Psalm 14.1-7 begins with the heading, “For the Conductor; of David” meaning a psalm of David. The fool (one who acts contrary to reason) says in his heart “There is no God” (for me). The word “fool” here is the word “naval” and it contains the meaning of a degraded man who denies God. We know about the story of Naval in 1 Sam 25 and that his name is our word for “fool” here, and what he did to David and the consequences (1 Sam 25.37).
Here is a concept to remember. There are no honest atheists (who say there is no God). When talking to one who says they are an atheist, ask them if God can exist outside of their cosmic knowledge, and an honest person will say “Yes” or that they are not sure. That would make them an Agnostic (don’t know) and not an atheist at least. But if they are dishonest they will say “No.” That would mean they have all knowledge of the universe and they know that God does not exist, which is insane, which makes them dishonest.
Psa 14.1 gives us the sad condition of an unbeliever. He denies the obvious about Yehovah, he denies a moral authority and you can’t convince them otherwise. The universe alone is proof of an intelligent designer. The very fact that man exists proves there is a God. Disbelief leads man to corruption. Fallen man instinctively does evil.
So, Yehovah “looks down” from Heaven and observes man, even though man does not believe in him. He looks to see if there is anyone who “understands.” The word for “understands” is “maskil” and it means an instruction, one who understands the spiritual Torah. Man on his own does not seek God because sin refuses to call itself sin, and being sinners makes it impossible to see ourselves as sinners. David says, “there is none who does good” and even if we are not an atheist, it still applies to believers (v 2-3).
After dealing with fallen man, he now deals with believers in a fallen world. It looks like the sinners are strong and have an advantage over God’s people. Don’t they know that they are in great trouble? God never left the righteous and even though they mock the plans of “the poor” (afflicted Israel; the righteous) God is still their refuge. David then says because of that, sinners will never win. Salvation (Hebrew “yeshua”) will come and Yehovah will “restore” his people and rejoice in their deliverance (v 4-7).
Psalm 15.1-5 tells us who is fit for communion with God and are known by obedience to the Torah. We are to do good based on the Torah, and love kindness as defined by the Torah. We are to walk humbly with Yehovah, which means “mindful of the circumstances.” Other verses that talk about obedience to the Torah and communion with God are Matt 7.21-23 and 1 John 2.3-4. Who may live in his tents on his holy hill? Psalm 15.2-5 tells us. Now, the word “hill” in Hebrew is “har” meaning “mountain” and it alludes to a kingdom (Dan 2.35) and Mount Moriah, the Temple Mount. Satan desires to sit as God on “the mountain of the assembly.” In Hebrew it is “har moh’ged” or “moed.” Moed is a word used for the festivals.
Rev 16.16 says, “They (the frogs/demons of Rev 16.13-15) gathered them together (assembled) to the place which in Hebrew is called “Har-mohgedon” meaning “mountain of the assembly (festivals-Isa 14.13).” Since the festivals can only be kept in Jerusalem and the Temple Mount, this is talking about Mount Moriah. Many teach that this is the “Battle of Armageddon” but there is no “Battle of Armageddon and there is no “Mount Megiddo.”
Har-mohged (moed) means “mount of the assembly” (for festivals) or the “mountain of the appointed times” as seen in Isa 14.13. Satan has always tried to pervert the true worship of God in the Torah and make people follow a replacement theology which replaces the Torah. The real issue in Rev 16.16 is “who are we going to follow?” The frogs (demons) will gather people to the mountain of the appointed times where Torah is taught (Temple Mount) and will try to get you to follow the False Messiah who will be “lawless” (without or no Torah). To say we are “not under the Law (Torah)” means you have forsaken the Torah of God to follow a false theology (Hos 4.6 says “the knowledge” in Hebrew).
He who walks with integrity (innocence, not a schemer) and works righteousness (walks in the Torah); speaks truth (God’s Torah is truth-Psa 119.160); does not slander (evil tale-bearing); nor does evil to his neighbor (anyone he has contact with); nor takes up a reproach against his friend (disgraces or insults those close); in whose eyes a reprobate is despised (repulsive); but who honors those who fear the Lord; who swears to his own hurt and does not change; who does not lend his money out for interest; not takes a bribe against the innocent. Whoever does these things will never be shaken (v 2-5).
It is interesting to note this as well. The Torah has 613 commands according to Jewish thought, and David lists eleven in Psa 15. Isaiah has six in Isa 33.15, and then lists two in Isa 56.1. Habakkuk has one in Hab 2.4 and Yeshua has one in Matt 22.37.
Psa 16.1-11 starts out with “A Mikhtam of David.” A “mikhtam” means “a crown” and it alludes to having this psalm played on the best instruments with a great melody. According to Peter in Acts 2.25-28 and Paul in Acts 13.35-37, this psalm relates to Yeshua, his suffering and ultimate exaltation.
David has “emunah” (faith/confidence/action) in God even in troubled times, probably the reason he wrote it. He wants Yehovah to “preserve” (“shamar” or keep/guard) him. He is not complaining, but he is confident in God (faith). David knew that Yehovah alone was his God and without him there is no good in him (David).
The tzadikim (saints/righteous) in the world were David’s delight, even though they were not perfect. But those who served idols were going to have nothing but trouble. He was not going to follow paganism and their empty rituals. There was nothing good in idolatry, so David says Yehovah is his “inheritance” (v 1-6). David will bless Yehovah who has given him counsel. No false god could do that. He has set Yehovah first in his life because he is “at my right hand” (secure) and he will not be shaken (v 1-6).
David says his “mind” (Hebrew “kilyaoti” or “kidneys” meaning the inner man) has instructed him in the night. His “heart” (lev) is glad and his “glory” (“kivod” meaning “soul” here) rejoices. His flesh (Hebrew “basar” where we get the word “gospel” from) will dwell securely. God will not abandon his soul (“nafshi”) to Sheol (lower world), neither will he allow his “holy one” (David and alludes to Messiah) to undergo decay (John 21.14; Acts 2.25-28, 13.35-37). He has made known to David the “path of life” (Torah-Prov 3.1-17; Jer 6.16). In God’s presence (his face) David finds fulness of joy, and “in thy right hand” (where Yeshua is-Psa 110.1; Heb 1.3) there is pleasure forever (v 7-11).
Psa 17.1-15 is simply entitled, “A Prayer of David” and scholars are not sure when this was written, but it does talk about a time when David needed help (and there were many). David presents his plea to Yehovah and wants him to hear his case and look at what’s happening with equity. David says that God has tested his heart (examined it) and has “visited” (pakod) him in the night (of affliction) and found that he has not been plotting mischief. David was careful to not gossip or speak evil (called “lashon ha ra” or the “evil tongue”) about those who were after him in these troubles. David walked in the Torah and has kept away from the paths of the violent and robbers. David wanted to walk in God’s paths (Torah) so that he does not slip (v 1-5).
Psalm 17.6-12 tells us that David has emunah (faith/confidence/action) that Yehovah hears his call for help. He wants Yehovah to show his “lovingkindness (first time used in Psalms) by his right hand.” The “right hand” is an idiom for the Messiah and David says he is trusting Yehovah as “saviour” to protect him from those who rise up against him and his kingdom (v 6-7).
David wants to be protected like the “apple of the eye” or literally “little man” which is the pupil. When you look at someone, they can themselves as a “little man” in your pupil. This is another way of saying that God does not take his eye off of us and David wants to be protected like one would protect their eyes (Deut 32.10; Prov 7.2; Zech 2.8). Another idiom can be seen when he says, “Hide me under your wings” and it carries the idea of a mother bird who shelters her young from harm (Matt 23.37).
David uses these two idioms in a parallelism to express the idea that he needs to be protected from his enemies. These enemies “are enclosed in their own fat” or materialism, lust and folly. Like a beast they have surrounded David and are stalking him. The enemy is like a lion who is eager to kill him, lurking in hidden places (v 8-12).
David wants Yehovah to confront his enemies and bring them to their knees. God uses these enemies to chastise David (“from men which are thy hand”), who are of the world and only have a “portion in this life” and nothing more. But as for David, who does not desire to be in their place, he will behold the Lord and be like the Lord (“thy likeness”) when he awakes at the resurrection (v 13-15).
Psa 18.1-50 also appears in 2 Sam 22.2-51 in original form. This psalm is very Messianic. Anytime you have a “song” in the Scriptures it will be Messianic in character and message. However, if we only see the “messianic” in things we can miss other messages. 2 Sam 22.2-51 is the Haftorah for Deut 32 which is read on “Matan Torah” which is the giving of the Torah at Sinai. Ezekiel 1 parallels Sinai because it is a “Ma’aseh Merkavah” or “Work of the Chariot (throne of God).”
The heading for Psalm 18 says, “For the Conductor; a psalm of David the servant of Yehovah, who spoke the words of this song to Yehovah on the day that Yehovah delivered him from the hand of all his enemies, and from the hand of Saul.” And David then said, “I will love you, Yehovah, my strength.” All of that is verse 1 in a Hebrew Bible.
In Psalm 18.2 we can see the word “rock” is used, and this word is very important to David. We will have “rock” used nine times in Deut 32 and four times in Psalm 18, and five times in 2 Sam 22. Rocks are important to him because they were used to deliver him from Goliath (1 Sam 17.10). The five rocks David picked up allude to when David and his men killed five giants altogether (1 Sam 17; 2 Sam 21.22), and Moses wrote the five books of Torah. The Book of Psalms is also divided up into five books.
We know that Nebuchadnezzar’s giant statue was dropped by a “rock” (like Goliath) in Dan 2.44-45. Zechariah talks about Jerusalem being a burdensome “rock” (Zech 12.3). Yehovah is David’s rock and fortress. The word “fortress” has the same root as Masada, the fortress near the Dead Sea. David will take refuge in this rock.
Yehovah is also David’s “shield” (magen-Psa 84.9; Prov 30.5) and the “horn” (power) of his salvation (a form of Yeshua) and stronghold (high tower). He calls on Yehovah and is saved from his enemies (v 1-3). The “cords of death encompassed” him and these are snares that were laid for him all his life. The torrents (troubles) of godless people frightened him (v 4-5). But he called on Yehovah in his distress and cried to God for help, and Yehovah heard his voice out of his Temple in Heaven (v 4-6).
Psalm 18. 7-15 tells us about the fate of the enemies of David and Israel. In reading these verses, keep what happened to Egypt and Pharaoh in mind, and this is what will happen to Europe and the False Messiah. The earth shook and quaked and the foundations were trembling and were shaken because Yehovah was angry (Isa 24.1-23, 13.13). God’s anger went out of his nostrils depicting his wrath. Fire (judgment) from his mouth devoured, and coals were kindled. Yeshua used this expression in Luke 12.49.
He bowed the heavens and came down. This means he came so fast it seemed like he “bent” the heavens down, making it dark for David’s enemies (v 7-9). He rode (in order to come quickly) upon a “keruv” (angel) and flew as an eagle swooping down on prey (Deut 28.49) on the wings of the wind (Ruach). This expression is very similar to Ezek 1.1-28. This is seen as part of the Maaseh Merkavah throne of God.
He made “darkness” (the troubles inflicted on the enemy) his hiding place (they didn’t recognize his presence), and in a parallelism, his “canopy (sukkah) was around him (hiding him). Dark waters and thick clouds (misfortunes) will come down on the enemy like heavy rain. Brightness (lightning) and the thick clouds of disaster came upon the enemy (like the Egyptians). These clouds produced hail and flaming coals on the enemy (v 10-12).
Yehovah thundered and uttered his voice to frighten them and sent out his “arrows” (lightning flashes) to scatter them (v 13-14). Then the “channels” of water appeared in reference to the splitting of the Red Sea, and some believe there were twelve paths that opened up to let each tribe cross at the same time. The bottom of the sea was laid bare at the rebuke of Yehovah, the blast of his nostrils. This was to show that God has dominion over the domain of Leviathan (Isa 27.1), the great sea monster, which is a type of Satan and the False Messiah (v 15).
And Just like Moses and his ancestors, God sent from on high and took David out of his “many waters” (troubles) and delivered him from his “strong enemy” (Goliath, Saul, etc). They confronted him but Yehovah brought him out into a “broad place” meaning “safety.” Yeshua refers to this concept in Matt 7.13-14 where he says, “Enter the narrow gate, for the gate is wide and the way broad (seems safe) that leads to destruction, and many are those who enter by it. For the gate is small and the way is narrow (when entered, it is unpleasant because the flesh is hedged up with afflictions and troubles) that leads to life, and few are those who find it” (v 17-19).
The Lord rewarded David according to his righteousness (his cause and innocence to the things he was charged with). He kept (guarded) the Torah and never departed into idolatry. He believed in God’s power, his guidance, his promises and covenants. God’s judgments (mishpatim) were before him and David loved and respected them. He conformed his whole life around the Torah. When David says he was “blameless” it means he was sincere, complete, mature and walked in faith (emunah) and not by works righteousness. It does not mean he never sinned. He kept himself from “my iniquity” and this refers to taking Saul’s life, which he was tempted to do. As a result, having proved and supported his claim of being clean of hands, God has blessed him (v 20-24).
Psa 18.25-26 shows how God displays the concept of “Midah Kneged Midah” meaning “measure for measure.” With the devout (chasidim), and with the “blameless” (wholehearted), God shows himself “blameless” (wholehearted), and with the “pure” (trustworthy) he shows himself “pure.” With the “crooked” (evil schemers) he shows himself “astute” (twisted, perverted and makes their plans crooked).
David understands in these verse the concept that God deals with a man in the way he treats others. Yeshua said the same thing in Matt 7.2, “For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.” This illustrates the concept of “Midah Kneged Midah.” Where does David and Yeshua get this concept? From Lev 26.23-24, “And if by these things you are not turned by me, but walk contrary to me, then I will walk contrary to you, and I will punish you yet seven times (completely) for your sins.”
Psa 18.27-29 says that God will save the afflicted, but he will resist the proud (Jam 4.6; 1 Pet 5.5). God will give David the “light” to rule and show his way through the darkness (troubles, misunderstanding). David can “smash” an armed enemy, and with the help of God, he can “leap” a wall. This was seen when David “charged” into the line of battle toward Goliath (1 Sam 17.48) and when he took fortified cities.
Psa 18.30-36 tells us that God’s ways are blameless (complete) and his word is “tried” (flawless like refined gold). He is a “shield” (magen) to all who take refuge in him (Prov 30.5-6). God will give David the power to over come his enemies because Yehovah is real and the false gods of the nations are nothing.
Psa 18. 37-42 talks about how Yehovah gave David victory over all his enemies (Amalekites, Philistines, Moabites, Edomites and the Syrians). He made them retreat and David destroyed them. Psa 18.43-45 says that he delivered David from the “contentuions” of the nations and placed him at the head of them. This alludes to the Messiah also as seen in Psalm 2. Yeshua will subdue the nations after he returns at the end of the Birth-pains. They will hear and obey him, and “foreigners” (nekar) will submit to him. The word “submit” literally means “they lied to me.” They denied that they waged war with him. Fear will get the best of them and they will come out of their fortresses.
Psa 18. 46-50 says that David loved the Lord even more for all the great things he has done. He says, “exalted be the God of my salvations.” God is pronounced “Elohay” and it is the only time in Scripture that it is spelled full with a “vav” (aleph, lamed, vav, hay, yod). This teaches that when Yeshua (salvation) comes, all things that are missing will be “full.” David says that Yehovah has delivered him from all his enemies, and has put him above all who have risen up against him. He rescued him from “the violent man.” This is in reference to Saul, but will also apply to the False Messiah.
David says he will give thanks to Yehovah among the nations, and sing praises to his name. Then he says, “He (Yehovah) gives great salvations (yeshuat) to his king (David, Yeshua) and shows lovingkindness (“chessed” or “mercy”) to his anointed (mashiach), to David and his descendants (literally “seed” and refers to Yeshua ultimately) forever (olam).
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