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“Sing praises to the Lord, who sits enthroned in Zion! Tell among the peoples his deeds! For he who avenges blood is mindful of them; he does not forget the cry of the afflicted.”

If you read this verse in the NASB, you may be forgiven for thinking David was name-checking a cheesy vampire flick. There, it reads, “He who requires blood”, a statement which sounds odd to modern ears but is nonetheless the most ruthlessly literal of all translations.

The author of Psalm 9 made no such silly Hollywood associations and neither did his original readers. The subject was deadly serious. The ESV rendering above is less literal but a little easier to process. So let’s talk about this title of YHWH, or maybe of Christ, if the distinction is worth considering.

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The prophetic spirit moved David as he wrote Psalm 9. Of course, the Holy Spirit was upon him as he wrote all his psalms of scripture but, like many good authors, on plenty of occasions he simply wrote what he knew. Not all David’s psalms required that he peer into the future and write down what the Spirit showed him as he carried him along.

This one does, as we will see shortly. The “will of man” did not move David’s pen, and I wonder exactly how much he understood about the times and circumstances the Spirit of Christ in him was indicating.

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Psalm 9 is the first acrostic psalm, a structural poetry convention in which each line begins with a consecutive letter of the Hebrew alphabet. (Psalm 119 is the most famous example of this technique.) As others have noted, this one is an imperfect acrostic: some letters are missing. The pattern of starting each line with the next letter continues into Psalm 10, leading analysts to conclude they were originally two movements of the same psalm.

Jewish tradition suggests David wrote this psalm after his victory over Goliath.

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The sovereign God delights in delegating his own infinite power. We find the earliest scriptural instance of such delegation in Genesis 1:16-18 when the Lord makes the greater light to rule the day and the lesser light to rule the night, then casually throws in the stars as a bonus. The Hebrew word translated “rule” in that passage is elsewhere translated “dominion”, “power” and “government”. The OT writers use it to describe God’s own sovereign power and authority.

Delegated authority is the principle on which God’s creation operates.

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Long before the Lord Jesus ever used the title “Son of Man” to describe himself, the concept had a history with which devout Jews looking for their Messiah were well acquainted. Ezekiel not only had the title before the Lord Jesus, he had it used to describe him many more times than the Lord Jesus, 93 in total. In fact, God himself chose to address his servant that way, as he did Daniel.

What can we learn from that? Not much, probably, except that the hermeneutical “Law of First Mention” is nowhere near as reliable as the law of gravity.

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In his book The God-Shaped Heart, Timothy Jennings makes what I believe is a helpful distinction between two manifestations of divine rule in the world: design law and imposed law.

Design law includes things as disparate as gravity, love, motion, health, mathematics, friction, thermodynamics, authority structures, liberty, exertion, and so on — principles intrinsic to the proper functioning of our world and human society as designed by God. Do X, and Y will be the natural result, either for good or ill. Design law is just the way the world works.

Imposed law refers to both God’s commands and all other codes, rules, regulations and ordinances enforced with penalties, whether imposed by God or by men under his authority.

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Sometimes God gets angry. When his servants sin egregiously, even they may become the objects of his righteous and thoroughly justifiable anger:

“The Lord was angry with me because of you.”

“The Lord was so angry with Aaron that he was ready to destroy him.”

“The Lord was angry with Solomon, because his heart had turned away from the Lord.”

“He has cut down in fierce anger all the might of Israel; he has burned like a flaming fire in Jacob, consuming all around.”

But the consequences of God’s anger (not to mention its duration) are not always precisely the same.

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The apostle Paul once wrote about his desire to know Christ and share in his sufferings, becoming like him. In doing so, he was responding to God’s own desire that those closest to him understand his heart. In both Old and New Testaments, we find the Lord putting his most faithful servants through hard experiences to teach them how God thought and felt.

Accordingly, we find the Lord testing Abraham in order than he might understand what it is like to give up a beloved son, testing Ezekiel in order that he might know what it’s like to lose one’s beloved, or testing Jeremiah so he would know the cost of telling the truth. I believe such trials were never arbitrary, and never inflicted on anyone who couldn’t handle them. They were expressions of trust and intimacy from friend to friend. Perhaps you have been through similar trials and come out with a better understanding of our heavenly Father and his beloved Son.

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Not all long-term friendships get off on the right foot.

The relationship between the tribes of Judah and Benjamin is a fascinating historical study. Israel’s second king, our beloved psalmist, was from the more dominant, numerous and historically significant tribe of Judah, while its first king, Saul, hailed from the comparatively tiny tribe of Benjamin.

What Benjamin lacked in size it made up in pugnacity. “Benjamin is a ravenous wolf”, prophesied the original Benjamin’s dad, and so it came to be.

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Because so many psalms are prophetic, we are wise when we come to them to ask the question posed to Philip by the Ethiopian eunuch concerning the prophecy of Isaiah that he was reading at the time. He inquired, “About whom does the prophet say this, about himself or about someone else?”

It was an excellent question. We must ask it of ourselves (and of the scriptures) today.

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Last week we looked into the apostle Paul’s use of Psalm 5:9 in the book of Romans. For Christians, this is usually the bottom line: we’re interested in how the things that were written in the Old Testament apply in our own experience. That’s normal, natural, and even biblical, but it’s useful to keep in mind that whatever the NT writers may have legitimately made of them, these passages also had an original context and an original audience.

Today we’re looking at what these words meant when David wrote them something in the order of 3,040 years ago.

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I mentioned last week that we would take a little time out from expositing Psalm 5 in context to look at Paul’s use of verse 9 in a famous passage in Romans 3 that begins by posing this question: “What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin.”

The selection from Psalm 5 is part of a list of Old Testament quotes from various sources that Paul assembles to prove his point, and this is where his critics begin to object to his usage of Psalm 5:9 and other verses. So let’s take a look at their objections today and see if we can’t come to a better understanding of what Paul was trying to accomplish in Romans 3.

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The superscription to Psalm 5 reads “To the choirmaster: for the flutes. A Psalm of David.” I had to take a quick peek at the Hebrew for “flutes” in my Strong’s, as I don’t imagine what the Levite musicians played 3,000 years ago bore much resemblance to a modern wind instrument, especially one usually made out of nickel-silver alloys.

As it turns out, the word only appears in certain English Bibles. Some consistently omit the superscriptions for reasons discussed in this article. Even in the cases where it does appear, we have nothing else in the Old Testament with which to compare it. The usage is unique. Strong’s says it may refer to a musical instrument or simply be the name of a particular melody, which is a discreet way of saying the translators are guessing. Most modern translations go with “flutes”, though a few say “wind instruments” and the NIV goes with “pipes”.

It would be nice if we perfectly understood the etymology and popular usage of every ancient Hebrew word. This one we don’t. We can only imagine how this psalm sounded in full vocal chorus with accompaniment.

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The superscription to Psalm 4 reads, “To the choirmaster: with stringed instruments. A Psalm of David.” It reminds us that no matter how personal any given psalm may appear, each was written with the entire body of believers in mind. Three thousand years ago, your new psalm did not get played on the radio in your car, revolve on the turntable of your stereo, or get discovered on Spotify. The average Israelite did not even have a copy of the words at home in a scroll to read and meditate on.

Psalms were for the congregation when it gathered, whether sung and accompanied or performed for worshipers by trained musicians.

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Psalm 3 is a little piece of history.

The superscript over it reads, “A Psalm of David, when he fled from Absalom his son.” It takes us back to chapters 15 through 19 of 2 Samuel, which describe Absalom’s conspiracy against his father. The scripture says he “stole the hearts of the men of Israel”. An attractive, charismatic young man, Absalom pretended to care about the people of God and to offer them something his father could not, and large numbers of Israelites followed him in rebelling against David and driving the king from his palace in Jerusalem to exile across the Jordan River.

Absalom’s conspiracy ultimately failed. God delivered David, and if we read Psalm 3 with those events in the back of our minds, we see its words harmonizing with the history in Samuel.

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The word Selah appears in the Old Testament a total of 74 times, primarily in the Psalms, but also a few times in the prophecy of Habakkuk. If that seems odd, you may want to read this post and possibly this one. Hebrew scholars entertain the possibility that in the midst of his prophetic utterances, Habakkuk quoted something constructed very much like a traditional Hebrew psalm (though not one preserved in the Psalter). If that is in fact the case, it should not surprise us to find the prophet using the language of a psalmist. Selah is one of those words peculiar to Psalms.

We are about to encounter it for the first time in Psalm 3.

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We were looking last week at the future, earthly opposition to God and his Messiah described for us in Psalm 2. David tells us that the rulers of the nations in those days will take their stand against both, craving freedom from the moral restraints Christ’s righteous government of our world will impose upon them. The psalmist cautions them from resisting the Lord’s Anointed. But as Isaiah would later write, “Of the increase of his government and of peace there will be no end.”

A fallen world will not want that, even if it comes packaged with all manner of millennial blessings.

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Some day soon a Jew is going to rule this world, and he’s going to do it from the throne of David, making beleaguered Jerusalem the capital city of our planet.

There may be notions more offensive to modern sensibilities, but I can’t think of any at the moment. Let’s just say the nation of Israel is not currently in vogue. But that’s what the Bible teaches. It’s called the Second Coming of Christ, the hope of Israel, and the literal fulfillment of the Davidic Covenant. It’s an idea so audacious that it even riles up a significant segment of Christendom.

Guess what? The Gentile nations of that coming day will not be thrilled about it either.

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Before we dive further into our sequential exposition of the Psalms, it’s probably a good time to set out what my objective is in devoting every Saturday for more than the next three years, Lord willing, to one of the longest books in the Bible.

An aside: You may be surprised to realize Psalms is not the lengthiest by any standard other than total chapters and verses. I was. It’s actually third-longest. By Hebrew word count, both Jeremiah and Genesis exceed Psalms by a fair margin. (Translating Hebrew poetry into English apparently requires more words than does prose. The original is quite succinct.)

In any case, it’s a very long book and a major project. Why invest the time?

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I have a second introductory post coming next week, but I’m eager to get going, so let’s just jump in.

The author of Psalm 1 is unknown. Naturally, most scholars attribute these first six verses to David. For me, that’s a bit like the answers you get from ten-year-olds in Sunday School to questions about who did this or that in the Bible: they always guess either “God” or “Jesus”. Kids are not stupid. Those odds are usually better than 50/50; that’s just how Sunday Schools roll. Hopefully, they think, there’s something better at stake than yet another pencil. Maybe so do the scholars.