... inescapable end (Job 20), which Zophar explores further in his third speech (27:13–23). 6–7; 9–10; 12–14; 16–17; 19; 21; 23–24; 27:1–12 Review · Job’s Words:Within the first cycle (Job 4–14), Job at first highlights his anguish, his desire to be crushed (6:9), and his displeasure with his friends’ counsel (6:14–23). Job cannot envision a return to happiness (7:7). Headed to the netherworld of Sheol, he is confused as to why God should pay so much attention to humans in general and Job ...
... of the righteous) opens with a personal plea to God for help yet does not detail the specifics of his problem (5:1–3). Next David unveils God’s feelings toward the wicked, either through his own reactions or through their acts (5:4–6). David then declares his desire to worship God and seeks his guidance in the face of his enemies (5:7–8). By contrast, David pleads to God to not even hear the words of the wicked but to condemn the wicked because they cannot be trusted (5:9–10). God, however, should ...
... the heat of his rage (6:1–2). No longer able to stand the torment (6:2–3), David cries to God for deliverance. He appeals via three lines of argumentation: (1) his own interminable suffering (6:2–3), (2) God’s undying love (6:4), and (3) his own desire to praise God while still alive (6:5). In verses 6–10, David denounces his enemies as the cause of his misery (6:6–7). His tears that his enemies rejoice over are the same tears that move God to shame and terrify those same enemies (6:8–10). The ...
... commonly recognized; the sixth, “the fear of the Lord,” is not. David clearly wants his readers to recognize God’s word as an awesome terror to be reckoned with. In 19:7–10, he also highlights numerous benefits of knowing and applying God’s word. David concludes by expressing his desire that God’s word and ways would reign in his heart and that God would be pleased with all that he thinks and does (19:11–14).
In 20:1–5, reflecting David’s prayer in Psalm 19, the people of Israel express to the king their desire that God would help him, would accept his sacrifices, would give him the longings of his heart, and would deliver him. The king responds, declaring that God delivers his anointed (i.e., King David himself) by his great strength (20:6). Concurring with David’s acknowledgment of God as the ...
... to God for his strength, David and his people delight in their God (21:1, 13). Between those two declarations, David reveals God’s exercise of strength toward his servant (21:2–7) and against his enemies (21:8–12). God responds to the desires of the king’s heart, overwhelming him with riches, long life, military success, and eternal blessings (21:2–6). God, moreover, makes the king immovable, because the king trusts in him (21:7). In 21:8–12, David depicts God as controlling, consuming, and ...
... God (25:5, 21) and prays that God would never allow him to be shamed by his enemies (25:2, 20; though, as David says, no one who trusts in God is ever truly put to shame—25:3). Throughout this acrostic psalm, David shifts back and forth from a desire for God’s guidance along the right path (25:4–5, 8–9, 12–14) to a plea for God’s mercy because he and his people have followed the wrong path (25:6–7, 10–11, 15–22).
David’s problems in Psalm 28 are more intense than in recent psalms. Yet his thoughts here parallel those in Psalm 27: a desire for God to hear his cry for mercy (27:7; 28:2), a plea to God not to treat him as he treats the wicked (27:12; 28:3), and an appeal to God not to desert him (27:9; 28:1). David fears God’s silence. He needs God’ ...
... toward God, with David imploring God to defend him, defeat his enemies, or rescue him (contrast Psalm 34). Yet, despite their differences, Psalms 34 and 35 conclude that God delivers the upright. Throughout Psalm 35, David seeks God’s help (35:1–3, 17, 22–25), desiring his enemies to falter because of the misery they have caused him (35:4–8, 11–16, 19–21, 26). He also declares his intent to praise God when God overcomes those enemies (35:9–10, 18, 28). Verse 27 is a rarity in the Psalms ...
... their success is due, in part, to their taking advantage of the helpless and powerless (37:12–14, 35–36). In sharp contrast, David highlights God’s abundant provision for all who turn to him (37:6, 19). God meets their present needs and deepest desires, offering the righteous a wonderful future (37:4, 18, 37). He is their helper, upholder, protector, and deliverer who never deserts them (37:23–25, 39–40). They are therefore exhorted to enjoy him, follow him, and rely on him always (37:3–5). Thus ...
... with him, he wonders whether God has forgotten about him completely (42:3, 8–9). Despite being physically apart from his normal places of worship (42:1–2, 4), the psalmist does not abandon his God, who appears less and less responsive. Just the opposite, he consistently declares his fervent desire to be with and to live for his God (42:1–2, 4, 5–6, 11).
... of it, honing their sinful ways from before birth (58:3). Interestingly, David earlier (51:5) notes his own sinfulness from birth. The difference between David and the wicked of this passage is that whereas he confesses his sin and desires to live uprightly before God, they become increasingly like out-of-control cobras, striking to kill whenever and whomever they can (58:4–5). David’s frustration explodes in an imprecatory prayer. Outraged at the unrestrained wickedness surrounding him, he ...
... and few problems, Psalm 63 emphasizes David’s yearning for and complete reliance on his glorious God. Throughout much of David’s life, his spiritual nature trumps his physical nature. In Psalm 62, he prefers God to the powers of this world and to his own desires (62:9–10). Here (63:1–6), he declares that God is more precious to him than the physical needs of life—or even than life itself. God is his protector and sustainer (63:7–8); his enemies will no longer live to spread deception, but ...
... deliverance (71:22–24). Several ideas occurring in Psalm 71 carry on the thoughts of previous psalms: God is hidden from the psalmist (71:12; cf. 69:17); God is urged to hurry his work of deliverance (71:12; cf. 70:1, 5); the enemies scorn the psalmist—the psalmist desires them to be scorned, and they are (71:1, 13, 24; cf. 69:7, 10, 19–20; 70:2–3); and the enemies openly rejoice over the tribulations of the psalmist (71:10–11; cf. 70:3).
The parallel structure of 72:1–2 reveals that Solomon (the king who is also the royal son [of David]) desires God to give him both justice and righteousness so that he might judge God’s people (the “afflicted ones”) with righteousness and justice. When Solomon rules in that manner, the nation (represented synecdochically by “mountains” and “hills”) will prosper, and he will deliver the helpless (72:3–4). This king ...
... :1–4). Asaph issues the plaintive cry—“How long, O Lord?”—a cry not concerned about how long Israel’s enemies will dominate them but how long God will be angry with his own people (79:5). Immediately thereafter, and to the end of the psalm, Asaph alternates between his desire for God to act with vengeance against Israel’s enemies (79:6–7, 10, 12) and his plea for God to show mercy toward his people—and that God’s people, in turn, would honor him (79:8–9, 11, 13).
... to know God better and praise him forever (86:11–13). David begins the final section by describing the sinfulness of his enemies and the greatness of his God (86:14–15). He concludes the section, in reverse order, by speaking well of God (seeking God’s help) and then desiring the downfall of his enemies, because God has been good to him (86:16–17).
Psalm 120 (beginning fifteen sequential psalms known as the Songs of Ascents, songs presumably sung by pilgrims journeying upward to Jerusalem) depicts its author separated from his desired place (120:5–6) and needing God to resolve his dilemma (120:1). If the psalmist is speaking literally (120:5–6), then he is living among barbaric unbelievers near the southeastern end of the Black Sea (Meshek) and in the wilderness (with the nomads of Kedar). If, however, he ...
... Psalm 137. Instead, he focuses on the anguish of being separated from Jerusalem. Two emotions pervade this psalm. In 137:1–6, the psalmist experiences sadness thinking about home. Nevertheless, he determines never to forget Jerusalem. Should he ever stop remembering, he desires never to make music or sing again. In 137:7–9, venting rage in an imprecation directed at the Edomites for encouraging the Babylonians, the psalmist takes pleasure in knowing that Edom will one day face judgment (cf. Obad. 1–21 ...
Binding the psalm together by describing God’s intimate knowledge of his life and desires (139:1–3, 23–24), David writes about an all-knowing, everywhere-present, intimately involved God and expresses righteous rage against those who oppose him. God knows everything about David’s actions and thoughts—things even David does not know (139:1–6). Yet God still cares for David—a ...
Desiring not to become like those whom he despises, David seeks God’s protection from himself. He wants God to keep him from practicing wickedness (141:1–5a), to keep the wicked away from him (141:5b–7), and to keep him from the wicked (141:8–10). David uses contrasting ...
... , literally “lacks heart”; NIV “has no sense”), since it is a self-destructive act (similarly 7:22–23), as verses 33–35 detail. Lasting shame will be the least of his problems! The rage of a cheated husband knows no bounds; no restitution payment or bribe will assuage his jealous desire for revenge (Prov. 27:4; Song 8:6). And it all began with a few flattering words and some eye makeup (6:24–25).
... abilities bring you into the presence of a powerful person. (One can also translate “what” in verse 1b as “who” [see NIV note]; the word is perhaps intentionally ambiguous.) Drastic measures may be needed to curb an uncontrolled appetite or inordinate desire (22:2–3). Such food may be “deceptive,” intended as a test of your self-discipline rather than simply as a calorie-rich diet. Verses 4–5 support this interpretation, warning against exhausting efforts to acquire fleeting riches. Verses 6 ...
... . Verse 27 introduces the second theme, diligence, by calling for proper preparations, provisions, and priorities. Then verses 28–29 complete the first theme, warning against being a perjurer or a hostile witness (cf. Prov. 3:29–30) motivated by a desire for revenge. The collection concludes with a colorful description of the sluggard’s irrational behavior, along with its consequences (24:30–34; cf. 6:10–11). The rundown condition of the vineyard is a precursor to the resultant poverty, offering ...
... linked to the preceding unit. Here too God grants an individual the ability to achieve wealth, possessions, and the resultant deference (as Solomon himself enjoyed, according to 2 Chron. 1:1–2), in principle supplying everything one could possibly desire. But, in this case, God prevents this individual from benefiting (literally “eating”) from these goods. Instead, God allows an outsider rather than another family member to consume them (6:2), as previously envisioned in Ecclesiastes 2:26—the height ...