old age;
Do not forsake me when my strength fails.
¹⁰For my enemies have spoken against me;
And those who watch for my life have consulted together,
¹¹Saying, "God has forsaken him;
Pursue and seize him, for there is no one to deliver."

71:7-11 This strophe describes the fears of an aged saint. Apparently his aged condition caused some to question God's presence and care. In Psalms the word "deliver" (BDB 664, KB 717) is used predominately of God's deliverance.

71:7

NASB"marvel"
NKJV"wonder"
NRSV, REB,
LXX"potent"
TEV, JPSOA"example"
NJB"bewildered"

The Hebrew word (BDB 68) means "a wonder," "a sign," or "a portent." BDB sees its use here as unique, referring to "one protected by YHWH," which would refer to verse 6.

71:8 This verse parallels the closing line of verse 6. This person's life was characterized by "praise" (BDB 239, cf. Ps. 71:14; Ps. 34:1).

71:9 Even though this is a person of faith and praise, old age and the words of his adversaries had caused him to fear and fret (cf. Ps. 71:18).

This fear is expressed in two imperfects used as jussives.

1. do not cast me off — BDB 1020, KB 1527, Hiphil imperfect, cf. Ps. 51:11

2. do not forsake me — BDB 736, KB 806, Qal imperfect

71:10-11 These verses express what the psalmist's enemies are saying (or at least his perception of their thoughts).

1. God has forsaken him — BDB 736, KB 806, Qal perfect (permanent situation of rejection)

2. pursue him — BDB 922, KB 1191, Qal imperative

3. seize him — BDB 1074, KB 1779, Qal imperative

4. for there is no one to deliver him — BDB 664, KB 717, Hiphil participle

Psalm 3:2 also describes the evil sayings of those who attack God's faithful followers with doubt.

NASB (UPDATED) TEXT: PSALM 71:12-16
¹²O God, do not be far from me;
O my God, hasten to my help!
¹³Let those who are adversaries of my soul be ashamed and consumed;
Let them be covered with reproach and dishonor, who seek to injure me.
¹⁴But as for me, I will hope continually,
And will praise You yet more and more.
¹⁵My mouth shall tell of Your righteousness
And of Your salvation all day long;
For I do not know the sum of them.
¹⁶I will come with the mighty deeds of the Lord God;
I will make mention of Your righteousness, Yours alone.

71:12-16 This strophe has three aspects.

1. the psalmist's prayer for, Ps. 71:12

a. God's presence (lit. "be not far from me") — BDB 934, KB 1221, Qal imperfect used in a jussive sense, cf. Ps. 22:11,19

b. God's quick help — BDB 301, KB 300, Qal imperative

2. the psalmist's prayers for his enemies' demise, Ps. 71:13

a. be ashamed — BDB 101, KB 116, Qal imperfect used in a jussive sense

b. be consumed — BDB 477, KB 476, Qal imperfect used in a jussive sense

c. be covered with reproach — BDB 741, KB 813, Qal imperfect used in a jussive sense

d. be covered with dishonor — same verb assumed from c.

3. the psalmist's steadfast faith, Ps. 71:14-16

a. I will hope continually

b. I will praise. . .more and more

c. I will tell (i.e., in the temple)

(1) of Your righteousness

(2) of Your salvation

(3) of Your mighty deeds

(4) of Your righteousness, Yours alone (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7)

71:13 "adversaries" This is a participle ("the ones accusing," BDB 966, KB 1316) of the term often used of Satan, the arch accuser. See Special Topic at ps. 38:20.

71:15 "my mouth will tell" This verb (BDB 707, KB 765, Piel imperfect) is often used in Psalms of proclaiming YHWH's character and deeds in a worship setting (i.e., temple).

1. His wonders — Ps. 9:1; 26:7; 40:5; 75:1; 78:4

2. His praise — Ps. 9:14; 79:13; 107:21

3. His acts — Ps. 66:16; 118:17; 145:6,12

4. His righteousness — Ps. 71:5 (cf. Ps. 35:28; 40:10)

5. His covenant love and faithfulness — Ps. 88:11 (cf. Ps. 40:10)

6. His glory — Ps. 19:1; 96:3 (cf. Ps. 145:12)

7. His greatness — Ps. 145:6

8. His Messiah — Ps. 2:7

9. His name — Ps. 22:22; 102:21

Here in this verse — His righteousness and His salvation.

▣ "For I do not know the sum of them" This phrase may reflect

1. the same truth as Ps. 40:5; 139:18, that God's marvelous acts are too numerous to be comprehended

2. the same truth as Job 42:3; Ps. 139:6, that they are beyond human understanding

3. that it means "write" as opposed to "tell" (NIDOTTE, vol. 4, p. 1288)

NASB (UPDATED) TEXT: PSALM 71:17-21
¹⁷O God, You have taught me from my youth,
And I still declare Your wondrous deeds.
¹⁸And even when I am old and gray, O God, do not forsake me,
Until I declare Your strength to this generation,
Your power to all who are to come.
¹⁹For Your righteousness, O God, reaches to the heavens,
You who have done great things;
O God, who is like You?
²⁰You who have shown me many troubles and distresses
Will revive me again,
And will bring me up again from the depths of the earth.
²¹May You increase my greatness
And turn to comfort me.

71:17-21 This strophe continues the central themes of the psalm. It expresses the psalmist's declaration of God's character and the certainty of His mercy. Because of this he will continually tell of God's greatness (i.e., in a temple setting).

71:17a The Israelites were instructed by Moses to teach their children about God (cf. Exod. 10:12; 12:26; 13:8,14; Deut. 4:9; 6:7,20-25; 11:19; 31:13; 32:46). Effective faith makes the faith of the next generation a priority!

71:17b "wondrous deeds" See Special Topic at Ps. 9:1.

71:18 Line 1 is a repeat of verse 9. Notice that the psalmist senses his message about God will help his generation and generations to come. This is what Scripture is designed to do!

71:19 "reaches to the heavens" This is an idiom denoting the creative and redemptive acts of God which are so great and significant they reach the clouds (cf. Ps. 57:10).

▣ "who is like You?" This is a reference to YHWH's uniqueness in a world of polytheism, henotheism, and animism (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7). This is the essence of Israel's exclusivism!

71:20 This is an admission (in OT terms) of the problems all humans face in this fallen world. The theology of the "two ways" (cf. Psalm 1; Deut. 30:15,19) does not explain life (cf. Psalm 37; 73; and Job).

▣ "revive. . .bring up" These seem to be idioms of restoration to a vigorous life, not of resurrection. The OT does assert an afterlife (cf. Job 14:14-15; 19:25-27; Dan. 12:2), but the context here does not hint of this concept.

▣ "me" It is possible that the plural "us" should be in the text. If so, this is another example of a corporate conclusion to an individual Psalm. It would then parallel Ezekiel 37 (i.e., national revitalization).

NASB (UPDATED) TEXT: PSALM 71:22-24
²²I will also praise You with a harp,
Even Your truth, O my God;
To You I will sing praises with the lyre,
O Holy One of Israel.
²³My lips will shout for joy when I sing praises to You;
And my soul, which You have redeemed.
²⁴My tongue also will utter Your righteousness all day long;
For they are ashamed, for they are humiliated who seek my hurt.

71:22-24 The psalmist may have been a Levitical singer (cf. Ps. 71:22). He praises God for His faithfulness/truth (BDB 54, see Special Topic at Ps. 12:1), but also for the shame and humiliation He brought on his enemies (Ps. 71:24).

▣ "Holy One of Israel" This is a covenant title for YHWH (cf. Ps. 78:41; 89:18; so often in Isaiah, i.e., 1:4; 5:24). See SPECIAL TOPIC: HOLY at Ps. 16:3.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is this Psalm believed to be written by an older person?

2. How is verse 3 related to Psalm 23:6?

3. How are verses 5-6 related to Jeremiah 1:5?

4. Define the word "marvel" in verse 7.

5. Define "ashamed" in verse 13.

6. Does verse 19c teach monotheism?

7. Is verse 20 referring to healing, restoration of vitality, or resurrection?

Psalm 72

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Reign of the Righteous King MT Intro A Psalm of Solomon	Glory and Universality of the Messiah's Reign	Prayer for God's Blessing On the King	A Prayer for A King	The Promised King
72:1-4	72:1-4	72:1-4	72:1-5	72:1-2
				71:3-4
72:5-7	72:5-7	72:5-7		72:5-6
			72:6-7
				72:7-8
72:8-11	72:8-11	72:8-11	72:8-11
				72:9-10b
				72:10c-11
72:12-15	72:12-15	72:12-14	72:12-14	72:12-13
				72:14-15
		72:15-17	72:15-17
72:16-17	72:16			72:16
	72:17			72:17
72:18-19	72:18-19	72:18-19	72:18-19b	72:18-19
			72:19c
72:20	72:20	72:20	72:20	72:20

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is an extended prayer (i.e., "Give" — BDB 678, KB 733, Qal imperative) for a righteous king and his son (possibly an allusion to 2 Samuel 7, which ultimately refers to the Messiah).

1. Your judgments — NASB, NKJV, JPSOA

— your justice — NRSV, REB,

— your own fair judgment — NJB

2. Your righteousness — NASB, NKJV, NRSV, JPSOA, REB

— your own saving justice, NJB

B. This Psalm captures the OT understanding of the "New Age." The covenant requirements and promises come to fruition. It if is a coronation hymn, it is royal hyperbole, but if it is imagery of the new age, it finds fulfillment in Christ. This Psalm is not quoted in the NT but Jewish and Christian sources have seen it as Messianic. See Alfred Edersheim, The Life and Times of Jesus the Messiah, Appendix IX, p. 719.

C. This Psalm is dominated by imperfect verbs. The NASB, NRSV, and JPSOA see verses 2-4,5-7,8-11,15-17,19 as imperfects used in a jussive sense (i.e., "may. . .," "let. . ."), but NKJV and NJB see them all as imperfects (i.e., statements of what the Messiah will do). There are four jussives in this context (i.e., vv., 8,15,16,17).

D. Verse 20 is a concluding remark by a later editor/compiler of Book Two (i.e., Psalm 42-72) of the Psalter.

It is also possible that verses 18-19 comprise a closing doxology to Book Two of the Psalter.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 72:1-4
¹Give the king Your judgments, O God,
And Your righteousness to the king's son.
²May he judge Your people with righteousness
And Your afflicted with justice.
³Let the mountains bring peace to the people,
And the hills, in righteousness.
⁴May he vindicate the afflicted of the people,
Save the children of the needy
And crush the oppressor.

72:1-4 This strophe prays for the godly manner in which the new king (i.e., Messiah) should reign.

1. judge (plural in MT possible, expresses quality) with righteousness, cf. Isa. 9:7; 11:2-5; 32:1; for "righteousness" see Special Topic at Ps. 1:5

2. judge with justice (see Special Topic at Ps. 9:5-6), cf. Ps. 82:3

3. bring peace (the righteous king's reign will cause the land to prosper, i.e., Leviticus 26; Deuteronomy 27-30)

4. vindicate, cf. Isa. 11:4

5. save

6. crush the oppressor

Notice the different terms used to describe God's people.

1. Your people, Ps. 72:2

2. Your afflicted, Ps. 72:2,4 (JPSOA, "lowly ones")

3. the children of the needy, Ps. 72:4

All of God's family will be protected and encouraged.

There developed a tension within the covenant community between the rich and poor. This tension was transferred after the exiles to believing, faithful followers and the pagan invaders/occupiers. It is the afflicted/poor/needy who will be restored. YHWH will care for and defend them (development of Deuteronomy themes). He is their only hope and savior (cf. Ps. 103:6; 146:7).

72:3 This imagery can have several meanings.

1. mountains. . .hills refer to godly leaders

2. mountains. . .hills are functioning as personified messengers of prosperity (i.e., covenant blessings)

3. mountains. . .hills refer to the permanent stability of the Promised Land

▣ "water" This word (BDB 284, KB 283) is found only here in the OT. It seems to be from the Hiphil verb "dripping"; in Arabic the root means "tears flow."

NASB (UPDATED) TEXT: PSALM 72:5-7
⁵Let them fear You while the sun endures,
And as long as the moon, throughout all generations.
⁶May he come down like rain upon the mown grass,
Like showers that water the earth.
⁷In his days may the righteous flourish,
And abundance of peace till the moon is no more.

72:5-7 This strophe emphasizes two requests.

1. that God's people continue to fear/revere Him

2. that this devotion continue through time (i.e., while the sun and moon endure, cf. Gen. 8:22; Ps. 89:36-37)

If they do, then the promises of abundance from the Mosaic covenant will continue (cf. Leviticus 26; Deuteronomy 27-30). The king and the people (cf. Ps. 1:9; 2:12) must meet the covenant conditions.

72:5

NASB, JPSOA"them"
NKJV"they"
NRSV, NJB,
REV, LXX"he"

The MT has the plural, therefore, it could refer to

1. the covenant people's reverence

2. the Messianic king's (i.e., the plural of majesty) reverence

NASB, NKJV,
REB, JPSOA"fear"
NRSV, NEB"live"
TEV"worship"
NJB, LXX"endure"

The UBS Text Project (p. 309) gives "last" a "C" rating (considerable doubt). This follows the LXX. It fits the parallelism better.

NASB (UPDATED) TEXT: PSALM 72:8-11
⁸May he also rule from sea to sea
And from the River to the ends of the earth.
⁹Let the nomads of the desert bow before him,
And his enemies lick the dust.
¹⁰Let the kings of Tarshish and of the islands bring presents;
The kings of Sheba and Seba offer gifts.
¹¹And let all kings bow down before him,
All nations serve him.

72:8-11 The reign of the Messiah will be

1. universal (i.e., using terms from the ANE)

a. from sea to sea (cf. Zech. 9:10)

b. from the river (i.e., Euphrates) to the ends of the earth (i.e., Solomon ruled this area)

2. all peoples will honor Him and bring tribute, cf. Isa. 49:23

This universal reign (cf. Ps. 2:8; 59:13; 65:2; 67:7; Isa. 45:22; 52:10; Micah 5:4) is the obvious conclusion from Gen. 1:26-27 and 12:3. If monotheism is true, the redemption of all the children of Adam is the goal (see Special Topic at Psalm 2 Introduction; Psalm 2 is another Messianic Psalm).

72:9

NASB"the nomads"
NKJV (MT)"those who dwell in the wilderness"
NRSV"foes"
TEV"peoples of the desert"
NJB"beasts"
LXX"Ethiopians"
REB"desert tribes"

The word (צי, BDB 850 II, KB 1020) can mean

1. foes from צר, BDB 865 III (emendation, but fits the parallel "enemies" of Ps. 72:9b better)

2. desert animals — Ps. 74:14; Isa. 13:21; 23:13; 34:14; Jer. 50:39 (from ץיה, "dryness," cf. Jer. 50:12; 51:43)

3. it is possible (cf. NEB) that #2 refers to desert demons (see Special Topic below)

4. envoy or messenger — ציר (BDB 851 II), cf. Isa. 18:2

SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT

▣ "his enemies lick the dust" This is an ANE picture (i.e., wall carving and paintings) of someone bowing (cf. Ps. 72:9a) to the ground. To this was added a literary idiom of "lick the dust" (BDB 535, KB 525, Piel imperfect, cf. Isa. 49:23; Micah 7:17), which denoted the defeat and subservience of the one bowing.

72:10 "Tarshish" This place name (BDB 1077) could refer to

1. a city in southern Spain on the Atlantic side, which was a Phoenician colony (i.e., Tartessus, verse 7)

2. the island of Sardinia (cf. Gen. 10:4)

3. a city on the north African coast (Carthage was a colony of Phoenicia)

4. a metaphor for a far distant port

5. a type of large sea-going commercial ship

6. a rival maritime nation (cf. 1 Kgs. 10:22)

▣ "islands" This word (BDB 15 I) usually means "coast" or "island." It denotes far away nations (cf. Isa. 40:15; 66:19; Jer. 25:22; 31:10). This fits the imagery of this strophe (i.e., the universal reign of the Messiah).

▣ "Sheba" This refers to the nation or tribe from Ham living in southern Arabia.

▣ "Seba" This refers to the area of northeast Africa, often identified with Egypt and Cush (cf. Isa. 43:3; 45:14).

The purpose of mentioning these place names is to back up the assertion of verses 8 and 11.

NASB (UPDATED) TEXT: PSALM 72:12-15
¹²For he will deliver the needy when he cries for help,
The afflicted also, and him who has no helper.
¹³He will have compassion on the poor and needy,
And the lives of the needy he will save.
¹⁴He will rescue their life from oppression and violence,
And their blood will be precious in his sight;
¹⁵So may he live, and may the gold of Sheba be given to him;
And let them pray for him continually;
Let them bless him all day long.

72:12-15 In verses 12-14 the imperfects characterize the Messiah's reign (not used in a jussive sense). However, in verse 15 the NASB returns to imperfects used in a jussive sense.

Notice the variety in the names and characterizations of God's people (cf. Ps. 72:2-4).

1. the needy, Ps. 72:12

2. the afflicted, Ps. 72:12

3. the poor, Ps. 72:13

4. the needy, Ps. 72:13

As verse 4 named their enemies "the oppressor," here they are described as "oppressors" and "those of violence." It is difficult to identify these people in Psalms.

1. unfaithful Israelites

2. pagan neighbors

3. foreign invaders

The Messianic king will

1. deliver the needy and afflicted

2. have compassion on the poor and needy

3. save the lives of the needy (cf. Ps. 69:18)

4. rescue the covenant people from oppression and violence

5. their blood/lives are precious in His sight (cf. Ps. 116:15)

72:14 "their blood will be precious in his sight" The Messiah is contrasted with "the oppressor" (cf. Ps. 72:4). He will genuinely care for the poor, needy, and afflicted (cf. Ps. 116:15). He has the heart of the Creator (cf. Gen. 1:26,27)! All humans are important to Him!

72:15 This verse has two thrusts.

1. the first two verbs relate to the Messianic king

a. may he live — BDB 310, KB 309, Qal jussive

b. may he be given tribute — BDB 678, KB 733, Qal imperfect used in a jussive sense

2. the next two verbs relate to His people

a. let them pray for Him continually — BDB 813, KB 933, Hithpael imperfect used in a jussive sense

b. let them bless Him all day long — BDB 138, KB 159, Piel imperfect used in a jussive sense

It is obvious that verse 15a is using a common royal expression (i.e., "long live the king"), but it takes on new meaning in light of NT revelation of the Messiah's incarnation and triumphal entry into Jerusalem!

NASB (UPDATED) TEXT: PSALM 72:16-17
¹⁶May there be abundance of grain in the earth on top of the mountains;
Its fruit will wave like the cedars of Lebanon;
And may those from the city flourish like vegetation of the earth.
¹⁷May his name endure forever;
May his name increase as long as the sun shines;
And let men bless themselves by him;
Let all nations call him blessed.

72:16-17 Both verse 16 and verse 17 start with a jussive verb, which gives a context to see all the imperfect verbs in these two verses as jussive in meaning.

This strophe continues the abundance theme begun in verses 3,5-6. This abundance is the covenantal promises of Leviticus 26 and Deuteronomy 27-30.

Verse 17 focuses on the Messiah's reign.

1. may His name endure forever — used of YHWH in Ps. 135:13

2. may His name increase as long as the sun shines (cf. Ps. 72:5-7); the verb "increase" is found only here in the OT (BDB 630, KB 696, cf. NIDOTTE, vol. 3, p. 1161); the LXX has "endure" in the parallel of verse 17a

3. let men bless themselves by Him (i.e., an allusion to Gen. 12:3; 22:18; the Abrahamic covenant, see Special Topic at Psalm 2 Introduction

4. let all the nations call Him blessed (parallel to #3)

NASB (UPDATED) TEXT: PSALM 72:18-19
¹⁸Blessed be the Lord God, the God of Israel,
Who alone works wonders.
¹⁹And blessed be His glorious name forever;
And may the whole earth be filled with His glory.
Amen, and Amen.

72:18-19 Notice how verse 17 (about the Messiah) is paralleled in verse 18 (about the covenant God of Israel). The king, as well as the Messiah, is to reflect the character of YHWH.

Notice the universal element again in verse 19b (cf. Num. 14:21; Isa. 6:3).

72:18 "works wonders" See Special Topic at Psalm 9:1.

72:19 "Amen" See Special Topic at Psalm 41:13.

NASB (UPDATED) TEXT: PSALM 72:20
²⁰The prayers of David the son of Jesse are ended.

72:20 This verse is an editorial note showing the close of the second book of Psalms. It is possible that verses 18-19 are also a doxological close (cf. Ps. 41:13; 89:52) to the whole second book.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is this Psalm about Solomon or the future Messiah?

2. Did Solomon's reign fit verse 8?

3. How do these OT Scriptures about Israel's dominance of all nations fit with the NT?

4. Who do the "afflicted" represent?

5. How is verse 16 related to Genesis 12?

6. Are verses 18-19,20 a part of this Psalm or a close to Book II?

Christians As Athletes

Introduction

Sporting events of various kinds and in many places are doubtless familiar to people of many nations and cultures. On an international scale perhaps none is so widely known than the highly publicized and commercialized Olympic Games. The origin of festivals and games in ancient Greece at Olympia is likewise familiar to residents of the western world. In ancient Greece similar events were also held in other centers such as those at Delphi, Nemea, and especially in the Isthmus of Corinth. These occasions drew competition from throughout the Greek world. The games at the Isthmus of Corinth were extremely popular, occurring biannually the year before and the year after those at Olympia. Here many different contests were featured such as the arts (music and poetry), personal combat (e.g., boxing and wrestling), and chariot races. The main attractions, however, were foot races of various lengths.¹

In the following study, we shall note examples of the use of the imagery associated with sporting events. We shall see that the race/running is especially used by the Apostle Paul in his delivery of the Gospel message. Having examined these texts, we shall close with some helpful applications to everyday living for the Christian believer.

Paul and the Image of Athletics

In I Corinthians

In his first letter to the Corinthians Paul concludes his teaching with regard to a believer’s concern for another’s spiritual condition by referring hypothetically to the possibility of one believer’s witnessing of another believer’s eating of meat sacrificed to idols. If in so doing this “weaker” brother is tempted to copy this practice-- only to have his conscience condemn him-- the “stronger” believer shall have placed a spiritual stumbling block before his fellow believer. Accordingly, Paul declares, “If food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them to sin” (I Cor. 8:13; cf. I Cor. 10:14-21). Verbrugge observes, “If eating a certain type of food in a certain place will cause a fellow Christian to stumble and be destroyed, love demands of Paul that he will never eat meat again, so as not to cause that fellow Christian to stumble.” ²

Building upon this principle of giving up one’s rights for another provides the basis for Paul’s further discussion concerning his apostolic position. Paul had inherent rights as an apostle of Christ, specifically that of financial support by other believers (I Cor. 9:1-14). He was nevertheless willing to give up this (and any other) right for the sake of the advancement of the Gospel so as not to be a spiritual offense or hindrance to others (I Cor. 9:15-21): “I have become all things to all people, so that by all means I may save some” (v. 22). The most important thing for Paul was the spreading and teaching of the Gospel message: “I do all these things because of the gospel, so that I can be a participant in it” (v. 23). Therefore, Paul was willing to labor for the cause of Christ without expecting the financial support of others.

Thus Paul disclosed his willingness to toil and labor both physically and spiritually in order to carry out his resolve to fulfill his ministry. In so doing Paul often utilized several Greek synonyms to emphasize graphically his all-out effort. Indeed, several Greek words for labor are found in the New Testament and three appear as distinct synonyms: mochthos, “hardship,” was often used to describe the physical or mental toil that is the common lot of all men; ponos, “effort,” suggested that the task in which a man was engaged demanded his whole strength; and kopos, “weariness,” emphasized the fatigue resulting from extreme toil. Although none of these three occurs in the context we are considering, Paul does use all three in his epistles. They serve to illumine further the extent of Paul’s willingness to labor for Christ. Ponos occurs four times in the New Testament always in conjunction with kopos to express the idea of a heavy exertion that has passed over into the full effect of pain. Paul uses it once in describing Epaphras’ full commitment in prayer and concern for the saints in Asia Minor (Col. 4:13). Mochthos is used three times to underscore the actual hard work that Paul experienced in his efforts to minister the gospel to others (2 Cor. 11:27; 1 Thess. 2:9; 2 Thess. 3:8). The idea contained in kopos is utilized more frequently, the root appearing either as a noun or a verb some forty times.

Paul indicates that he must labor to support himself as a gospel minister (1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8) and points out his toilsome efforts in that ministry (1 Cor. 15:10). He knows that Christian service is no empty labor (1 Cor. 15:58). Yet he was consumed with a passion to make Christians fully aware of the power and potential of the indwelling Christ, so that he might have the pleasure of seeing people grow in their commitment to Christ. Accordingly, he expended all his being with the full force that only Christ’s energy could provide (Col. 1:27-29). Yes, Paul knew no greater joy than such labor for Christ—and it was worth it all (Phil. 2:14-17)!

The key to such basic Christian service lies in Paul’s well-known commendation to the Thessalonian Christians: “Remembering without ceasing your work of faith, and labor of love, and endurance of hope in our Lord Jesus Christ” (1 Thess. 1:3). Here he declares that a full commitment to the three great spiritual excellencies--a dynamic, active faith a deep and all-encompassing love, and a settled and confident hope (cf. 2 Cor. 11:13)--is necessary in the believer’s service for Christ. Indeed, without that commitment, a believer’s work, labor, and patience may fall short of full godliness (cf. Rev. 2:24). One might paraphrase Paul’s words to the Thessalonians as stressing the work that faith produces, the laboring toil that flows out naturally from love, and the steadfast and patient endurance that hope inspires. A vital faith, a virtuous love, and a victorious hope will inevitably produce a Christian servant who so labors that he will expend himself totally in wearisome but joyful work for Christ.

All of this helps us to gain a more extensive insight into Paul’s resolve to do whatever is necessary in the way of personal sacrifice for the sake of the gospel and his Lord. Bearing this in mind, we can appreciate more fully Paul’s personal dedication in what follows in I Corinthians nine as he describes his commitment to his calling by using imagery associated with athletics.

Paul’s use of such imagery is in harmony with other early sources, such as the Greek philosophers, “who commonly used athletic illustrations to describe their striving for truth and wise living.”³ He begins his discussion by turning to the key athletic event in the Greek games—the foot race. Although several different races of various lengths were developed in later games, the earliest event was termed a “stadion,” which was the length of the track (c. 630 feet).

Paul emphasizes the crucial element of competitiveness: “Do you not know that all the runners in a stadium compete, but only one receives the prize?” (I Cor. 9:24). There was great honor for the one who won the race. “The prestige of winning the event was such that the winner’s name was often attached to the set of games; Greek historians refer to the year in which “x” won the stadion at the Olympic Games.”⁴ Thus competing in a race was not sufficient; it was of utmost importance to win. In applying this principle to the Christian life, Paul’s point of emphasis is that believers should strive to complete successfully the course that God has set out for them. Such was not to be done merely from a sense of duty or obligation, but with a great desire and determination to succeed, much like the winner in the foot race. For Paul personally this meant the spread of the gospel message so that wherever he went, people would be saved and grow in spiritual maturity.

Paul goes on to point out that in order to compete successfully in foot races, it was necessary for a man to exercise intense self- discipline. In fact, a strict and rigorous training code was often demanded of all participants (e.g., at the Olympic Games). If, then, competitors would go to such lengths in order to compete and win in a foot race, Paul reasons, much more should the believer “exercise self control in everything.” For unlike the secular athlete who applies self- discipline and dedication just to win a perishable crown (e.g., a pure garland wreath or crown of dry celery at the Isthmian Games), the Christian believer looks forward to an “imperishable crown” (v. 25). Indeed, the believer looks forward an eternal “crown of life that God promised to those who love him” (James 1:12; cf. Rev. 2:10). For his part, Paul also longed for that “crown of righteousness” which, “the Lord, the righteous Judge” would award to him “in that day” --not only to him, “but also to all who have set their affection on his appearing” (2 Tim. 4:8).⁵ Such hope made his denial of anything that would impede his spiritual progress and ministry virtually insignificant.

Paul’s point of view is exemplary for all believers. Far better than earthly pleasures and rewards, as united to Christ the believer has not only been granted positional righteousness (cf. Rom 6:1-14; 9:30-32) here and now, but can also look forward eagerly to a full and final righteousness. Such should provide for believers motivation and determination to live a life characterized by righteousness in their earthly spiritual journey. Whatever inconveniences or even outright suffering they may experience now pales in comparison with the joy and glory they will experience in the eternal state. Therefore, they may with confidence cast all their cares upon the Lord (1 Pet. 5:7) and be strong in their faith (v. 9) knowing that, “after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you. To him belongs the power forever” (vv. 9-10; cf. Rom 8:16-17).

Paul expands upon the thought of an assured crown by declaring that he conducts his ministry in a consistent and appropriate manner. Using imagery associated with both running and boxing, he declares, “I do not run uncertainly or box like one who hits only air” (v. 26). As a runner in a race, he has his eye fixed on the ultimate goal of receiving a crown. Paul does not intend to stress competition or comparison with other believers in their lives and ministry. Rather, he serves as one who is certain of the final goal and his ultimate reward. Under the figure of a boxer, he distances himself from any combatant who merely trains by shadow boxing rather than with a live opponent. Nor would an untrained and undisciplined boxer succeed in landing a blow against an opponent in a real boxing match. Whether in a foot race or in a boxing match, then, a participant must be one who exercises rigorous self discipline and thorough training if he is to be successful.

Paul goes on to say that if athletes can strive to fulfill their fixed goals, how much more should he in his spiritual ministry! “I submit my body and make it my slave so that after preaching others I myself will not be disqualified” (v. 27). Paul thus declares his willing self denial in order to achieve his high calling in Christ Jesus. No selfish plans, desires, or ambitions would be allowed to distract him. He was totally dedicated and committed to the task for which he had been called by the Lord.

He expresses another pressing concern: having shown others the way of true Christian faith and conduct, Paul is anxious that he himself would not do anything that would compromise his continuing in the ministry. Although Paul uses the word rendered “disqualified” elsewhere in referring doctrinally to indicate people’s unsaved condition (e.g., 2 Cor. 13:5-7; 2 Tim. 2:5), it is unlikely that he does so here. Indeed, Paul has often emphasized the believer’s assurance of salvation (e.g., Rom. 8:38-39; Eph. 1:11-14). Moreover, words have their primary meaning in accordance with the flow of thought in the context in which they are found.⁶ For him,⁷ “The integrity of the gospel is at stake if Paul does not follow his own advice. It might be possible for Paul to offer encouraging teaching to the Christian community at Corinth but then succumb to the same temptations they faced.” Not only was the integrity of the gospel at stake, but Paul’s own driving desire and calling to preach the gospel so as to win others to Christ and encourage them in their faith could be compromised.⁸ As Baker remarks, “Everything must be thrown off that hinders this evangelistic success. Preaching the gospel with personal sacrifice offers the optimum opportunity for success in helping people to accept the gospel.”⁹

In the “race of life” Paul was always mindful of his full dependence on Christ. Accordingly, later in this epistle, based on the assured basis of Christ’s resurrection, he reminds and encourages the Corinthian Christians by saying:

But thanks be to God, who gives us the victory through our Lord Jesus Christ! So then, dear brothers and sisters, be firm. Do not be moved! Always be outstanding in the work of the Lord, knowing that your labor is not in vain in the Lord (I Cor. 15:57-58).

May we like Paul have a great burning desire to serve and put our full confidence in the Lord. As Wilkinson expresses it:

May I run the race before me,
Strong and brave to meet the foe,
Looking only unto Jesus
As I onward go.¹⁰

It is distinctly possible, then, for believers to live a successful, even triumphant, life through their union with the One who was triumphant over death and sin. As Paul declares elsewhere, “But thanks be unto God, which always causeth us to triumph in Christ” (2 Cor. 2:14, KJV). The background of the Greek words rendered “triumph” gives insight into Paul’s precise meaning. Interestingly, the Greek verb had an unsavory history before its utilization in the New Testament. The verb derives from the Greek noun thriambos, a hymn sung in the festal processions connected with the Greek god Bacchus (or Dionysius), whose base and sensuous rites were aimed at understanding the mysteries of life, death, and immortality. The noun thriambos passed, via the Etruscans, into the Latin triumphus, descending ultimately in our English word triumph. The Latin noun was used characteristically of the triumphal processions of Roman generals who returned from their successful campaigns, carrying behind them their spoils of war and leading their captured foes before the on-looking multitudes. This derived meaning can be felt in the Greek verb thriambeuō, which appears in the Greek papyri and later writings to designate the person over whom a triumph is gained, the spoils displayed in a triumphant scene, or in a general sense of putting something on public display.

Paul adopts much of this later imagery and relates it to God’s victory in Christ and of the believer’s position as united to Christ. Paul rehearses God’s great victory in Colossians 2:15 saying, “Disarming the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.” The force of the Greek text here indicates that God stripped off, as one casts off a constraining garment, the powers of evil that veiled His glory over which Christ achieved the victory at the Cross. Henceforth, the now defeated, discarded, and powerless antagonists are boldly displayed as spoils of Christ’s triumph. Moreover, the cross, the place of seeming defeat, has become the instrument of ultimate triumph for all who know Christ as Lord.

The image of a triumphal procession is in view in Paul’s declaration in 2 Corinthians 2:14 as is reflected in most modern translations of the Bible, such as the NET: “Thanks be to God who always leads us in triumphal procession in Christ and who makes known through us the fragrance that consists of the knowledge of him in every place.” Thus Paul thanks God that he stands captive in Christ’s victory procession (cf. Eph. 4:7-8)). In contrast to Colossians 2:15, where the powers of evil are portrayed as the spoils of the victory Christ gained at the cross, believers who were at one time enemies of God (Rom 5:10; Col. 1:21-23) and servants of sin (Eph. 2:1-3) are pictured as those who have found freedom from sin and victory in life. This has been accomplished by becoming trophies of Christ, the victor over sin and evil. In Christ believers find reception by God, for they stand accepted in the Beloved One (Eph. 1:6). United to the resurrected Christ they find enablement for godly living as the Lord leads them in continued triumph and makes them to be vessels through whom the sweet fragrance of Christ is released.

In Philippians

Paul also discusses the historical fact of Christ’s resurrection and its crucial importance to living a full and enjoyable Christian life in his Epistle to the Philippians. Thus in Philippians 3:9-11 Paul assumes the historical validity of Christ’s literal, bodily resurrection from the grave. This is a truth he affirms distinctly elsewhere. Indeed, Paul gave formal testimony to having personally met the risen Lord Jesus (Acts 22:6-11; 24:15, 21; 26:15-23). He made Christ’s Resurrection the central theme of many of his sermons (e.g., Acts 13:29-33; 17:29-31). He explained to the early Christians that Christ’s resurrection was not only a historical fact but integral to the believer’s salvation (Rom. 5:8-10; 1 Cor. 15:1-19).

Elsewhere Paul taught that Christ’s resurrection is the full proof and assurance of the believer’s own resurrection (Rom. 8:11; 1 Cor. 15:20-51). And not only that, but Paul declared that the risen Christ has taken up His abode in the believer in vital, spiritual, organic union with him (Gal. 2:20; Col. 1:18-20, 27-28). Accordingly, the believer has a ready source for living an abundant life in Christ with great power and personal godliness (Rom. 6:5-14). Like Paul, Christians should also have a deep concern that all may come to know the crucified and risen Christ as Savior and Lord (2 Cor. 5:14-21).

All of these truths, taught so clearly elsewhere by Paul, are in view in Philippians 3. With an impassioned eloquence Paul moves from the mention of Christ’s resurrection after His suffering at the cross (Phil. 3:10) to the reality of the believer’s new life here and now as he awaits his own resurrection with the saints to a glorified life hereafter (v. 11):

The usual word for resurrection in the New Testament, both for Christ’s bodily resurrection and for the believer’s resurrection, is anastasis (cf. John 11:25-26; Acts 4:2; 1 Peter 1:3, etc.). This is the word Paul uses in verse 10. In verse 11, however, Paul uses the unique noun exanastasis, a word found nowhere else in the New Testament. This noun and especially its kindred verb were used elsewhere in the Greek language—always in a forceful way. For example, they were used of a man’s rising to action such as in speaking or departing, or of causing others to rise. It was used of one who lent his strength to assist a weaker person to rise. Therefore, it is an ideal word to express the force of Paul’s fervent desires.

Paul’s emphasis is that as a believer he longs to know Christ with a living intimacy of experience, and to know fully Christ’s resurrection power, which is available to him. He also expresses his desire to have an active participation in our Lord’s sufferings. In that way, having died together with Christ and risen with Him (cf. Gal 2:20; Eph. 2:6-10), he now can live with the sure hope of taking part in that great future “first resurrection” of the saints (1 Thess. 4:16; cf. 1 Peter 1:3-5; Rev. 20:4-6; see also, Job 14:14-15; 19:25-27; Dan. 12:2). While accomplishing this goal, Paul also lives with the accompanying hope of attaining in some measure a life of full victory over sin (cf. Rom. 6:5-7).

In Philippians 3:12-14 Paul once again employs athletic imagery, using the figure of a foot race. Earlier in this epistle he had utilized the same figure by combining it with the thought of laboring as he gave a charge to the Philippian believers:

Do everything without grumbling or arguing so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world by holding on to the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. (Phil. 2:14-16).

Theirs was to be a full salvation—one that not only brought about a changed relation to God, but produced godly character and conduct in their lives. Thus Paul was also concerned that his ministry be truly effective in those to whom he ministered. To this end He was happy to do whatever was necessary to accomplish that for which the Lord had called him to do—even if it meant his life:

But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. And in the same way you should be glad and rejoice together with me (vv. 17-18).

Were Paul to die in the Roman prison from which he was writing, his death would be much like a drink offering to their dedicated sacrifice (cf. the OT burnt offering) and service (cf. the OT meal offering), which the Philippian believers faith had evidenced.

In our text in Philippians 3:12-14 he declares that his ministry and personal goals were not as yet fully realized. In giving an explanation of this he builds upon his thoughts in his previous remarks (vv. 8-11) by turning to the figure of the foot race. He begins his discussion by saying,

Not that I have already attained this—that is, I have not already been perfected—but I strive to lay hold of that for which Christ Jesus has also laid hold of me (v. 12).

In saying that he had not “already been perfected” (NLT, “reached perfection; HCSB, “fully mature”) Paul points out that he has not achieved his ultimate personal goal of spiritual perfection. That still lay ahead as he grew in Christ in his earthly walk and ultimately when he reached the final state. He has already mentioned that he was certain that this would be the case for the Philippian Christians: “I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus” (Phil 1:6). Doubtless he shared the same expectation for himself. Paul clearly teaches elsewhere (e.g., Gal. 6:9; Eph. 4:15) that accepting Christ as Savior is not the total picture. For the believer’s spiritual maturity is a process that continues on until the final righteousness that comes with the reality of Heaven and eternal life in the presence of Christ. As that process continues, the fruits of the Spirit are evidenced in the believer’s growth in grace (1 Pet. 2:2) and victory over sin cf. Rom. 8:1-2, 26-30). For his part, the believer must surrender himself to the control of the Lord (cf. Rom. 12:1-2), so as to enjoy fellowship with him in progressive spiritual maturity and in the knowledge of Christ, while continuing in the Lord’s service (cf. 2 Cor. 3:18; Heb. 12:1-2; 2 Pet. 3:18).

Accordingly, Paul does not consider that his ministry for Christ is over or complete, for ever since that time on the Damascus road Paul has been Christ’s “chosen instrument to carry my name before Gentiles and kings and the people of Israel” (Acts 9:15) No less than the Philippians (cf. 1:7) he realizes that he must press onward if he is to realize the full potential of his reward. “The athletic imagery here is clear: Paul viewed his pursuit of knowing Christ and being Christlike as running in a race. … Christ laid hold of Paul so that Paul could lay hold of Christ. As such, Christ became the prize Paul was seeking. He wanted to know Christ and live for Christ during his lifetime (1:20) and he looked forward to knowing him perfectly in the next life.”¹¹ For Paul, “living is Christ and dying is gain” (Phil. 1:21). He therefore pressed onward with his eyes fixed on Christ and on his final goal.

In verse 13 Paul reaffirms his previous statement that he does not consider himself to have attained his goal. His very choice of words here displays his deep-seated personal conviction. He first had used the more basic root form (Greek lambanō) in verse 12 in saying, “Not that I have already attained.” Now he turns to a compound form (Greek, katalambanō) employing it for the third time. This word expresses the idea not only of attaining, but of obtaining, or laying hold of”) some objective or object. In so doing he uses this more emphatic term, a word that he has just used (v. 12) to express Christ’s laying hold of him. Although the risen Christ has “laid hold” of Paul, Paul has not yet similarly “laid hold” (NET, “attained”; v. 13) of the perfect knowledge of Christ. That goal remains to be accomplished.

Paul’s focus is on the goal, which the Lord has set for him. Therefore, he does not think about his past, whether as a Pharisee who strictly obeyed the law of Moses or about what he may have accomplished in his ministry. Rather, he was like a dedicated runner in a foot race “with his body bent over, his hand outstretched, his head fixed forward never giving a backward glance, and his eyes fastened on the goal.”¹² Indeed, a dedicated runner does not look backward and thus lose his stride, momentum, and focus. Rather, he strains every muscle as he keeps his eyes fixed on the finish line and the achieving of his anticipated goal. Paul also has this same commitment, which he has already indicated in his previous remarks (vv. 10-11). His goal is to know Christ fully, whether in this life or the next.

Continuing the athletic imagery Paul reasserts with strong conviction his all-consuming life-directing goal: “I strive toward the prize of the upward call of God in Christ Jesus” (v. 14) His choice of Greek verb here expresses his intense commitment to achieve his goal and reward. In a foot race, “At the end of each race, officials had their heralds proclaim the winner and call him up to receive his prize.”¹³ If Paul has this in mind in his choice of athletic imagery, “This prize is the prize is the reward that awaits him at the end of the race… and he visualizes the heavenly judge at the end of the age calling him to ‘come up’ to receive it.”¹⁴ Such appears to be Paul’s intention here, for it is in harmony with later words to Timothy during his second (and last) imprisonment in Rome. There he relates to Timothy that he now considers the “race” to be over:

I am already being poured out as an offering and the time for me to depart is at hand. I have competed well, I have finished the race; I have kept the faith! Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day (2 Tim. 4:6-8a).

He adds that such is not his reward alone, but is also for “all who have set their affection on his appearing” (v. 8b). Thus he informs and encourages the Philippians by saying that the prize for which he is striving “is the full and complete gaining of Christ for whose sake everything else has been counted loss. Paul tells the Corinthian believers: “Now we see in a mirror indirectly, but then face to face. Indeed, Paul’s greatest reward is to know fully, and so to be in perfect fellowship with the one who had apprehended Paul on the Damascus road. And this prize Paul wants his readers also to grasp.”¹⁵ Indeed, it is a goal, a prize, a reward that all believers should keep in mind as they continue the course laid out before them in their present “race” of living for Christ, while longing for that full knowledge of Christ that will come in the final state.

Now I know in part, but then I will know fully, just as I have been fully known (1 Cor. 13:12).

Application

Athletic competition of various kinds appears to be a fixed feature in many lands and cultures across the world. It is small wonder, then, that imagery associated with athletics would be utilized by a biblical author. This was especially true of Paul who probably had visited the Isthmian Games while in Corinth. In any case, the Greek games were well known across the Mediterranean world in Paul’s day. Accordingly, Paul uses athletic imagery in presenting the gospel in several places in his writings.

Thus in his Epistle to the Corinthians as Paul refers to his rights as an apostle, such as to financial support and points out that he was willing to give up all of them for the sake of sharing the gospel message. In so doing he labored both physically and spiritually in order to win others to the Lord (1 Cor. 9:11-27). Armed with such qualities as faith, love, and hope he was determined to set self aside for the cause of Christ. Paul’s determination to live solely for Christ is nicely reflected in Ada Widdington’s classic hymn:

Not I, but Christ, be honored, loved, exalted;
Not I, but Christ, be seen, be known, be heard;
Not I, but Christ, in every look and action;
Not I, but Christ, in every thought and word.
O to be saved from myself, dear Lord,
O to be Lost in thee,
O that it may be no more I,
but Christ, that Lives in me.¹⁶

This was more than possible for Paul because Christ had been victorious over sin and death. Under the figure of a victor’s festal procession, he portrays believers as being led as members of Christ’s victory procession (2 Cor. 2:14). Thus Paul teaches that as united to the risen, victorious Christ, believers can live a vital Christian life being dead spiritually, but alive to God.

Paul declares that he can therefore run in the race of life with assurance, being careful to live a disciplined life so as not to do anything that could cause others to stumble or to compromise his testimony for Christ. Indeed he endeavors to live out his challenge to the Romans to, “present your bodies as a sacrifice—alive, holy, and pleasing to God—which is your reasonable service” (Rom. 12:1).In his words to the Corinthian Believers one senses that sacrificial living was no hardship. He considered it no real difficulty for him to give up those things that would be of no eternal value or could be considered an impediment to the cause of Christ. Accordingly, Paul was not self-centered in his service for Christ, but cared only to make Christ known (cf. Eph. 6:19-20). And all the while as he pursued his goal in the “race” of Christian service, he was confident that as united to Christ he could look forward to an “imperishable crown” (1 Cor. 9:25). Paul’s message to the Corinthians is applicable to today’s believers, for like Paul we, too, form part of Christ’s victory procession.

In his Epistle to the Philippians Paul also employs the imagery of the foot race to point out that he is aware that in this race he has a personal quest to know Christ more fully. Although he realized that in the final analysis that goal lay in the future (Phil. 3:12-14), nevertheless, he was determined to live a life of maturing faith in service for the Christ As he did, he was confident of reaching his final goal and the accompanying reward of eternal life in the Lord’s presence. With this goal in mind, like a dedicated runner, he does not look backward, but keeps his eyes fixed on the finish line and its reward Phil. 3:13-14). Believers can be well advised to follow Paul’s resolve. As the hymn writer expresses it,

I’m pressing on the upward way,
New heights I’m gaining every day;
Still praying as I’m onward bound,
“Lord, plant my feet on higher ground.”¹⁷

I have had the distinct pleasure of seeing former students carry the message of the gospel via Campus Crusade’s Athletes in Action. This ministry, which has many thousands of supporters in nearly 100 countries, is committed to seeing spiritual movements through the avenue of sports. Theirs is a desire to see people everywhere come to know Jesus Christ and become his active followers. For some of these students this has led to a life of full time ministry for Christ. One prime example is the well-known Dr. Dolphus Weary.¹⁸ Dr. Weary is president of R.E.A.L. Christian Foundation. Based in Richland Mississippi, it is a Christian ministry dedicated to rural education and leadership. As well, it is devoted to encouraging unity and harmony across racial and denominational boundaries through the gospel message and the Word of God. Although not all believers are athletically gifted, they can, like Paul, live out the goal of being dedicated Christians in the “race” of life. They can choose not only to live for Christ, but to bear in mind the needs of others (cf. Gal. 6:9-10), especially a lost mankind. In so doing, they will find true success in life and experience genuine joy or as the old Christian acronym slogan expresses it: JOY-- “Jesus first, others second, yourself last.

May each of us so live as to enjoy the fruits of a victorious life of laboring for Christ, “For we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith” (Heb 12:1-2). May each of us as believers “always be outstanding in the work of the Lord,” ever being aware that our labor “is not in vain in the Lord” (1 Cor. 15:58), so that by God’s grace others may be quick to perceive Christ in us, “the hope of glory”(Col. 1:27). May we live a life of faith, hope, and love together with a deep longing to know Christ fully and to be with him forever. May Paul’s example be reflected in us, so that, like Paul we forget “the things that are behind” and reach out “for the things that are ahead” (Phil. 3:13). As an old year ends and a new year begins, may we not be side-tracked by thinking too greatly of our past mistakes or accomplishments; for being overly preoccupied with either one could lead to spiritual stagnation. Rather, let us look forward to a year of growing spiritual maturity by being useful and useable instruments in the Lord’s hands, ever striving forward “toward the prize of the upward call of God” (Phil. 3:14). It would be well if all believers could reflect in their living the words of Sylvanus Phelps:

All that I am and have --Thy gifts so free—
In joy, in grief, thru life, dear Lord for Thee!
And when Thy face I see, my ransomed soul shall be,
Thru all eternity, something for Thee.

¹ It is interesting to note that the image of racing may seem to be drawn upon by the author of Ecclesiastes, who points out that, “the race is not always won by the swiftest” (Eccl. 9:11, NET; N. B., unless otherwise noted, all scriptural citations will be taken from the NET). As Longman observes, “We would expect the fastest person to win a footrace…But Qoheleth reminds us that this is not always true” (Temper Longman III, The Book of Ecclesiastes, The New International Commentary on the Old testament [Grand Rapids: Eerdmans, 1998], 233). Choon-Leon Seow, (Ecclesiastes, The Anchor Bible, eds. W. F. Albright and David Noel Freedman [New York: Doubleday, 1997), however, remarks that it is unlikely that there any connection with a sporting contest (especially with the Hellenic games and suggests that the imagery here is more likely that of the chase (cf. 2 Sam. 2:18-23).

² Verlynn D. Verbrugge, “I Corinthians,” in The Expositor’s Bible Commentary, eds. Tremper Longman III and David E. Garland, 13 vols. (Grand Rapids: Zondervan, rev. ed. 2008) 11: 333.

³ Craig S. Keeener, The IVP Bible Background Commentary: New Testament (Downers Grove: InterVarsity Press: 1993), 472.

⁴ David W. J. Gill, “1 Corinthians,” in Zondervan Illustrated Bible Backgrounds Commentary, ed. Clinton E. Arnold (Grand Rapids: Zondervan, 2002), 149.

⁵ It should not be overlooked that God’s Son, the exalted Christ, will one day return to earth wearing a distinct crown symbolizing his authority and universal reign. Such is appropriate for him because of his final triumph over evil (Rev. 6:2; 14:14; cf. 19:11-16). For problems associated with the full understanding of Revelation 14:14-16, see G. K. Beale, The Book of Revelation, The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1999), 771-73.

⁶ See further, Roy B. Zuck, Basic Bible Interpretation (Wheaton: Scripture Press, 1991), 166; Andreas J. Kӧstenberger and Richard D. Patterson, Invitation to Biblical Interpretation (Grand Rapids: Kregel, 2011), 610.

⁷ Gill, “1 Corinthians,” 150.

⁸ Verbrugge, “I Corinthians,” 341 suggests that Paul also may have in mind the idea of “degrees of reward in Heaven (I Cor. 3:10-15)… It is not impossible that he may have this notion of ‘prize’ or ‘reward’ in mind.”

⁹ William Baker, “1 Corinthians,” in Cornerstone Biblical Commentary, ed. Philip W. Comfort, 18 vols. (Carol Stream, Il: Tyndale, 2009), 15:137.

¹⁰ Kate B. Wilkinson, “May the Mind of Christ, My Saviour” (Verse 5).

¹¹ Philip W. Comfort, Philippians,” in Cornerstone Biblical Commentary, 18 vols. (Carol Stream, Il: Tyndale House, 2008), 16: 205.

¹² Gerald F. Hawthorne, “Philippians,” in Word Biblical Commentary (Waco: Word Biblical Commentary, 1983), 153 as cited by Comfort, “Philippians,” 206.

¹³ Keener, The IVP Bible Background Commentary, 564.

¹⁴ David E. Garland, “Philippians,” in The Expositor’s Bible Commentary, eds., Tremper Longman III and David E. Garland, 13 vols. (Grand Rapids: Zondervan, rev. ed., 2006), 12: 245.

¹⁵ Peter T. O’Brien, The Epistle to the Philippians, The New International Greek Commentary, eds. I. Howard Marshall and W. Ward Gasque (Grand Rapids: Eerdmans, 1991), 433.

¹⁶ Ada A. Widdington, “Not I, but Christ.”

¹⁷ Johnson Oatman, Jr., “I’m Pressing on the Upward Way.”

¹⁸ For details, see Charles McKellar, ed., Proud to Call Mississippi Home (Germantown, TN: Image Publishing, 2006), 254.

Related Topics: Spiritual Life, New Year's, Sanctification, Sacrifice

Where the world comes to study the Bible

Latest Articles

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 64

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 65

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 66

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 67

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 68

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 69

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 70

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 71

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 72

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Christians As Athletes

Introduction

Paul and the Image of Athletics

In I Corinthians

In Philippians

Application

Pages

You are here

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 64

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 65

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 66

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 67

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 68

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 69

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 70

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 71

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Psalm 72

From the series: Psalms: The Hymnal Of Israel, Book II (Psalms 42-72) PREVIOUS PAGE | NEXT PAGE

Christians As Athletes

Introduction

Paul and the Image of Athletics

In I Corinthians

In Philippians

Application

Pages