Verses 1-15

Psalms 11

A song of trust. The declaration “In the Lord put I my trust” (Psalms 11:1) is buttressed by the reason (Psalms 11:7), while all between describes the condition in which David finds himself. Urged to flee from his enemies (Psalms 11:1), he shows the futility of the attempt (Psalms 11:2). The moral foundations are being undermined (Psalms 11:3), and only Jehovah is able to discriminate and judge (Psalms 11:4-6).

Psalms 12

The evil speaker. The close relation between this and the preceding psalm is easily discovered. David’s enemy is the deceitful flatterer (Psalms 12:1-2). But his judgment is of the Lord (Psalms 12:3-5), the sincerity of whose utterances are in contrast with those of the enemy (Psalms 12:6-8).

Psalms 13

Sorrow. The Lord seems long in coming to His servant’s relief form the slanderers in the psalms preceding (Psalms 13:1-2). Will He never come (Psalms 13:3-4)? Yea, He cometh soon, and faith and hope rejoice (Psalms 13:5-6).

Psalms 14

The whole world corrupt. All sinners are fools (Psalms 14:1) because they think and act contrary to right reason. First, they think wrong (“in his heart,” Genesis 6:12), and then soon they act wrong (Proverbs 23:7). This is true of the world generally (Psalms 14:2-4). “Eat up My People” is a phrase denoting the “beastly fury” of the Gentile enemies of Israel. Verses 5-6 show their indifference rather than their ignorance of God. If the closing verse seems to refer to the period of the Babylonian captivity and therefore raises a question as to the Davidic authorship (see title), we should remember that the language is typical of any great evil, and that David may be speaking as in other instances, in the prophetic sense. In that case the psalm takes on a millennial aspect.

Psalms 15

Holiness and its reward. Here a question is asked, verse one, which finds its answer in the verses following, the whole dialogue being summed up in the last sentence. To abide in God’s tabernacle, etc., is to hold fellowship with God and enjoy the blessings incident thereto. These are for the man whose conduct is right, who is truthful, sincere, separate from the ungodly, and uninfluenced by covetousness and bribery.

Psalms 16

The Psalm of the Resurrection, one of the great Messianic psalms (see introductory lesson). While it is interesting to consider David as uttering the prayer, for it is a prayer, how much more so to think of Christ! On some mountain side, in the night’s darkness, He may have poured out these petitions and praises. (For its Messianic application compare verses 8-11 with Acts 2:25-31; Acts 13:35). Observe the spirit of confidence (Psalms 16:1), loyalty to God (Psalms 16:2), love toward the saints (Psalms 16:3), separation from the world (Psalms 16:4), contentment (Psalms 16:5-6), obedience (Psalms 16:7-8), hope (Psalms 16:9-10), expectation (Psalms 16:11). Michtam means “A Golden Psalm” and such it is in its preciousness even above others.

Psalms 17

A prayer in which vindication is desired. It makes such great claims that one thinks of it as Messianic also (Psalms 17:1-4), and yet like Psalms 7, the writer may have some specific transaction in mind as to which his hands are clean. Note the testimony to the power of God’s word (Psalms 17:4). What is asked is guidance (Psalms 17:5-6), and preservation (Psalms 17:7-8). The latter is desired from the wicked who are described as proud (Psalms 17:9-10), treacherous (Psalms 17:11-12), and yet prosperous in worldly things (Psalms 17:14). This prosperity is transient in comparison with his own expectation (Psalms 17:15). Have the Revised Version convenient in reading these psalms, for its interpretation on some obscure passages.

QUESTIONS

1. What is the leading thought of Psalms 11?

2. Against what class of enemies are the psalmist’s words frequently directed?

3. Why are sinners called fools?

4. Which of the psalms of this lesson are millennial and messianic?

5. Have you compared the passages in Acts?

6. What does Michtam mean?