First, this is a song. The subtitle makes that clear: “A Psalm of Asaph. A song.” Scholars debate the meaning of the word the ESV and CSB translate “choirmaster” and the NIV “director of music.” Many of the words in the superscripts are unclear, even to Hebrew scholars. But the word translated “song” (shir) means “song.” Of that there is no debate. Asaph intended God’s people to sing it over and over again.

Second, bar patrons and tavern goers have been singing songs like this for ages, all over the world. The words are different, but the essence is the same: bad people make life bad for the rest of us. This song speaks of the boastful (4), wicked (4), and haughty (5), but not in a vacuum. There is grave need for God to judge the wicked, to set the world right, to put down the boastful, to be the God who executes judgment (7). Wicked and violent people inflict the same pain everywhere, whether we sing of modern-day slavery, human traffickers, or the warlords of eastern Congo. While the power of the wicked grows, the suffering gather together, lifting a glass in hope that one day the wicked will get what they deserve.

Third, the song of pain breeds hope. Just like the broken-heart songs of country music somehow soothe the wounded soul, this song of thanksgiving ends with a vow to sing praises to God forever (9). It begins with thanksgiving: “We give thanks to You, O God” (1). Asaph leads the crowd in a rousing rendition of “we give thanks, for Your name is near” (1). Asaph weaves this thanksgiving, this hope, through the fabric of the wicked’s power and prosperity. As the wicked boast, the righteous know that God will judge with equity (2) in His time (2) and in His way. Wounded souls need this tune playing in the background of life.

Fourth, the song is poetic. Good drinking songs need a metaphor, even if the metaphor is nothing more than the bottle. For example, “Ice cold beer never broke my heart.” Asaph chose the image of a “horn,” and it resonates all through this song. The wicked should not lift up their horn (4 and 5), for God will cut off their horns (10). Instead, God will lift up the horns of the righteous (10). Four “horns” in only ten verses.

Scholars tell us that the horn symbolizes strength, a metaphor drawn from a powerful animal with threatening horns. But the horn also symbolizes political strength and power, especially in the visions of Daniel. That makes the imagery even harsher. They are strong and powerful, wicked and boastful. When will God rise up, cut off their horn, and lift up the horn of the righteous? Drinking songs need a good metaphor to hang our pain on.

Fifth, the song has a time signature, like all songs do. I might be pushing the envelope here, but time runs all through this song, the time of waiting on the Judge to rise up and do His thing. There is an appointed time for judgment (2), but God sets the time, not us. We know what will happen when that time comes, but in the moment, the earth totters (3). Yes, Asaph reminds us that God holds the earth steady while it totters (3), but the earth still totters while we wait. We want the waiting in sixteenth notes; it comes in whole notes.

Sixth, there is a cup. All good drinking songs need a cup, a cup the whole room raises at once. But this cup, this foaming wine, is not one we want to drink. It brims with the wrath of God, and one day, when the time comes, the wicked will “drain it down to the dregs” (8).

This image of a cup filled with the wrath of God is not unique to Asaph. The prophet Jeremiah spoke of it: “Thus the Lord, the God of Israel, said to me: ‘Take from my hand this cup of the wine of wrath, and make all the nations to whom I send you drink it’” (Jeremiah 25.15). The prophet Isaiah spoke of it: “Wake yourself, wake yourself, stand up, O Jerusalem, you who have drunk from the hand of the Lord the cup of His wrath, who have drunk to the dregs the bowl, the cup of staggering” (Isaiah 51.17). The Judge will force His cup of wrath upon the wicked.

This image also shows up in the vision God gave to John, the vision of what is yet to come. Those who worship the beast will drink “the wine of God’s wrath, poured full strength into the cup of His anger” (Revelation 14.10). Add to that the vision of the returning, victorious Christ, who will “tread the winepress of the fury of the wrath of God the Almighty” (Revelation 19.15).

There is a cup in the hand of the Lord filled with the wrath of God. He has mixed it well, and He will pour it out upon all the wicked of the earth, at the time of His choosing, and they will drink it down to the dregs. Down to the last drop. Fully and completely. Thank the Lord.

This is a great drinking song, but come to think of it, it belongs not in a bar or tavern. It belongs around the Lord’s Supper table, where believers gather to give thanks to the Lord for the redeeming and atoning blood of Jesus that satisfies the wrath of God. We lift up our cup and rejoice that we are chosen in Christ, adopted into His family through Christ, forgiven by the riches of His grace, and redeemed by His blood (see Ephesians 1). We rejoice that God will lift up the horns of the righteous (10).

But we also gather around the table to lift up our cup and rejoice that one day, in God’s time and in God’s way, the Judge will cut off the horns of the wicked (10).

One day, we will lift up our cup in the land where righteousness dwells, and we will sing this drinking song.

In Psalm 30, David cries out to the Lord to not let him die (9). What profit is there in my death? Will the dust praise You? But that prayer is wrapped up into a much larger moment of worship.

This song was written to be sung at the dedication of the “temple.” The word bayit literally means “house,” and could refer to anything from the palace (see the NIV footnote) to Solomon’s temple or even the temple rebuilt after the exile. For new covenant believers, the “house” has even more possibilities. We are the temple of the indwelling Holy Spirit (see 1 Corinthians 6.19). The gathered church is a building where God dwells by His Spirit (see Ephesians 2.22). And we are all awaiting the eternal dwelling of God (see Revelation 21.3). All that to say, we sing this song in good standing.

As David prays for healing and for God to spare his life, and as we make the same requests, let us follow the conversation David has with the Lord.

David begins by extolling the Lord (1) and giving thanks to God for healing him in the past (2). David remembers how the Lord brought him up from Sheol and restored his life (3), recalling some moment in the past. This is why David sings praises to His name and gives thanks (4).

Praying for healing begins by praising the beauty and greatness of God and giving thanks for His healing grace in the past.

The song then takes a strange twist. David acknowledges the anger of the Lord but rejoices that it only lasts for a moment. Weeping only lasts for the night, but joy comes in the morning (5). Why does David bring up the anger of the Lord when praying for healing?

When we draw near to a holy God, there is always a sense that we are asking for mercy that we don’t deserve. We are sinners who deserve the just wrath of God, but we plead for mercy. As new covenant believers, we rejoice that the anger of God has been satisfied by the death of Christ on the cross for our sins. The wrath of God has been satisfied. Joy has come in the morning, on resurrection morning.

As David continues the prayer, he knows that his prosperity (6), also translated as security or ease, is rooted in God’s favor (7). It is by God’s favor that his mountain stands strong (7). Our prayers for healing are rooted in God’s favor. If He hides His face from us, we are dismayed, terrified (7). This is why we cry to the Lord and plead for mercy (8).

At this point, David tries to make sense of his illness and impending death (9). What profit is there in my death? Will the dust praise You? Are the dead able to tell of Your faithfulness? Who has never struggled with making sense of an illness? Why is this happening to me? This doesn’t make sense.

As new covenant believers, we can add depth to this part of David’s prayer. Through Christ, death is not the end of our praise nor our worship. In fact, when we lay this mortal body down, our worship raises to a whole new level. We join the great cloud of witnesses who bear eternal witness to the faithfulness of God. As we pray for healing in this mortal body, we know that the ultimate answer to our prayers lies in the resurrected body. How can this not impact how we pray and make sense of life?

Returning to the prayer, David asks for mercy, for God to be his helper (10). But that request is quickly swallowed up by thanksgiving. You have turned my mourning into dancing (11). You have clothed me with gladness (11). Even as I ask for more mercy, I know that I am already drowning in Your mercy.

What is the purpose of all this mercy? That my glory may sing Your praises (12). And these songs will echo for eternity, for I will give thanks to You forever (12).

How does this psalm help us pray for healing?

We should notice that David’s prayer for healing almost gets lost amidst all the praise and thanksgiving. We are standing on a huge pile of God’s grace and asking for more. It is almost impossible to ask for God’s healing grace without getting lost in thanksgiving for the manifold grace already given.

We should notice that David’s life goal is to sing praise and give thanks, both in this life and for life eternal. The apostle Paul knew that God can be glorified both in our life and in our death (see Philippians 1.20). In Christ, we know there might be profit in our death, for to live is Christ and to die is gain. Sickness and death will not put an end to our praises. In fact, we graduate from mortal praise to eternal praise.

We should notice that David unashamedly asked for God’s mercy and help, to heal him once again. While praise and thanksgiving gets top billing, we should approach the throne with confidence and ask for grace to help in time of need. The Lord can heal, as David knew (2), so plead for mercy.

Finally, we should notice that our ultimate healing is possible because the anger of God has been satisfied through the cross. Resurrection joy came in the morning, and that eternal joy and healing will be the answer to our prayers.

Lord, may You be honored in my life or in my death. May my glory sing Your praise and not be silent.

However, when learning how to pray through the psalms, these acrostic poems sometimes need to be liberated from the form to help us pray. At least this is true for me.

Psalm 25 is a perfect example.

This song reads like a follow up to Psalm 24, where David asks the question, “Who shall ascend the hill of the Lord?” The answer is one “who does not lift up his soul to what is false” (see Psalm 24.3-4). Psalm 25 begins with the statement, “To you O Lord, I lift up my soul” (1). And the rest of the song, written in an acrostic, describes what it means to lift up your soul only to the Lord.

But to capture the beauty of the song, we need to see the crisis and the request that drives the prayer.

The crisis, the reason why David lifts up his soul to the Lord, is expressed in a variety of ways, including loneliness (16), affliction (16), heart troubles (17), distresses (17), trouble (18), and many foes with violent hatred (19). What brought about such a horrible situation? David seems to know that at least some of his troubles are due to his own sins. In this prayer, he asks the Lord to not remember the sins of his youth (7), to pardon his great guilt (11), and to forgive all his sins (18). Whether his enemies are trying to exalt themselves over him (2) by taking advantage of his sins and failures is unclear, but David is aware that his sins are definitely complicating the situation.

As he cries to the Lord, David makes some very clear statements about what he believes about the Lord. The Lord is trustworthy (2), merciful (6), full of steadfast love (6), good and upright (8), and faithful (10). This is why David is confident that none who wait for the Lord will be put to shame (3) and those who fear the Lord will abide in well-being (13).

While David is asking the Lord to prevent his enemies from exalting over him (2), to pluck his feet out of the net (15), to guard his soul (20), and to deliver him (20), this really is not the primary prayer. The central prayer is that the Lord would make known to David His ways. Notice how often this basic prayer is stated and restated: make me know Your ways (4), teach me Your paths (4), lead me in Your truth (5), teach me (5), instruct this sinner in the way (8), lead the humble in what is right (9), teach the humble His way (9), and instruct the one who fears the Lord in the way that he should choose (12). Eight repetitions of the same prayer: lead me in Your truth.

In the midst of violent enemies and the consequences of his sin, what David wants more than anything else is for the Lord to lead him, teach him, and make him know that paths of the Lord.

Praying this prayer in light of the new covenant in Christ makes perfect sense. Even if we are not surrounded by earthly enemies, we certainly struggle with the spiritual forces of darkness (see Ephesians 6). And these enemies are “wantonly treacherous” (3), both tempting us to sin and taking advantage of us when we do. This battle ground afflicts the heart just as it did David. Our confidence to ask the Lord for help lies in the power of the cross, where our sins are forgiven (18), we are pardoned from our guilt (11), and the Lord remembers our transgressions no more (7). The mercy and grace and steadfast love of God demonstrated on the cross gives us solid ground to cry out for help and deliverance.

But don’t miss the beauty of this acrostic: The Lord is our Shepherd who leads and guides and teaches us His ways, His truth, and His path. This special relationship with the Lord is captured in verse 14. The ESV translates the Hebrew word as “friendship,” but the word means “secret counsel” as other translations make it clear. “The secret counsel of the Lord is for those who fear Him” (CSB). “The Lord confides in those who fear Him” (NIV). “The Lord’s loyal followers receive His guidance” (NET).

Why would you ever need to pray this prayer? When you find yourself in a mess of your own making, this is the prayer for you.

Sin is not just disobeying God. The wages of sin really are death. Sowing to the flesh really does reap corruption. Often, we need to be delivered from the consequences of our sins. And when we find ourselves tangled in the net of our own creation, we can lean into the goodness of the Lord. The Lord forgives, but more than that, the Lord leads and teaches and instructs and guides. The Lord wants to make known to us His ways, His paths, His truth, His covenant, His life.

Lead me in Your truth and teach me for You are the God of my salvation (5).

Psalm 145 brings me back to the reasons why God deserves my praise. Reasons I see every day, yet forget how beautiful they truly are.

This song highlights God’s mighty acts (4). The psalmists often pointed to the Exodus. I can point to the cross, the incarnation, His miracles. And I can’t ignore what He’s done in my own life—from the miracle of salvation to the everyday movement of His Spirit. If I’ll slow down, I too can speak of the might of His awesome deeds (6).

This psalm also reminds me of His mercy. His love shows up in His patience; He stays slow to anger (8). I once heard the difference between grace and mercy: grace gives me what I don’t deserve; mercy holds back what I do. Which do I love more? I don’t know. But I know I need both. I’ve seen Him hold back His wrath in the face of my folly, my grumbling, my pride, and so much more. The Lord is gracious and merciful to me.

This song stirs me to sing of His Kingdom, His everlasting Kingdom (13). What makes it so great? He upholds the falling (14), lifts up the bowed down (14), satisfies our desires (15), draws near to those who call on Him (18), preserves those who love Him (20), and surrounds us with kindness (17). Oh, the joy of living under a King who rules all things (v.13) and rules me with kindness (20)!

Thank You, Lord (and thank you, David) for opening my eyes again to how great You are.

But here’s the question that stops me: if the Lord is great, and He is, then what does great praise look like?

Sometimes I think great praise means loud singing or big emotion in worship. But Psalm 145 offers something deeper. Great praise happens daily (2). It passes on His greatness to the next generation (4). It stops to meditate on His wonders (5), speaks of His goodness (6), sings aloud (7), declares His works to children (12), calls on Him in truth (18), and speaks His praise (21).

So I ask: Is my praise great? Do I meditate on His works? Tell others? Pass on His greatness? Cry out in prayer? Sing in private and in public?

Father, forgive me for growing numb to Your greatness. Forgive my weak praise. Teach me who You are and teach me how to praise You greatly.

Two words changed everything, and they show up in two eternally different places.

“But God” shows up quite a bit in the psalms, especially the laments. For example, David often pours out his heart to the Lord, describing his suffering in detail, only to remind himself of the steadfast love and power of the Lord and then confess his belief that God will deliver him. Things are bad, but God.

Psalm 64 is a clear example of this kind of “But God” prayer. David cries out to the Lord to preserve him from the dread of his enemies (1). His prayer contains more than general cries for help; he describes the problem in detail with phrases like the secret plots of the wicked (2), tongues like swords (3), evil purposes (5), and secret snares (5). David needs the Lord to preserve (1) and hide (2) him.

A simple statement about God silences the detailed wickedness of his enemies. The song does not list God’s steadfast love, mercy, tender forgiveness, creative power, or even His eternal nature. Really, David says nothing about God other than this: “But God shoots His arrow at them” (7). A simple statement of God’s sovereign power over His enemies.

But God.

The result of God shooting His arrows at the wicked and throng of evildoers is that He wounds them suddenly (7), brings them to ruin (8), and leaves them mocked by all who see (8). The “all who see” will then tell what God has brought about and ponder what He has done (9).

But God.

The simplicity of knowing that God will defeat His enemies, even as they plot and rage, leads to trust and worship. The summation of a man crying out to God for help from a throng of evildoers is nothing more than, “Let the righteous one rejoice in the Lord and take refuge in Him” (10). Rejoice in worship; trust in refuge.

How did we get from complaining (1) to exulting (10)?

The “But God” changed it all.

Scripture’s other significant “But God” famously appears in Ephesians chapter 2. In this great gospel chapter, God transforms the horrible state of our lostness into the glorious state of being found. We were dead in our sin (1), following the course of this world (2), gratifying our sin natures (3), and objects of God’s righteous wrath (3). That’s the bad news. The good news is that God is rich in love and mercy (4) and has made us alive by grace through faith in Christ. He makes us alive with Christ (5), raises us up with Christ (5), and seats us with Christ (6). The great gift of God.

And it all hinged on “But God.”

The “But God” in the psalms deals with trusting God to defeat His enemies in His time and by His means. The “But God” in Ephesians deals with the horrible reality that we are the very enemies of God. We have joined the rebellion of the spiritual forces of evil (see Ephesians 2.2); we deserve His wrath.

But God.

But God did something for us that we could not do for ourselves or by ourselves. To use the words of Psalm 64, God shot His arrow at sin, and the Son stepped in front of the target at the right time. And through this sudden wound, God brought the spiritual forces of darkness to ruin. And the church exists to tell the world what God has brought about.

But God. Twice.

We all have to deal with both forms of “But God.” We must find peace with a holy God through the “But God” of His great love and mercy in Christ. We must also find peace with our trials and sufferings through the “But God” of His sovereign rule.

In addition, we must connect both “but Gods” into one faith. When enemies arise, we pray for God to defeat our enemies all the while knowing that we were enemies of God at one time. Thanksgiving affects not only supplication (praying for our own needs) but also intercession (praying for others). Can we pray for God to liberate our enemies from bondage to the kingdom of darkness just as we found freedom in Christ? When we get the two “But God” statements out of balance, we find it difficult to exercise our faith in either one.

Which “But God” do you think about the most?

Which “But God” do you need to ponder more?

Hang with me.

I was practicing the spiritual discipline of praying the psalms this morning, and August 1 led me to Psalm 61. I am also reading through the book of Daniel chapter by chapter which brought me to chapter 6 on this Saturday morning. Connections like these make prayer soul provoking. Let me explain.

Psalm 61 is a short prayer “of” David. This can mean anything from “by David” or “to David” or “concerning David” or even “for David,” but it seems to be connected to the life of David on some level. The prayer is a cry for help (1) from a heart that is faint (2). No specific problem or enemy or struggle is named, just a simple cry for help. David wants find refuge (3) in a rock that is higher (2), a rock who is a strong tower against the enemy (3). He wants to take refuge under the shadow of God’s wings (4).

I can hear the chorus of an old summer camp song: “Lead me to the rock that is higher than I, higher and higher…” But I digress.

The song finishes with David’s promise to sing praise to the name of the Lord forever and ever (8).

However, two elements in this song are curious to me.

First, two verses make four requests for the king: prolong the life of the king (6), may his years endure to all generations (6), may he be enthroned forever before God (7), and may God appoint steadfast love and faithfulness to watch over the king (7). If David is the author of the song, then he is obviously praying for himself. If this song is “about David,” then the singer might be praying for another Davidic king. Either way only Christ, the Eternal King, can ultimately fulfilled this prayer. Regardless, we might shorten the prayer into a simple, “long live the king.”

Secondly, David mentions his “vows” before the Lord twice in this short song. A vow is a solemn promise, or a service one is bound to perform. David rejoices that God has “heard his vows” (5) and promises to sing praises to His name “as he performs his vows day after day” (8).

So, David performed his vows daily, and they included prayer and singing.

What does this have to do with Daniel? Glad you asked.

Daniel was the victim of the jealously of the high officials and satraps under the reign of Darius, king of Persia. Daniel had an excellent spirit, so the king planned on setting him over the whole kingdom. The other officials could find nothing wrong with Daniel, but they knew he prayed daily to the Lord. They convinced the king to pass a law forbidding anyone to pray to anyone other than the king for 30 days. Daniel knew of this law, but still went to his upper chamber, got down on his knees, and prayed and gave thanks to God, something he did three times a day (see Daniel 6.10).

Three times a day, Daniel got down on his knees and prayed. Performing his vows before the Lord. Daily.

Breaking this law carried one penalty: a den of lions. And into that den Daniel went. The next morning, the king rose early and went to the den, hoping that somehow Daniel had survived the night. God had sent an angel to shut the lion’s mouths (Daniel 6.22), and he was not harmed at all. But notice the first thing Daniel said,

Then Daniel said to the king, “O king, live forever! ²²My God sent his angel and shut the lions’ mouths, and they have not harmed me, because I was found blameless before him; and also before you, O king, I have done no harm.” Daniel 6:21–22 (ESV)

“O king, live forever” sounds an awful lot like “prolong the life of the king.” Praying three times a day seems like performing vows.

Reading these two passages back to back ignited my holy imagination.

What if Daniel, a faithful Jew who surely knew the pray book of God’s people, was practicing the spiritual discipline of praying the psalms on that night, and Psalm 61 was the song before him? How might this psalm have led him in prayer?

Daniel knew the law. He knew his prayer might land him in the lion’s den. Surely his heart was faint. He would have cried out to the Lord, seeking refuge in the strong tower. He knew the Lord heard his prayers, his daily vows.

But how did he pray verses 6 and 7? Could he honestly ask for the king to have a long life, for his years to endure, for him to be enthroned forever, the very king that was going to toss him into the lion’s den? Would Daniel want the steadfast love of the Lord and faithfulness to watch over Darius?

The psalms almost always drag us into the intersection of faith and trials, mortal and spiritual enemies, human kings and the King of Kings. Daniel served Darius and perhaps even had a good relationship with him. He might have wished the king well, even as he performed his daily vows. But now?

Have you ever wondered what Daniel was thinking while surrounded by closed mouth lions? Did he peacefully fall asleep? Did he run his fingers through their manes? Did he cower in fear?

Or, did he pray through his daily psalm once again?

The Lord heard my cry, my daily vows. He is my refuge, my strong tower, a Rock higher than I. He is the Eternal King, but he also leads earthly kings.

Maybe he even prayed for Darius, that he might come to know the One True King of Kings.

And as he was pondering all these things, Darius cried out,

O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions? Daniel 6:20 (ESV)

To which Daniel surely thought, “God, you have heard my vows and given me the heritage of those who fear Your name. Yes, long live the king”

I realize this is a stretch, but this is the way we read Scripture today and the way the Lord speaks today. We read one Scripture in our morning devotion time, but it reminds us of the verse we are working on memorizing this week. Both of those bounce off the sermon from last Sunday. And our daily psalm interacts with it all, leading us to pray in interesting and intriguing ways.

Our heart cry will be different. The refuge we long for will be different. The kings we endure will be different. But our songs of praise will probably sound the same as we perform our vows.

I will ever sing praises to Your name as I perform my vows day after day.

There is much debate among scholars as to whether these superscripts, or headings, are part of the original psalm or were added later. Some scholars go as far as to say that the superscripts have little historical value and were likely added by scribes much later, making them nothing more than marginal glosses.

But this is hardly a settled issue. The superscripts are as old as the Psalms themselves, appearing across all versions and manuscripts; Jewish and Christian commentators have discussed them throughout history. In fact, they are so old that many of the obscure Hebrew words used in the superscripts were lost long before Jews returned from the Babylonian exile. We may not know what some of the words mean, like the word “Maskil” in this superscript, but we do know the historical event that the superscript of Psalm 54 points to: when David was among the Ziphites.

1 Samuel 23 tells the story of a time when David was running from Saul. God had rejected Saul as king, and Samuel had anointed David as the next king, which explains why Saul was trying to kill David. In this chapter, we see Psalm 54 play out in real time.

First, David hears that the Philistines were robbing the threshing floors in Keilah, a village in Judah which only appears substantively in this narrative. David inquires of the Lord whether or not he should attack the Philistines and whether or not God will give him victory. God gives David the green light, and David liberates Keilah.

Grateful, they are not. After David delivers the city, Saul discovers that David is living there. As Saul’s army is marching toward Keilah, David asks the Lord whether or not the people of Keilah will give him over to Saul, which they will. David then flees Keilah for the city of Ziph, another village in Judah. The people of Ziph, the Ziphites, tell Saul that David is hiding among them, hence the superscript of Psalm 54.

What follows is basically a chase scene through the various regions and wilderness, a chase that ends only when the Philistines raid the land of Israel and Saul must return to defend his territory.

Now, read Psalm 54 in light of that narrative.

David cries out to the Lord, asking Him to save him (1), vindicate him (1), and hear his prayer (2). The problem is that strangers have risen against him (3) and ruthless men seek his life (3). The “strangers” are the men of Keilah and Ziph while the ruthless men are the soldiers of Saul.

The song shifts in verse 4, where David confesses that God is his helper (4) and the upholder of his life (4). He knows that God will return evil to his enemies (5), putting an end to them (5). And when that happens, he will offer a sacrifice of thanksgiving to the Lord (6).

The song ends with this strong statement: God has delivered me from every trouble (7).

Three things stand out to me from this psalm; let me deal with the first two quickly before spending more time on the last.

First, the setting of the superscript is so valuable for bringing this prayer to life. When we read Psalm 54 side by side with 1 Samuel 23, we can see the incredible danger of strangers rising up against David, but we also see in real time the way that God helped and upheld David’s life. The Lord spoke to David, directed him, and helped him in tangible ways. Though the text doesn’t say it directly, I think the Lord even used the pagan Philistine army to draw Saul away from chasing David.

The value for me today is that God is at work in tangible ways in my life, too. When we speak of God helping, upholding, and delivering, these are not vague words or concepts. Just like David, we can point to specific ways in which that help came, which of course is why we pray. We need God to provide, to encourage, to comfort, to lead, to protect, even to thwart the plans of those who want to hurt us. In other words, we faith in a God who makes a difference in this real world.

Second, this is a song meant to be sung by God’s people. While we may not know the specific meaning of many of the words in the superscripts, scholars do seem to agree that they are musical terms, even the names of musical tunes. David’s testimony, put to music, was meant for God’s people to sing, a reminder that God is their helper, too, and that God will uphold their lives as well. It is no surprise that we find encouragement by hearing of God’s work in the life of another, whether in spoken testimony in a small group or written down in a book. A rendition of “Let me tell you what God has been doing in my life” has always encouraged God’s people.

Finally, and here is where I want to camp out for a bit, I am struck by the flow between present, past, and future tense in this short song. Save me, present tense. He has delivered me, past tense. I will give thanks, future tense.

Real faith operates in the present, past, and future simultaneously. There is no other way.

David prays in the present tense: God, save me. God, hear my prayer. God, vindicate me. There is a very present danger: ruthless men seeking his life. David cries out to God in the presence of real danger because of what God has done in his past. The past tense of the last verse informs the present tense of the first verse.

In the past, God has delivered him from every trouble (7). And each time God delivered him, David knew God as his helper and the One who upheld his life (4). In fact, David cries out for God to save him “by His name” (1), a name he knows to be good (6). He is a God of might (1), faithfulness (5), help (4), and deliverance (7).

We cry out to God for help in the present because of who we know Him to be and what He has done in our past, which gives us great confidence for the future. David trusted the Lord to return evil to his enemies (5), to put an end to them (5). He is so confident that he is already planning a thanksgiving sacrifice to His name (6). I know God will deliver me, and I will give thanks to Him for it.

Present. Past. Future.

Genuine faith operates in all three tenses at the same time. We pray to God for help in the present, but we pray because of what God has done in our past and who we have discovered Him to be. And because of what God has done in our past, we are confident that we can trust Him for the future. I will see the deliverance of the Lord. It may not come how or when I think it should come, but it will come.

Why can I be so confident?

Because the Lord is my helper, the upholder of my life.

Thirty Minutes in Prayer Guided by Psalm 54

Name your present tense crisis specifically before God, not a vague “help me,” but the actual thing, spoken clearly.

Who are the strangers or ruthless voices rising against you right now, in a relationship or at work or even in your own head? Remember, we all wrestle with the spiritual forces of darkness.

Recall one specific time God delivered you from trouble. Thank Him for it by name.

Whose story of God’s faithfulness has strengthened your faith? Thank God for that witness.

Is there an injustice or wrong you are waiting on God to make right? Pray verse 5 honestly, then hand over how and when the answer comes to the One who upholds your life.

Finish this in prayer: “I know God will deliver me, and I will give thanks to Him for…”

King David’s thanksgiving is vast. He is specifically thankful to the Lord for giving him his hearts’ desires (2), answering his prayers (2), meeting him with rich blessings (3), setting a crown of gold upon his head (3), giving him long life (4), bestowing upon him splendor and majesty (5), making him most blessed forever (6), and making him glad with the joy of the Lord’s presence (6).

King David totally trusts in the Lord to find out all of His enemies (8), to find out those who hate the Lord (8), to make them as a blazing oven (8), to swallow them up in His wrath (9), to destroy their descendants from the earth (10), and to put them to flight (12). The king is well aware that there are enemies of the Lord who plan evil against Him, and against His people, but they will not succeed for the Lord will put them to flight.

David’s thanksgiving for the manifold graces of God upon him, and his confidence in the Lord’s ability and willingness to defeat His enemies, leads David to begin and end the prayer with praise: we will sing and praise Your power (13).

I am impressed with the king’s robust thanksgiving. He doesn’t just issue a blanket prayer of thanksgiving (as we do, “thank You for Your many blessings”). Instead, he enumerates specific ways the Lord has blessed the king: strength, blessings, long life, answered prayers, and delivering him from his enemies. Eight times in seven short verses, David makes it clear that the Lord is the One responsible for his blessings.

But I am more impressed with David’s intercession. In many of the psalms, David asks the Lord to deliver him from his enemies. But in this prayer, the request is that the Lord conquer the Lord’s enemies. While it is true that the enemies of the Lord are also enemies of His people, David is very clear that the Lord is one the fighting the battle and winning the victory. Your hand will find out Your enemies (8). Your right hand will find out those who hate You (8). You will make them as a blazing oven (9). You will destroy (10). You will put them to flight (12). Seven times in six verses, David makes it clear, the Lord is the One doing the delivering.

How does this prayer function for new covenant believers?

For starters, the promised King of Kings is the Messiah, the Christ, the Son of God. Jesus is the fulfillment of all of David’s prayers of thanksgiving and intercession. The Father has put a crown of fine gold upon His head, raised Him to life eternal, bestowed splendor and majesty upon Him forever, and Jesus knows the joy of the presence of the Most High forever and ever. In addition, the wrath of God was satisfied through the atoning sacrifice of Christ. Furthermore, the Father delivered the Son from all of His enemies, putting all of them to flight.

But this also speaks to those who are fellow sons of God, brothers and sisters in Christ, children of the King. We also give our thanksgiving to the Lord for meeting us with rich blessings, blessing us forever, giving us abundant and eternal life, and making us glad with the joy of His presence. Further, as children of the King, we also rejoice that the King will find out His enemies and make them as a blazing oven. The spiritual forces of darkness that we do battle with every day are no match for the King of Kings. Though they devise mischief and plan evil against us, they will not succeed (11), for the King of Kings will put them to flight (12).

Finally, this psalm was very meaningful to me personally. I read this psalm on the Monday morning after a church-wide celebration for my 20^th anniversary of being the pastor of FBC Benbrook. Though I am by no means the “king” of FBC, I can certainly identify with David’s words even as the shepherd of this great church. Like David, I am thankful for the strength God provides, for answering my prayers, for meeting me with rich blessings, for giving me long life and a long tenure, for making me most blessed, and for making me glad with the joy of His presence.

And as I continue in this calling, I do so by trusting in the Lord along with King David. While the enemy schemes against me and this church, no weapon formed against us will succeed for the Lord will put them to flight. The Lord will find those who hate Him, and the Lord will swallow them up in His wrath.

This psalm led me to give specific thanks to the Lord on multiple levels, and emboldened my trust in Him, the King of Kings and Lord of Lords.

Would you ever be so bold, or foolish, to pray like this?

One of the many reasons I practice the spiritual discipline of praying the psalms is to learn how to pray. The psalms challenge me to practice thanksgiving and praise in addition to petition. They teach me how to pray in times of suffering, how to focus on the beauty and greatness of God instead of my problems. They teach me how to pour out my heart to the Lord as I wait upon Him to act in His time and in His wisdom.

And they often remind me that Jesus was, is, and will be the final answer to almost everything I am praying for. Sometimes, that shows up in the strangest of places.

Psalm 18 is a long prayer from David after God delivered him from the hand of Saul. If this were a modern hymn, it would have six verses.

Verse 1 would praise God for being our rock, fortress, the One worthy of our praise (18.1-2).

The second verse would articulate his distress, how the cords of death encompassed him (18.3-6).

The third verse, though often skipped in modern hymn singing, is the triumphant verse. It describes in detail how God stepped into the battle and delivered him. This verse would use phrases like “He bowed the heavens and came down” and “He flashed forth lightnings and routed them” (18.7-19).

The fifth verse, and yes, I know that I skipped the fourth verse, would describe the many ways God strengthened David during the battle. We would sing phrases like “God who equipped me with strength” and “Your right hand supported me” (18.28-45).

The sixth and final verse would triumphantly end the song with boisterous praise with phrases like “the Lord lives” and “blessed be my Rock,” singing of God’s great salvation and steadfast love (18.46-50).

Now, let us return our attention to the fourth verse.

In the fourth verse, David gives the reason why God answered his prayer, and his reason is, shall we say, audacious. Why did the Lord answer his prayer, bowed the heavens and came down? “The Lord dealt with me according to my righteousness” (18.20). In fact, David makes at least fifteen bold statements about why God rewarded him and answered his prayers including reasons like his righteousness, the cleanness of his hands, keeping the ways of the Lord, not wickedly departing from God, keeping all His rules, not putting away His statutes, walking blameless before Him, and keeping himself from guilt (18.20-27).

In other words, God answered his prayer because he deserved it.

I find it very hard to pray like this. In fact, I don’t want to pray like this. I don’t want God to deal with me according to my righteousness. I know I don’t deserve God to answer my prayers. I want to base my prayers on His mercy, not by blamelessness. Is this just the difference between the old covenant and new covenant, or is there something else going on here?

As I wrestled in prayer over this song, the final verse answered my questions: “Great salvation He brings to His king, and shows steadfast love to His anointed, to David and his offspring forever” (18.50).

Just like in Sunday School class, the answer to all your questions is “Jesus.”

The only King, the only anointed One, the only offspring of David who could truly pray like this is Jesus, the Christ, the sinless Son of God.

Take a moment and reread Psalm 18, but as a song of Jesus instead of a song of David. The cords of death encompassed Jesus (18.4). Jesus called upon the Lord (18.6). The Father rescued Jesus from the strong enemy and those who hated Him (18.17). The Father dealt with the Son according to His righteousness and clean hands (18.20). Jesus was and is blameless before the Father (18.23). Jesus pursued His enemies and overtook them (18.37). The Father made His enemies sink under the feet of Jesus (18.38-40). The Father made the Son the head of the nations (18.43). The Father brings great salvation to His King and shows steadfast love to His anointed, Jesus (18.50).

Jesus lived the perfect life so that we don’t have to and because we never could. And now, because the Father has put all His enemies under the feet of Jesus, our Redeemer and Savior and Perfect High Priest, we can cry out to the Lord dressed in His righteousness.

We can pray with confidence: the Lord will deal with me according to the righteousness of His anointed Son.

With this in mind, may we sing together the opening verse:

I love You, O Lord, my strength

The Lord is my Rock and my Fortress and my Deliverer

I call upon the Lord who is worthy to be praised

And I am saved from my enemies

Psalm 8 is a classic example of finding treasure in an unlikely place. This short psalm, only nine verses, appears to be a worship psalm, the words of David to lead the people of God to worship the beauty and greatness of who God is. It begins and ends with the same refrain: O Lord, our Lord, how majestic is your name in all the earth. However, a closer look reveals that there is much more than worship going on here.

The majesty of the name of the Lord is displayed in two primary ways, at least in this song. The first way is creation itself. The glory of God is set above the heavens (1) and the work of God’s fingers in the moon and stars (3) reveals His glory. It is very common for the psalmist to begin his or her praise from creation. If God is the creator and sustainer of all things, then there is great reason to not only call to Him in worship but also to call out to Him in need. If He is before all things, and creator of all things, and all things are created by Him and for Him, then asking for His help makes total sense. On the other hand, if God is a created being and not sovereign over all of creation, then why look to Him for help?

The second way that the glory of God is on display is in human beings. Not only do humans bear the image of God, but the Creator is mindful of and cares for each person (4). In fact, God has crowned men and women with glory, giving them dominion over all of His creation (5-6), whether sheep or oxen or birds or fish (7-8). What is man that God has created, cares for, and entrusted with so much?

The poem follows a very straightforward path. How majestic is the name of the Lord in all the earth. He has set his glory in the heavens, even the moon and stars. And look at the humans created in the image of God? What a great God who knows each of them, cares for them, and entrusts all of creation to their dominion! O Lord, how majestic is your name in all the earth! A nice, neat, concise poem.

But what do we do with verse 2?

In the logical flow of praise and worship as outlined in the previous paragraph, there was no room for verse 2. Verse 2 mentions babies and infants, which could just be examples of humans that God cares for and knows, except, that is not the emphasis of the verse. The psalm says that God, the Lord, the Creator of all things, has established strength to still the enemy and the avenger.

Notice that enemy and avenger are singular.

And the song is not talking about our enemies but the Lord’s enemy, the single enemy, Satan, and all those who follow Him including the spiritual forces of darkness but also those humans who refuse to follow the Lord. It seems that the Lord is giving strength to babies and infants (who grow up to be adults) to still the enemy and the avenger. And this strength, established by the Lord, is found in the form of the words that come out of the mouths of human babies and infants.

Or as another translation puts it, “Through the praise of children and infants, you have established a stronghold against Your enemies, to silence the foe and the avenger” (NIV).

Could it be that this simple song that calls us to see the majesty of the Lord in creation, to wonder of His care and knowledge of each one of us, is actually a call to be His instrument in creation to silence the devil and the fallen angels? And this powerful weapon of spiritual warfare can be yielded by infants!

If this is true, it puts worship in a whole new perspective, doesn’t it? We don’t gather to sings songs simply because we like the tunes. The words of our mouth are THE way that the Creator of All Things silences His enemy!

David begins with thanksgiving: “You have given me relief when I was in distress” (1). Gratitude not only pleases the Lord, it strengthens our prayers. Too often we forget how God has already come through for us. When our prayers feel powerless, thanksgiving reminds us of past deliverance and stirs renewed hope.

David vents his frustration with men of influence, those who chase after lies and mock what he holds dear (2). Honest prayer names our pain and clarifies our struggles. But David doesn’t stay there. He quickly refocuses: “The Lord has set apart the godly for himself” (3). Evil may attract others, but God has marked us for righteousness. And those set apart for His purposes? He hears them when they pray. Let others chase lies; I’ll rest in Him.

“Be angry and do not sin” (4) challenges us deeply. Anger over evil doesn’t excuse sinful reactions. James reminds us that human anger fails to produce God’s righteousness (see James 1:20). This verse also calls us to feel what God feels: to burn with holy anger, not selfish offense. And it pushes us to slow down, to reflect before we react. Prayer helps us do just that.

When David calls us to offer “right sacrifices” (5), he ties worship to trust. Sacrifices don’t bribe God; they express faith. A sacrifice becomes “right” only when it reflects sincere trust in the Lord.

Then comes an unexpected twist. Some ask, “Who will show us some good?” (6). Maybe these are the same people chasing lies. Or maybe they’re just lost and longing for light. Either way, David doesn’t just seek joy, he shares it. He knows the joy God places in his heart outshines any feast or treasure (7). Even in distress, God can use us to shine His light into someone else’s darkness.

Psalm 4 ends in peace. The psalm that opens with a desperate plea closes with David sleeping soundly, dwelling in safety (8). He starts with “Answer me,” and ends in rest. After thanksgiving, honest lament, deep trust, and heartfelt worship, David finds peace.

Psalm 4 traces a path from “Help me” to “I can sleep.” It walks through gratitude, lament, consecration, self-examination, worship, and love for others, ending in the quiet refuge of God’s presence.

This short prayer, only 11 verses long, expresses a key part of the human condition, even the condition of the follower of Christ. The psalmist’s soul is cast down (5), filled with turmoil (5), cries day and night (3), and feels wounded to the bone (10). Furthermore, the one praying feels forgotten by God (9). Listen to the cries of this prayer:

¹ As a deer pants for flowing streams,

so pants my soul for you, O God.

² My soul thirsts for God, for the living God.

When shall I come and appear before God?

³ My tears have been my food day and night,

while they say to me all the day long, “Where is your God?”

⁴ These things I remember, as I pour out my soul:

how I would go with the throng and lead them in procession to the house of God

with glad shouts and songs of praise, a multitude keeping festival.

⁵ Why are you cast down, O my soul,

and why are you in turmoil within me?

Hope in God; for I shall again praise him, my salvation

⁶ and my God. My soul is cast down within me;

therefore I remember you from the land of Jordan and of Hermon, from Mount Mizar.

⁷ Deep calls to deep at the roar of your waterfalls;

all your breakers and your waves have gone over me.

⁸ By day the LORD commands his steadfast love,

and at night his song is with me, a prayer to the God of my life.

⁹ I say to God, my rock: “Why have you forgotten me?

Why do I go mourning because of the oppression of the enemy?”

¹⁰ As with a deadly wound in my bones, my adversaries taunt me,

while they say to me all the day long, “Where is your God?”

¹¹ Why are you cast down, O my soul, and why are you in turmoil within me?

Hope in God; for I shall again praise him, my salvation and my God.”

(Psalm 42:1–11 ESV)

It is important to note that this is not the prayer of an unbeliever or of one who is inactive in their faith. No. This person is very active in their faith. They would not only regularly go to the house of God, but they would lead others in the procession (4). The psalmist calls God “my rock” (9), and he thirsts for the presence of God in his life, longing to appear before God (2). His nights are filled with songs and prayer (8).

All that to say that we can’t dismiss this “downcast soul” as one who just isn’t praying enough or not going to church enough. In fact, this prayer takes place within a downcast soul!

There is some evidence of adversaries (10) who taunt the psalmist saying, “Where is your God?” He also experiences some sort of oppression of an enemy (9), though the exact nature of this oppression, if it more than taunting, is not described.

What makes the prayer so relevant, and so helpful, is the many confessions of faith throughout the prayer. He knows the steadfast love of the Lord (8). He knows the Lord is his rock (9). He knows the Lord is a living God (2). In fact, it is this deep belief in who God is that causes him to pray. Why pray if God is not loving, not living, not a rock of refuge who might offer any help?

How does this prayer speak to those who are feeling cast down? It reminds us of this basic truth: sometimes, you have to preach the gospel to yourself, over and over again.

The psalmist asks himself the question, “Why are you cast down, O my soul?” And then the psalmist answers his own question: “Hope in God, for I shall again praise Him.” We should not miss that this question/answer is found twice in these short 11 verses: once in the middle (5) and once at the very end (11). He preaches to his soul in the middle of his turmoil and at the end of his prayer. Once is not enough.

The gospel truth is that the Lord is our rock, our salvation, our hope, and promises to be our salvation. The prayer for deliverance from our enemies will always be answered, albeit not always when we want it answered. There will come a time when we will praise Him for saving us.

As we are waiting, what do we do with our downcast soul?

First, we pour out our soul to the Lord. The enemy wants to make us think the path to happiness is to withdraw from God since He is obviously not going to do anything about our problems. But there is no hope in running from the only Rock and Savior.

Second, we can be angry, frustrated, sad, and in turmoil, but we must confess that He alone is our hope. Here lies the faith challenge of being downcast in soul. Where are we going to place our hope for salvation? Can a vacation solve the problem? New job? A new friend or romantic partner? More caffeine or ice cream? Some of these might touch our moods for the moment, but we know in our soul that we are longing for something much deeper. This is why the psalmist cries out, “Deep calls to deep” (7). In our longing and waiting and crying and singing, we know that our only hope is in Him.

Third, we can practice proactive thanksgiving. Thanksgiving is our response to God for His gracious work in our lives. Proactive thanksgiving is giving thanks to God for the gracious work that we know He will do in the future even though we are waiting for it now. The psalmist says with great confidence, “I shall again praise Him, my salvation” (5). This moment, this oppression, this sadness, this feeling of being forgotten, will pass and God will deliver and save. Faith, the conviction of that which is unseen, drives proactive thanksgiving.

Finally, this psalm reminds us that the act of preaching to our own soul must be repeated day after day. The oppression of the enemy is rarely a one-time act. Our adversary prowls about constantly looking for opportunities to attack. Don’t be discouraged that yesterday’s gospel sermon to your own soul must be repeated today. If His mercies are new every morning, so are our battle cries. Why are you cast down, O my soul? Let me tell once more, hope in God, for I shall again praise Him, my Savior and my God!

The song begins with what might be called a Torah psalm, a song extolling the blessings of those who delight in the law of the Lord, meditate upon it, and follow its commands (see Psalm 1 and Psalm 19). These three verses narrowly focus on one aspect of living according to the law of God: considering the poor (1), a word which means “low, weak, poor, or thin.” The blessings of doing so include God’s deliverance from trouble (1), protection (2), preservation from the will of his enemies (2), sustenance (3), and healing from illness (3). In short, blessed is the one who walks in the ways of the Lord.

The song shifts into something more akin to a lament, a cry of pain, a cry in which David describes in detail his trouble. His enemies can’t wait for his death (5), hate him (7), imagine the worst for him (7), even rejoice when a deadly thing is fastened to him (8). To make matters worse, even a close friend (9) has joined those who oppose him. In short, he enemies surround him and seek his death.

These movements culminate in a prayer, a prayer for God’s grace (10) to raise him up (10), to prevent his enemies from shouting in triumph over him (11), to set him in the presence of God forever (12). In short, God hasten to deliver me.

The complexity of prayer lies in the difference between verse 4 and verse 12. On the one hand, David confesses that he has sinned against the Lord (4). On the other hand, David believes his integrity is worthy of the Lord upholding him (12). Which one is right?

Here is where the rubber of confession meets the road of repentance.

David knows the Lord will bless those who consider the poor and weak, and they will rest under His protection and healing. But he also knows that he has sinned and not considered the poor and weak, something the psalm does not explain, though we can infer from the progression of the prayer. However, even as he confesses his sin, he also sees how this one sin has made a mess of his life. The sharks are gathering in the waters. God has laid His hand heavy upon David in the form of some illness, serious enough that his enemies are hoping that he never arises again (8) and that he will die (5).

And now, David is caught praying for grace. O Lord, be gracious to me (10).

How do we pray when we know that our sin has totally messed up our lives, and it is all our fault? We can follow in the prayer footsteps of David in Psalm 41.

First, we confess our sins (4). The longer we try to ignore our sin, justify our sin, blame others for our sin, or redefine sin, the longer it takes for healing and restoration to enter our lives. It helps when we can point to a specific command of God we have disobeyed, much like David did. Vague confession is not enough in times like this. Be specific.

Second, we admit our current situation is a result of our sin (4). Because of my sin, my good friend has abandoned me. Because of my sin, my enemies are hopeful that I will be cut down. Because of my sin, people hate me and whisper about me. I’ve got no one else to blame but me. Don’t sugarcoat it.

Third, we confess our belief in the grace of God (10). The gospel is simple: God loves sinners. It makes no sense. It defies understanding. God loves sinners. If we confess our sins, He is just and faithful to forgive us of our sins and to cleanse us from all unrighteousness. When we have sinned and made a mess of our lives, we throw ourselves on the undeserved grace of God.

Finally, a desire to be set in the presence of the Lord forever must drive our prayers (12). Wanting to be delivered from the consequences of our sin is not the same as confession and repentance. Every sinner who gets caught wants to escape the consequences. The redeemed are different. Our desire is for the Lord to restore our relationship with Him. Sure, in pain we do want to be healed (4), we do want our enemies to be defeated (11), perhaps even want revenge (10). However, the desire the Lord honors is the desire to be set in His presence forever. In other words, God might not deliver you from the consequences but sustain you through the consequences for His glory. And if that is what it means to be set in His presence forever, then so be it.

We need to keep Psalm 41 handy, for we will pray this prayer of confession and repentance many times in our lives.

I’d like to suggest one way to account for this abrupt shift: this prayer is an example of David putting on the full armor of God to stand against the schemes of the devil.

In the apostle Paul’s letter to the saints in Ephesus, he encouraged them to put on the full armor of God.

Finally, be strong in the Lord and in the strength of his might. ¹¹Put on the whole armor of God, that you may be able to stand against the schemes of the devil. ¹²For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. ¹³Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. ¹⁴Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, ¹⁵and, as shoes for your feet, having put on the readiness given by the gospel of peace. ¹⁶In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; ¹⁷and take the helmet of salvation, and the sword of the Spirit, which is the word of God, ¹⁸praying at all times in the Spirit, with all prayer and supplication. Ephesians 6:10–18 (ESV)

Paul used the image of a Roman soldier to illustrate the battle all believers fight against the spiritual forces of darkness. A few truths to keep in mind before we return to Psalm 40:

• Our struggle is not against flesh and blood but against the spiritual forces of darkness described as everything from “the devil” to “the evil one” to “the cosmic powers over this present darkness” to “the evil day.”

• The spiritual forces of darkness are scheming against us, casting flaming darts.

• It takes the full armor to stand, having done all to stand.

• The weapons of our warfare are truth, righteousness, gospel of peace, faith, salvation, the word of God, and prayer.

With that in mind, look how David took up the full armor of God as he wrestled with the spiritual forces of darkness.

He faced the schemes of the devil. David does not detail his struggle very much in this song, but we are given some fairly powerful images. He describes his pain with these words: evils have encompassed him beyond number (12), men seek to snatch away his life (14), and many delight in his hurt (14). We are not told the specifics of his struggle, but that is what makes this prayer accessible to saints like you and me for ages to come. The spiritual forces of darkness encompass us without number to snatch away our lives and delight in our hurt.

He fastened on the belt of truth. The question behind all of our cries for help is the definition of truth. What is true in this situation? Are our troubles more than the hairs on our head (12)? Will the enemy win? Or, will God be our help and deliverer (17)? In the battle for truth, this abrupt shift in the song makes sense. We stand with confidence that the Lord will deliver because He has multiplied His wondrous deeds (5) in our lives in the past. David says with confidence that God has drawn him up from the pit of destruction (2) and God will be his deliverer (17). The abrupt shift in the song is not strange at all. We don’t fasten on the belt of truth in a vacuum. We fasten on the belt of truth because the spiritual forces are trying to get us to believe in a lie.

He put on the breastplate of righteousness. The place of righteousness in the prayers of the psalms challenges new covenant believers, to some degree. In other psalms, David tells God that He should answer his prayer because of his righteousness (see Psalm 18.20). Followers of Christ stumble over this boldness because we know that no one is made righteous by works of the law. But from the days of Abraham, the righteous were justified by faith (see Romans 4.3-5), including David. In this prayer, even though David does not use the word, he is praying from a right relationship with God. David delights to do God’s will (8), has made the Lord his trust (4), and knows the Lord to be his help and deliverer (12). He puts on the breastplate of righteousness by putting his faith in the Lord.

He put on the readiness of the gospel of peace. In the new covenant, the peace we have with God is purchased by the blood of Jesus on the cross (see Colossians 1.20), and this peace with God is how we are able to stand firm in the strength of the Lord. David fights with his enemies from the solid ground of peace with the Lord. David peacefully stands on the rock (2), rejoicing in the steadfast love and faithfulness (10) of His God.

He took up the shield of faith. If faith is the conviction of things not seen (see Hebrews 11.1), then David certainly used the shield of faith to extinguish the fiery darts of the enemy. He proclaimed with faith: “I am poor and needy but the Lord takes thought for me” (17).

He took up the helmet of salvation. In light of the cross, we quickly connect the helmet of salvation with the saving work of Christ on the cross to bring forgiveness of sins and new birth in Christ, but we too need the ongoing saving work of God in our daily struggle with the spiritual forces of darkness. David’s confession was simple: God has saved me (2), and God will save me (17). The helmet of salvation extinguishes the fiery darts of doubt.

He took up the word of God. Everyone knows of the longest chapter in the Bible, David’s exaltation of the word of God in Psalm 119, but Psalm 119 is more than a fancy poem. It is a weapon. And he picks up that weapon in this song, too: “I delight to do Your will, O my God; Your law is within my heart” (8).

He took up praying at all times. Finally, and obviously, he took up the weapon of prayer to withstand against the schemes of the evil one, with all prayer and supplication.

What does this mean for us? Is this just a cute coincidence?

First, have you ever wondered how Paul came up with the different weapons of warfare that he listed in Ephesians 6? Did he just make them up? Did the Spirit just give them to him? Or perhaps, did Paul know of these weapons because he knew how David stood firm against the schemes of the spiritual forces of darkness? In other words, Paul didn’t invent the weapons. He identified them in the prayers of David.

Finally, the armor passage of Ephesians 6 can seem more theoretical than practical. Sure, here are the weapons we are supposed to “take up,” but what does it look like to do that in real time? This psalm, abrupt shift and all, gives us a picture of the armor in action.

So, what fiery dart of the enemy are you trying to extinguish today? You don’t have to fight alone. Take a seat on the pew next to David and let him lead you in the hour of prayer.

Take up the whole armor of God that you may be able to stand in the evil day.

Quotes are from Duane Garrett’s commentary on Psalm 1-72 in the Pillar Old Testament Commentary Series and from Walter Brueggemann’s commentary on the Psalms entitled “The Message of the Psalms.”

I know this contradicts one of the key principles in the Spiritual Discipline of Praying the Psalms, but hear me out. Most Christians have so locked into Jesus quoting these words from the cross that we cannot help but try to squeeze every verse into Golgotha. Further, the song only has meaning to us if we can put it on the lips of Jesus.

Instead, let’s read the song without thinking about the cross. Trust me, if you do, the song comes alive.

The prayer of David opens as a traditional lament: My God, why have You forsaken me (1)? In the first two verses, David hurls some damning accusations at God: You have forsaken me (1), You are far from saving me (1), You are not answering my prayers (2), You are not giving me rest (2). Before we examine the rest of the prayer, I want to call your attention to how the psalm ends, with the simple phrase, “He has done it” (31). How do we get from “where are You” to “You have done it”? That is the power of this prayer.

We get from beginning to end with honest, gut-wrenching, faith-building prayer.

After the initial questions, David shifts to a clear confession of Who he believes he is praying to. God is holy (3), enthroned (3), One who proved Himself faithful to his fathers (4). David’s forefathers cried out to the Lord and He listened (5) and delivered them (5). In other words, the saints who have gone before knew a God who did not forget them, who answered their cries.

However, David’s suffering heart won’t let the praise and memories get too far. The next few verses (6-8) describe his current situation. David is scorned by the people (6), mocked for his faith (7), laughed at for trusting in the Lord (8). In short, David feels like a worm and not a human (6). Talk about discouraged.

But David won’t let the discouragement ride free either. He remembers God’s work in his past. God has been watching over his life from before he was born (9). YHWH has always been his God (10), which is why he cries out, “be not far from me” (11), an echo of the heart cry that kicked off the song.

In his prayer, David is very honest about the trouble that is near (11). He uses images of being surrounded by bulls (12), roaring lions (13), dogs (16), even a company of evildoers (16). We should not miss the fact that the trouble surrounding him has emptied him of all his strength. He is poured out like water (14), his strength is dried up (15), he lies in the dust of death (15). The picture of helplessness continues with vivid descriptions of his physically weakened state: he is so weak that one can see his bones (17).

The description of pain then shifts again to a confession of faith. David is crying out to the Lord because he believes the Lord can, indeed, save him. Save me from the mouth of the lions (21).

But in the middle of verse 21 is where this song takes a major turn. And if we read it only trying to force it into the story of the cross, then we miss the impact it might have on us today. The final ten verses tell a different story, not a story of a God who is far from saving, but the story of a God who does not hide His face (24), a God who delivers (21), a God who satisfies (26), a God who rules the nations (28). This God is worthy of our fear (23), of standing in awe of Him (23), of praising Him in the congregation (25), of paying our vows (25), of turning and trusting in the Lord (27). In fact, this God is worthy of His story being told from one generation to the next: posterity shall serve Him and it shall be told of the Lord to the coming generation (30). What shall be told? That God has answered our prayers and delivered us.

Amazing. The heart cry of “why have You forsaken me” turns into the storytelling of one generation to another that God has done it, He has answered and delivered His people.

If we consign this song to the cross, we miss the beauty and life-giving path for the rest of us. Do you ever feel like God has forgotten you, like God is far away? Do you ever feel worthless, weak, void of all strength? If so, then welcome to the journey of faith. Look down. You are walking on the well-worn path of God’s people. Mocked. Gloated over. Dried up.

The question is, which story will you trust in? Will you put your trust in the “God has forgotten about me, and I am a worm” story, or will you trust in the “God rules the nations and has not hidden His face from me”?

Now, we can invite Jesus to the conversation. Jesus, on the cross, prays this entire prayer, not just the first verse. He was mocked and poured out like water, surrounded by a company of evildoers, staring and gloating over Him. But since we know the rest of the story, we know that God had not forgotten Him but delivered His soul from the sword even as they divided His garments and cast lots for His clothing.

His enemies were gambling for scraps of cloth while the Father was at work to save mankind from the wages of sin.

Now, take Christ out of the story and insert ourselves. When we feel like God has forgotten us, is far away, when we feel like our strength is totally gone, will we believe in the same God who defeated death, hell, and the grave in the death, burial, and resurrection of Jesus? Can we say with confidence, “I can’t wait to stand before the congregation and tell of God’s great work to save me so that generations yet to come will trust in the faithfulness of the King of Kings!”

Yes, He has done it. Mock me all you want, but He has done it and will do it again.

Psalm 32 is a song “of David” that focuses almost exclusively on confession, forgiveness, and restoration. It begins with this simple statement: “blessed is the one whose transgression is forgiven” (1) and ends with “be glad in the Lord” (11). The beauty and transforming conviction of the song lie between these two bookends.

The song opens with two verses extolling the blessing of forgiveness: the Lord covers our sin (1), and the Lord no longer counts our iniquity against us (2).

The next two verses pointedly describe life under the convicting hand of the Spirit of God. When we sin, God’s hand is heavy upon us (4) which results in groaning all day long (3), our strength drying up (4), even our bones wasting away (3). This is the Old Testament way of saying that while there is a passing pleasure of sin (see Hebrews 11.25), the wages of sin is always death (see Romans 6.23). But David is saying more than just our sinful actions bring pain into our lives. David is confessing that when we sin, when we break fellowship with God, when we rebel against Him, His convicting hand is heavy upon us, a heavy hand that we can try to ignore but can’t escape.

In verse 5, David demonstrates how he found freedom from the heavy hand of the Lord: acknowledging his sins to the Lord (5), no longer trying to hide his sin (5), and confessing them to the Lord (5). Notice that this is what brings about forgiveness: “and You forgave the iniquity of my sin” (5).

The next verse is the call to all of God’s people to do what David did, to stop hiding their sin and confess their sins to the Lord. We are urged to pray like this at a time when the Lord may be found (6), which implies that the burden of conviction and the heavy hand of the Lord could be replaced by a hardened heart if we are not careful. If you are under the conviction of the Spirit, rejoice! Now is the time to take refuge in the Lord.

The next four verses seem to be the attempt of a forgiven sinner to teach sinners to confess and repent (see Psalm 51.13). When the Lord no longer counts our sin against us, He becomes our hiding place (7) and preserves us from trouble (7).

While David writes verse 8 as a word from David to his fellow sinners (“I will teach you in the way you should go”), I also hear it as a word from the Lord. Through this song, through the testimony of David, God is lovingly saying to us, to me, that He wants to teach me in the way I should go. I don’t think it is misusing the text to hear God speaking through David to us, entrusted with the word of reconciliation, God through Him calling sinners to be reconciled with God (see 2 Corinthians 5.20).

Verses 9 and 10 go together as a word of warning, but English translations hide the original Hebrew text. Verse 10 is easy enough with this simple contrast: “many are the sorrows of the wicked” (10), those who refuse to confess and repent. In contrast, the steadfast love of the Lord surrounds those who do confess and live a life trusting the Lord (10). But the image of verse 9 needs more attention.

Our English translations present the image of a horse being guided by a bit and bridle, only following the direction of the rider because the bit forces it to obey. The warning then goes something like this: don’t be like a stupid animal that can only be guided by pain and force. Instead, joyfully submit to the teachings and ways of the Lord. That will preach.

But the actual Hebrew paints a different picture.

The Hebrew literally says, “to restrain not to come close to you” (9). Consider this explanation from Duane Garrett’s commentary on Psalm 32:

Although the idea that one needs a bit and bridle to force the animal to come near makes sense, the Hebrew means “to restrain not to come close to you” which implies the opposite meaning. It is important to understand that this is not a tamed or broken beast that, even if stubborn, will accept a bit in its mouth and then can be led about according to the owner’s wishes. In this context, the Hebrew does not simply mean animals “which have no understanding” as though the point were that all horses or mules are by nature stupid….this horse and mule are untrained. The “bridle and halter” are of harnesses of rope used to control a dangerous, untamed beast that might “approach” the owner with ill intent. The translation “bit” is incorrect and misleading. Therefore, the animal is not domesticated and has not yet learned to submit to having a bit in its mouth. It may bite or kick, and it must be kept restrained with ropes. The point is that sinners are hostile to God and will be treated accordingly until they recognize their guilt. (Duane Garrett, Psalm 1-72, Pillar Old Testament Commentary, 325).

In other words, don’t be like a wild animal that must be tied up, or it will hurt somebody. This is the image of living in sin, a wild beast hostile to God who will be treated accordingly until they confess and repent. This echoes the heavy hand of God (4) upon the unrepentant David.

The beauty of this prayer is the clear offer of restoration should we only confess and repent. All we have to do is to acknowledge our sin to the Lord (5), stop trying to hide it or justify it (5), and instead of being a wild and rebellious beast (9), submit to the way you should go (8) and trust the Lord (10).

What happens when we do that?

David gives his personal testimony in the last two verses (10-11): the steadfast love of the Lord surrounds those who trust in Him (10) and gladness and joy (11) replace the groaning (3) of rebellion.

The amazing hope of the gospel is that all that is required of sinners like me is to confess, repent, and trust in the Lord, so that I can be reconciled with a Holy God. I don’t have to earn my way back. I don’t have to repay the Lord for my rebellion. The Lord does not put me on probation. My forgiveness is not tethered to a performance review. If I confess my sin, He is faithful and just to forgive me of my sin (see 1 John 1.9).

Sounds like the gospel to me.

Before I close, I do want to go back to one phrase in verse 2. Hear the full verse again: “Blessed is the man against whom the Lord counts no iniquity, and in whose spirit there is no deceit.” What is a deceitful spirit? Could it be the one who deceives himself into believing his sin is not sinful? Is this another picture of the untamed beast who must be locked up, kept away from the Lord?

Father, in the midst of this prayer is a dangerous trap that I fall into so often: deceiving myself that my sin is not sinful and that I have nothing to confess. And knowing that, I am grateful for the heavy hand of the Lord, grateful for the convicting power of the Holy Spirit. Father, please lay that hand heavy upon me so that my groaning under Your heavy hand never turns into a hardened heart. I don’t want to be like a stubborn animal tied to a fence post, kept away from a loving God by my own deceitful spirit.

Blessed is the one whose transgression is forgiven.

Psalm 131 offers a very short prayer, only three verses, with one simple theme. David prays to the Lord with simple trust. Instead of lifting his heart up or raising his gaze too high (1), instead of occupying himself with things too great and too marvelous (1), David makes the faith decision to quiet his soul by hoping in the Lord.

David paints a powerful picture of what this looks like. The image shows a weaned child sitting in its mother’s lap (2). When I first read this psalm, I thought it odd that he specifies the child as a “weaned child.” At first glance, it makes more sense for the child to be an infant, still breastfeeding, still depending upon the mother for nourishment. But the image of a weaned child holds even greater meaning. This child no longer depends upon the mother for nourishment. This child feeds itself and finds comfort from friends. But no, this weaned child chooses to return to his or her mother’s lap, to rest in her love and care and protection. A weaned child returns to the mother’s lap to rest in her love and to let her take care of all the bigger problems.

A soul quieted in the presence of the Heavenly Father.

When life gets too big, when things are way outside of our control, when things are too great and too wonderful for us to handle or to even understand, we face a choice. We can fix our gaze upon these things and let our hearts entangle in anxiety and worry, or we can sit in our Heavenly Father’s lap and let Him handle all the things that prove too great and too wonderful and too high for us to deal with.

The apostle Paul testifies of this quieted soul in his second letter to the church in Corinth. Speaking of the comfort God gives to His people, he describes his affliction with these powerful words: utterly burdened beyond strength, despairing of life itself, the sentence of death, a deadly peril (see 2 Corinthians 1.8-11). Those words certainly describe “great and mighty things” that would overwhelm a person. In the midst of such affliction, what does Paul do? He sets his hope on the delivering power of God, the power of the resurrection, the power that God has to raise the dead. As he places his hope in the Lord, he asks the saints in Corinth to help him through their prayers. As Paul quiets his soul in the sovereign care of God, he calls the saints to do the same.

O, anxious child, hope in the Lord. Calm and quiet your soul under the loving care of the Good Shepherd.

Father, may David’s prayer guide us, a cry from one seeking Your face while surrounded by evildoers.

We begin by praising God as “our light and our salvation” (1), turning our attention from the fears around us and fixing our eyes on the King of Kings. Take a moment to tell Him why you delight in Him right now.

Having seen His beauty, we give thanks that the Lord has been “the stronghold of our lives” (1). Trouble abounds, yes, but He has delivered us before. Recall one time He has already delivered you.

With that saving grace fresh in mind, we confess that we do not always seek His face as He calls us to (8). Too often, Father, we want Your hand more than we want Your face. Sit in that honest confession a moment.

Like David, we too have enemies encamped around us, human or spiritual (3). Talk to the Lord about the enemies you are facing today.

Humbled, we are ready to ask Him to “teach us His way and lead us on a level path” (11). In the middle of your troubles today, tell the Lord you want to walk in His ways.

And we do not pray alone. We carry those we love who are struggling, asking that they would “wait for the Lord, be strong, and take courage” (14). Bring before Him the name of someone who needs to wait well.

We close as David does: “I believe that I shall look upon the goodness of the Lord in the land of the living” (13). Say it as your own.

The psalm invites us to praise the LORD with a new song. He is worthy of our praise because He is our Maker, King, adorns the humble with salvation, and takes pleasure in His people. The beauty and greatness of the LORD calls us to be glad in Him, to rejoice, to sing, to dance for joy, to even exult in His glory. The high praises of God should rightly be in our throats both day and night.

So far, so good.

But the high praises of God in our throats are joined with the two-edged sword in our hands. The first half of verse six completes the “praise the LORD” section that we are more comfortable with while the psalm pivots in the second half to the “execute vengeance” section that carries through the end of the song. This is not just one phrase that we could comfortably ignore, but half of the psalm.

The honor for the godly ones, and that is what the psalm calls it, is to execute vengeance on the nations, to punish the peoples, to bind their kings with chains, to bind their nobles with fetters of iron, and to execute on them the judgment that is written.

I don’t remember those words in the Baptist Hymnal.

One of the things I like about the psalms is that it gives us freedom to pray anything, to pour our heart out before the Lord, to literally say anything to the King of Kings. We can express our frustration at why He is taking so long to deliver us. We can question His love, wondering if He has forgotten how to be good. We can pray all sorts of things, and God is gracious to hear us out.

And that includes things that we should not pray. In our pain, we ask God to do things that are not in His will. Even in our wisdom, when things are going well, we often pray for things that are best answered negatively by a God who loves us.

In my mind, this means that some of the prayers in the psalms are the heart cries of people in pain, and, while understandable, they are not “theologically correct.” Just like the many Bible stories where we are to learn from their negative example (for example, David and Bathsheba), perhaps we are also to learn from the insufficient prayers of the people in pain. In other words, we learn what not to pray.

But we do have to face the fact that many of our favorite Bible stories include the execution of justice by a human as a servant of the Lord (for example, David and Goliath). Remember the story of Elijah and the prophets of Baal? After calling down fire from heaven, what did the prophet do? He slaughtered the prophets of Baal by the Brook of Kishon (see 1 Kings 18.40). He took up the two-edged sword and executed on them the punishment that was written. The high praise of God was on his lips and the two-edged sword was in his hands.

It is challenging to read a psalm like this while also preaching through the New Testament book of Philippians. In that apostolic letter, we are called to suffer for the sake of Christ, to suffer the loss of all things, to even become like Him in His death. I can’t imagine Paul telling the saints in Philippi to take up the two-edged sword and to execute judgment upon the nobles of the city who had Paul beaten with rods.

For the last 2000 years, the church has wrestled with the role of violence for the follower of Christ, especially when it comes to war. Many Christian groups have taken the pacifist stance, arguing that all forms of violence are against the commands of Christ. On the other hand, Saint Augustine developed the “just war” theory to explain when it is morally justifiable to use violence in war.

What this psalm does for us is to combine praise of the LORD with the execution of justice. We dare not pick up a two-edged sword unless the praise of the King of Kings is on our lips and in our heart. We must know that He alone is the Giver of Life. We must surrender to Him alone as the King of Kings. We must delight in His salvation, knowing that we ourselves ought to be objects of His wrath but have become objects of His great love. It is only through these eyes that we could ever pick up the sword of justice.

The Lord called David, Joshua, Elijah, Gideon, and many others to be instruments of His justice in this world. If the Lord ever puts me in that situation, I hope that the high praises of God so rule my heart and my hands that all will be done to His glory.

But more than that, I pray the Lord never puts me in that situation. Is that a right way to pray?

As we come to the last three songs, we confront a major reason why worship can be, and perhaps should be, complex.

Claiming a Promise (Psalm 132)

This song takes the Lord through a brief history lesson, reminding Him of the hardships David endured (1) to find a dwelling place for Him (5). It remembers the rejoicing of the saints (9) as the ark was brought to His resting place (8). But the heart of the prayer is found in verse 10: for the sake of your servant David, do not turn away the face of Your anointed one (10).

The singer then remembers God’s promise to David that He would set on the throne one of the sons of his body (11). The Lord chose Zion for His dwelling place (13) and His resting place (14). He will clothe the priests with salvation (16). He will make a horn to sprout for David (17), a lamp for His anointed (17).

This prayer reminds us of Psalm 122 where dwelling place, city, and throne first appeared together in the Psalms of Ascent. The new covenant in Christ changes all of these for the believer today with the dwelling place of God within the believer by the Holy Spirit, with King Jesus on the throne of David, and the Kingdom of God expanding over all the cities of the earth. Once again, we find dwelling place (5), city (13), and throne (12) wrapped together in one worship song.

Under the old covenant, the people of God often cried out to the Lord wondering why the city of Zion was under attack, or the temple was destroyed, or the Davidic throne sat empty. After the exile, all three of these seemed void of the promise. If the Psalms of Ascent led the Jews to Jerusalem in the intervening years between the end of the exile and the birth of Christ, they would have wondered what happened to God’s promises to David and Zion.

Worshipping a promising-making God can be challenging when the promises are not coming true.

The new covenant presents the same challenges. The prayer of Zechariah makes this a messianic song (see Luke 1.69), directing us to see in Jesus the horn of salvation (17), His anointed One. This connection leads us to connect dwelling place, city, and throne to Christ. This is not just the authentic worship of an old covenant Israelite; this is complex new covenant worship.

We arrive in worship cleaving to the promises of God: the promise to never leave or forsake us, the promise to keep us from all evil, the promise to strengthen the weak, the promise to give wisdom freely, and so much more. But so often, the promises of God seem distant. So, we arrive in the presence of God and plead for Him to fulfill His promises to us.

The complexity of worship means wrestling with the implications and applications of the new dwelling place, a new Kingdom, and a new King, but the Kingdom is still under attack, just like Zion in days of old. God’s sovereign will and purpose for creation is accomplished through the prayers of His people, proclaiming the promises to be true, longing for their fulfillment, and trusting in His timing and means.

Unity (Psalm 133)

The last two songs are short, like Psalm 131. Psalm 133 proclaims the goodness of God’s people dwelling in unity. This echoes the prayer of Christ in the Garden for His followers to be one like the Father and the Son are one (see John 17.21) and the apostle Paul’s vision for the church to be of the same mind, striving side by side for the sake of the gospel (see Philippians 1.27). The church united as the dwelling place of the Holy Spirit, resting under His blessings, is so important to the Father that we should pursue unity in worship.

Audience of One (Psalm 134)

The last Psalm of Ascent calls the servants of the Lord who stand in His house to bless Him (1-2). This is far more than just a general call for God’s people to bless the Lord. This word is directed to the priests, the only ones allowed to stand “in the house of the Lord” (1). Only the priests who were on duty were allowed inside the Temple, so this song is calling the priests to worship the Lord.

We should not miss the importance of the night shift (1). The priests who stand by night in the house of the Lord. No one is watching. No one sees but One. The audience of One.

A clear and pointed reminder that for the people of God to be led on a journey of worship, the worship leader must be leading himself in worship. Long before we lead others into the presence of the Lord, we must enter ourselves and find our heart’s delight in Him.

Psalm 134 is not the conclusion of the worship journey. Notice that the last song of the worship journey is another call to bless the Lord. At the end, we are still called to lift up our hands, to lift up our eyes, and to continually journey in worship into the presence of the Lord.

Come, bless the Lord, all you His servants.