In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah"(Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.
In this prayer the psalmist asked God to lead him back to Jerusalem so he could worship God there and find refreshment and relief. As I mentioned in my comments concerning Psalm 42, this psalm may at one time have been the last part of that one.
The writer spoke for the nation of Israel in this psalm. He lamented a national disaster, namely defeat by enemies, and he called on the Lord to deliver. Evidently he could not identify sin in the nation as the cause of this defeat. He attributed it instead to it being "for Thy sake"(v. 22). Israel was apparently suffering because she had remained loyal to God in a world hostile to Him. The basis of his request was God's faithfulness to the patriarchs and the people's present trust in Him.97
"Perhaps the Psalter's boldest appeal to God's faithfulness is found in Psalm 44, a communal lament psalm offered to God during an unidentified national catastrophe."98
This royal psalm glorified the king as he prepared for his wedding. The writer related the counsel that the bride had received as she anticipated the wedding. He then predicted that people would honor the king forever because of the descendents born to him. The psalmist appears also to have spoken prophetically of Christ (cf. Eph. 5:32-33).99
"Psalm 45 is another example of a royal psalm which reflects the historical situation of ancient Israel, but which ultimately applies to Christ in that He is the one through whom the primary aspects of its idealistic portrayal of the Davidic ruler are fully realized."100
"Shoshannim"in the title means "lilies."This may have been a hymn tune. We do not know the meaning of "Maskil.""A song of love"(lit., NASB) probably means "a wedding song"(NIV).
The psalmist magnified the Lord as His peoples' secure defense. Just as Zion was secure because God dwelt there, so His people were safe because He resided among them.
"To Alamoth"in the title probably means female voices were to sing this psalm since the Hebrew word alamotmeans "maidens."
The psalmist praised God for delivering Zion from her enemies. Jerusalem was secure and glorious because God had blessed it with His favor.
The writer reflected on the problem that the prosperity of the wicked poses in this wisdom psalm (cf. Ps. 73). He observed that there are many ungodly people who enjoy many physical blessings. Still he concluded that the righteous are better off because they have a sure hope for the future.
This psalm pictures God seated in His heavenly throne room. He has two indictments against His people Israel. The wicked among them were hypocritical in their worship, a violation of the first part of the Decalogue, and in their interpersonal relationships, a violation of the second part. They needed to return to Him wholeheartedly. This is a didactic psalm written to teach God's people an important lesson.
The Levitical musician Asaph wrote this psalm as well as Psalms 73-83 (cf. 1 Chron. 16:4-5).
In this psalm David confessed the sins he committed against Bathsheba and Uriah. It is a model of confession that has become extremely popular with God's people. Since we all sin so often and need to confess frequently, this psalm is a help and comfort to us all.
The title explains the situation out of which this psalm arose (2 Sam. 11).
David contrasted his trust in the Lord with the treachery of those who have no regard for Him in this psalm.
The historical background appears in the title (2 Sam. 21-22). Undoubtedly Doeg the Edomite was in David's mind as he described the wicked.
This psalm is another version of the one that appears in Book 1 as Psalm 14. David wrote it, and "mahalath"is a tune name. One interesting difference between this psalm and Psalm 14 is that this one contains the name Elohim whereas Psalm 14 has Yahweh.
David reflected on the wickedness of the entire human race and voiced confidence that God would punish sinners. He longed for God to establish His kingdom on earth (cf. Matt. 6:10).
David composed this psalm after the Ziphites had told King Saul where he was hiding (1 Sam. 23:19). He expressed great confidence in God's protection of him in it.
The occasion that inspired the composition of this psalm was David's betrayal by an intimate friend. We do not know certainly who he was though many commentators have suggested Ahithophel (2 Sam. 15:31).
David prayed that God would deliver him from his plight. He also lamented his distress that a trusted friend had betrayed him, and he voiced confidence in God who redeems His elect.
David wrote this psalm when the Philistines seized him in Gath (1 Sam. 21:10; cf. Ps. 34). He composed it for singing to the tune of "A Dove on Distant Oaks."This melody was evidently common in David's day.
The content of this psalm is similar to that of Psalms 54, 55, and 57. Again David determined to continue trusting in the Lord even though his enemies sought to destroy him.
In this psalm David called on God to judge corrupt judges so the righteous would continue to trust in the Lord.
The occasion for this psalm was evidently the event the writer of 1 Samuel recorded in 19:8-14, namely Saul's attempt to kill David in his bed at home.
David asked God to defend him from the attacks of bloodthirsty men and to humiliate them so that everyone might recognize God's sovereignty
The occasion for this psalm was Israel's victory over the Arameans and the Edomites (cf. 2 Sam. 8:13; 1 Kings 11:15-16; 1 Chron. 18:12). Naharaim (lit. rivers) and Zobah were regions in Aramea. In this battle Joab was responsible for defeating 12,000 Edomites (2 Sam. 8:13). Joab's brother Abishai was the field commander, and the writer of Chronicles gave him the credit for the total victory (1 Chron. 18:12).
This is a didactic psalm according to the superscription. That is, David wrote it to teach the readers to trust in the Lord when they encountered similar difficulties.
Several of the commentators believe David wrote this psalm when he was fleeing from Saul. However the text itself records no such information (cf. v. 6a).
David strengthened himself in the Lord when he felt faint and inadequate by remembering his Rock and by relying on His promises.
David expressed confident trust in the Lord in spite of opposition in this psalm. He contrasted the security that comes from trusting in God with the insecurity of hoping in human schemes.
King David wrote this psalm when he was in the wilderness of Judah away from the ark and the place of formal worship (2 Sam. 15:25).
The theme of trust that Psalms 61 and 62 stress reaches a climax in Psalm 63. Even though David was miles away from the ark he still worshipped God.
"There may be other psalms that equal this outpouring of devotion; few if any that surpass it."120
In this psalm David asked God to judge the enemies of the righteous. He requested divine protection and voiced confidence that God would judge his wicked foes.
This song celebrates God's blessing His people with a bountiful land. David explained that God hears prayer and atones for sin. This results in bounty for His people. God also helps them by His supernatural power.
This is a psalm of thanksgiving as was the previous one. We do not know the writer or the occasion for sure. In this psalm God's people acknowledged His deliverance and invited other people to join them in praising Him.
This is another song that exhorts the nations to praise God that an unknown psalmist penned. Its theme is similar to that of Psalm 66.
"If a psalm was ever written round the promises to Abraham, that he would be both blessed and made a blessing, it could well have been such as this. The song begins at home, and returns to pause there a moment before the end; but its thought always flies to the distant peoples and to what awaits them when the blessing that has reached us' reaches all."123
David reviewed God's dealings with Israel to memorialize God's faithfulness to His people. He traced Israel's history from the wilderness wanderings to his own capture of Jerusalem. As a mighty commander God led His oppressed people into the glorious future He had promised them. In the process He overcame many strong foes.
In this psalm David sought God to deliver him from destruction. He was experiencing criticism and rejection from the Israelites because of decisions he had made to do God's will. He asked God to deal with his oppressors, and he looked forward to relief and the renewal of praise to God. Some scholars have labelled this psalm indirectly messianic because while it does not specifically predict Messiah, Messiah fulfilled what the writer expressed (cf. Ps. 16; 22; 34; 40; 41; 109).127
The superscription of this psalm, a "memorial"or "petition,"literally means, "to bring to remembrance"(cf. Ps. 38).
"Perhaps this was a note that the psalm was to be used in connection with the offerings (cf. 1 Chron. 16:4), which would help remind' the Lord of the petitioner's request."132
The subject matter of this psalm is very similar to that of Psalm 69, though the treatment is much shorter.
This is one of two psalms that attribute authorship to Solomon in the superscription (cf. Ps. 127). It describes his reign but anticipates the rule of his successor, Jesus Christ, on earth in the future millennial reign.133
Solomon wrote of the blessings that God bestows through His anointed ruler. Because the Lord had appointed the king and because he ruled righteously Solomon expected his reign to be far reaching. He asked God to bless his reign with peace and prosperity because he protects the oppressed.
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