You Have a Responsibility

[A Psalm of Asaph]

1 God standeth in the congregation of the mighty; he judgeth among the gods.

2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.

3 Defend the poor and fatherless: do justice to the afflicted and needy.

4 Deliver the poor and needy: rid them out of the hand of the wicked.

5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.

6 I have said, Ye are gods; and all of you are children of the most High.

7 But ye shall die like men, and fall like one of the princes.

8 Arise, O God, judge the earth: for thou shalt inherit all nations.

—Psalm 82 KJV Bible

Like Psalm 58, this song relates to the unjust judges who stand before God's judgment seat accused of injustice, and who hear the divine verdict of death. The psalmist asks God to extend His just judgment throughout the earth.

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God.

The Hebrew "selah" is used in verse 2 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

The term “god” is used several times in this psalm. For this reason I have decided to explore the Hebrew term. Presented below are transliterations of four Hebrew words that give us some understanding to the Hebrew concept of “god.”

ayil - ("AH-yil") a ram, mighty.

el - ("ALE") God, in plural gods. Shortened from “ayil”. As an adjective it means mighty; especially the Almighty, but also used for any deity—anything or anyone that is worshipped. Depending on its usage, the term can mean God, god, godly, great, idol, might, mighty one, power, or strong.

eloah - ("el-O-ah"); God, god. This is possibly a prolongation of the Hebrew “el”.

elohim - ("el-o-HEEM") - plural of "eloah"; God, god. When not applied to God Almighty, it refers to gods in the ordinary sense. The term is sometimes applied by way of deference to magistrates and is sometimes used as a superlative for angels, exceeding, God (gods, godess, godly), very great, judges, mighty.

This psalm presents the image of God, in heaven, leading a meeting. He is telling a gathering of gods what he has decided to do. There is a debate as to who these gods are and four possibilities have been suggested, in no particular order: (1) the rulers of the nations of the earth, (2) the false gods of the nations of the earth, (3) angels that have authority over the nations of the earth, and (4) the people of Israel.

The psalmist describes the gods as sons (children) of the Most High. This phrase is used in the Old Testament for the people of Israel (Exodus 4:22) and for angels (Job 1:6; 2:1; 38:7). The psalmist also says the gods will die like common men (the Hebrew “ke-‘a-dam,” meaning a man or mankind).

Jesus may offer some clarity in John 10:30-38. In response to the religious leaders who wanted to kill Him for claiming to be like God, Jesus referenced Psalm 8 and inferred that the “gods” were ones to whom the Word of God came. This would suggest that the psalmist is talking about the people of Israel or to all people in general.

Angels may be a second meaning for the “gods” of this psalm. The Apostle Paul seems to indicate this in Ephesians 6:12.

In verses 1 through 2, the psalmist describes a group of unjust judges who stand before God’s judgment seat. The psalmist records God’s accusing the judges of injustice. “God (elohim) stands in the assembly of God (el). He judges in the midst of the gods (elohim). He asks, ‘How long will you judge unjustly and lift up the faces of the wicked?’ Selah.”

In verses 3 through 5, God lists the injustices of these gods. They have not helped the weak, the orphaned, the afflicted, and the poor. God reminds these gods that while the people to not know better, these gods do.

In verses 6 and 7, the psalmist notes God’s divine verdict of death. “I said ‘You are gods (elohim); you are all children of the Most High.’ But you will like common men; you will fall like every other ruler.”

In verse 8, the psalmist asks God to extend His just judgment throughout the earth. This may indicate that God was at first speaking only to Israel and that the psalmist wants God to extend His judgment to all the nations.

Father, I understand that I am responsible for what I know, and for what and who I influence. Forgive me where I have failed You. Help me to be a better tender of those whom You have entrusted to me.

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God's Provision and Israel's Waywardness

[To the chief Musician upon Git'tith, A Psalm of Asaph]

1 Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.

2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.

3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

4 For this was a statute for Israel, and a law of the God of Jacob.

5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.

6 I removed his shoulder from the burden: his hands were delivered from the pots.

7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;

9 There shall no strange god be in thee; neither shalt thou worship any strange god.

10 I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

11 But my people would not hearken to my voice; and Israel would none of me.

12 So I gave them up unto their own hearts' lust: and they walked in their own counsels.

13 Oh that my people had hearkened unto me, and Israel had walked in my ways!

14 I should soon have subdued their enemies, and turned my hand against their adversaries.

15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.

16 He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.

—Psalm 81 KJV Bible

This psalm is associated with the Feast of Tabernacles, also called the Feast of Booths. This was a festival lasting seven days and concluding with a holy convocation. During the festival, the people constructed and lived in booths or huts made of branches, commemorating God's provision for them in bringing them out of Egypt and through the wilderness (Leviticus 23:33-44).

The song opens with a summons to praise, continues with an exhortation to remember, and concludes with a call to repent. Some suggest the psalm may have been written in the rebellious Northern Kingdom of Israel around 750 BC, shortly before the time of the profit Hosea.

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The description of the psalm also says that it is "for the Git'tith," but it is uncertain just what that is. The Hebrew word is derived from "Gath," which was a common place name in Israel and the surrounding area. Examples include Gath of the Philistines, one of five Philistine city-states established in northwestern Philistia, Gath-Gittaim, Gath Carmel, and others. A person from Gath is called a Gittite, and a Gittith may have been a tune or instrument associated with one of those places.

The Hebrew "selah" is used in verse 7 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 5, the psalmist calls the people to praise God. The people are called to sing and shout joyfully. They are also called to play the timbrel, the lyre, the harp, and the trumpet—a ram's horn, called a shofar. The blowing of the shofar at the full moon (fifteenth day) of the seventh month signaled the beginning of the Feast of Tabernacles. God established the ordinance so that the people would remember when they lived among the Egyptians.

In verses 6 through 10, the psalmist encourages the people to remember. When the people called to God for help, God rescued them from Egypt, lifted their burden, and provided for them in the desert, including the giving of water at Meribah (Exodus 17:1-7). Since God had done such great thing for the people, they should not worship the false gods of other nations.

In verses 11 through 16, the psalmist calls the people to repent. The psalmist recalls how the people suffered in the past because they did not obey God's commands. If the people would obey God, He would both defend the righteous and defeat the wicked.

Father, I so easily forget Your blessings. Forgive me. Help me to stay focused on You in the good times as well as the bad.

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Forgive, Revive and Restore

[To the chief Musician upon Shoshan'nim–e'duth, A Psalm of Asaph]

1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.

2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.

3 Turn us again, O God, and cause thy face to shine; and we shall be saved.

4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?

5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure.

6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.

7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.

8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.

9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.

10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.

11 She sent out her boughs unto the sea, and her branches unto the river.

12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?

13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.

14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;

15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.

16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.

17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.

18 So will not we go back from thee: quicken us, and we will call upon thy name.

19 Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.

—Psalm 80 KJV Bible

At the time of the conquering of the land of Canaan, the twelve tribes of Israel were Reuben, Simeon (Levi), Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim, and Manasseh. The first ten tribes were descendants of the sons of Jacob and the last two were descendants of the sons of Joseph, who were also grandsons of Jacob. Each tribe was allotted land. The descendants of Jacob's son Levi did not receive a territory, but instead received a collection of cities scattered throughout the nation. Simeon's land allotment was adjoining Judah, and was eventually absorbed into Judah, possibly during the reign of Saul or David. The combined territories were known as the Kingdom of Israel. Four kings reigned over the entire kingdom: Saul, David, Solomon, and Rehoboam. While Rehoboam was king, the country split into two kingdoms. The southern kingdom, which remained loyal to the royal line of David and was still ruled by Rehoboam, was composed of the territories originally occupied by Benjamin, Judah and Simeon. This became the Kingdom of Judah. The rest of the territories became the northern Kingdom of Israel. It has been suggested that this psalm was written against the background of the Assyrian conquest and captivity of the northern Kingdom of Israel (2 Kings 17:1-23). The psalm reveals the shock that event had in Jerusalem (where the Asaph singers lived). Now exposed to Assyria on the north, the people of Judah cry to God as the Shepherd of His sheep and to God as Husbandman of His vineyard.

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The psalm description also says it is to be performed according to “Shoshannim Eduth” —Hebrew, meaning "lilies, a testimony." This is possibly the name of a melody to accompany the psalm.

In verses 1 through 7, the psalmist records the cry of the people of Judah to God as the Shepherd of His sheep. In verse 1, the psalmist refers to “Israel” and “Joseph.” At different points in Scripture the writers use the names “Israel,” Jacob” and “Joseph” to represent all of the people of Israel.

In verses 8 through 19, the psalmist records the cry of the people of Judah to God as Husbandman of His vineyard. In verses 8 through 10, the psalmist records how God transplanted the vine of Israel from Egypt and spread it throughout Canann. God clear ground for the vine and it grew tall and spread wide. In verse 11, the psalmist notes how the people of Israel were spreading to the Mediterranean “Sea” and to the Euphrates “River.” The psalmist then expresses dismay, wondering why God has allowed his vine to be cut down and destroyed. In verse 17, the psalmist asks for God's hand to be on Israel, which the psalmist describes "the son of man." this is a reference to Exodus 4:22, where God describes Israel as His first-born son.

In verses 3, 7 and 19, the psalmist asks to be restored. This seems to be more than just a cry for national restoration. Verse 18 appears to be a confession of sins and a desire for spiritual revival.

Father, help me to learn from the mistakes of others. Give me insight to understand their faults—not for their condemnation, but for my betterment in your service.

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Do Not Forget Us Forever

[A Psalm of Asaph]


1 O god, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.


2 The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.


3 Their blood have they shed like water round about Jerusalem; and there was none to bury them.


4 We are become a reproach to our neighbours, a scorn and derision to them that are round about us.


5 How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?


6 Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.


7 For they have devoured Jacob, and laid waste his dwelling place.


8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.


9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake.


10 Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed.


11 Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;


12 And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.


13 So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.


— Psalm 79 KJV Bible


Like Psalm 74, this song describes the fall of the kingdom of Judah, the fall of the city of Jerusalem, the destruction of the temple, and Babylonian captivity of God’s unfaithful people. These events were accomplished in 586 BC by the armies of Babylonian king Nebuchadnezzar (2 Kings 24:17-20; 2 Kings 25:1-21; Jeremiah 52:12-24). In the song, the psalmist laments the desecration of Jerusalem and pleads for God to destroy Israel's enemies.


This is described as one of the imprecatory psalms. An imprecation is the act of calling down a curse that invokes evil. The imprecatory psalms contain an invocation of judgment, calamity, or curse against one's enemies who are viewed as enemies of God. The Major Imprecatory Psalms include psalms 69 and 109. Others are psalms 7, 35, 55, 58, 59, 69, 79, 109, 137, and 139 (some include in this list psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 83, and 143). It is thought that the purposes of these imprecations are, depending on the psalm, to do one or more of the following: (1) to demonstrate God's just and righteous judgment toward the wicked, (2) to show the authority of God over the wicked, (3) to lead the wicked to seek the Lord, or (4) to cause the righteous to praise God. In the New Testament, Jesus quoted from them in John 15:25 (Psalms 35 and 69), the Apostle John references Psalm 69 in John 2:17, and the Apostle Paul quoted from Psalm 69 in his Letter to the Romans (Romans 11:9-10; Romans 15:3).


The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.


In verses 1 through 5, the psalmist laments the desecration of Jerusalem by the armies of Babylon. He describes the destruction of buildings and the temple. He also recalls the strewn bodies of the dead that were left for the scavengers. The psalmist realizes that God is angry with His people, but He prays that God's anger will not burn against them forever.


In verses 6 through 13, the psalmist pleads for God to destroy Israel's enemies. In verses 8 and 9, the psalmist appeals to God's mercy. In verse 10, the psalmist appeals to God's honor. In verses 11 through 13, the psalmist appeals to God’s righteousness, asking God to destroy the wicked so that the righteous who remain can praise God’s authority over the wicked.


In verses 6 through 13, the psalmist pleads for God to destroy the ungodly nation of Babylon because they brought down Judah, Jerusalem and the temple. In verses 8 and 9, the psalmist appeals to God's mercy, asking God to not hold against this generation the sins of their ancestors. In verse 10, the psalmist appeals to God's honor, asking God to not allow the ungodly nations to disrespect the authority of God. In verses 11 through 13, the psalmist appeals to God’s righteousness, asking God to destroy the wicked so that the righteous who remain can praise God’s judgment over the wicked.


Father, when I mess up, remind me that it not only reflects badly on me, but also on You. Please forgive me and help me to better so that You are glorified.


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Never Forget

[Maskil of Asaph]

1 Give ear, O my people, to my law: incline your ears to the words of my mouth.

2 I will open my mouth in a parable: I will utter dark sayings of old:

3 Which we have heard and known, and our fathers have told us.

4 We will not hide them from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done.

5 For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:

6 That the generation to come might know them, even the children which should be born; who should arise and declare them to their children:

7 That they might set their hope in God, and not forget the works of God, but keep his commandments:

8 And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.

9 The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.

10 They kept not the covenant of God, and refused to walk in his law;

11 And forgat his works, and his wonders that he had shewed them.

12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.

13 He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.

14 In the daytime also he led them with a cloud, and all the night with a light of fire.

15 He clave the rocks in the wilderness, and gave them drink as out of the great depths.

16 He brought streams also out of the rock, and caused waters to run down like rivers.

17 And they sinned yet more against him by provoking the most High in the wilderness.

18 And they tempted God in their heart by asking meat for their lust.

19 Yea, they spake against God; they said, Can God furnish a table in the wilderness?

20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people?

21 Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;

22 Because they believed not in God, and trusted not in his salvation:

23 Though he had commanded the clouds from above, and opened the doors of heaven,

24 And had rained down manna upon them to eat, and had given them of the corn of heaven.

25 Man did eat angels' food: he sent them meat to the full.

26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind.

27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea:

28 And he let it fall in the midst of their camp, round about their habitations.

29 So they did eat, and were well filled: for he gave them their own desire;

30 They were not estranged from their lust. But while their meat was yet in their mouths,

31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.

32 For all this they sinned still, and believed not for his wondrous works.

33 Therefore their days did he consume in vanity, and their years in trouble.

34 When he slew them, then they sought him: and they returned and enquired early after God.

35 And they remembered that God was their rock, and the high God their redeemer.

36 Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues.

37 For their heart was not right with him, neither were they stedfast in his covenant.

38 But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath.

39 For he remembered that they were but flesh; a wind that passeth away, and cometh not again.

40 How oft did they provoke him in the wilderness, and grieve him in the desert!

41 Yea, they turned back and tempted God, and limited the Holy One of Israel.

42 They remembered not his hand, nor the day when he delivered them from the enemy.

43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan.

44 And had turned their rivers into blood; and their floods, that they could not drink.

45 He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.

46 He gave also their increase unto the caterpiller, and their labour unto the locust.

47 He destroyed their vines with hail, and their sycomore trees with frost.

48 He gave up their cattle also to the hail, and their flocks to hot thunderbolts.

49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.

50 He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;

51 And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:

52 But made his own people to go forth like sheep, and guided them in the wilderness like a flock.

53 And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.

54 And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased.

55 He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents.

56 Yet they tempted and provoked the most high God, and kept not his testimonies:

57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.

58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images.

59 When God heard this, he was wroth, and greatly abhorred Israel:

60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men;

61 And delivered his strength into captivity, and his glory into the enemy's hand.

62 He gave his people over also unto the sword; and was wroth with his inheritance.

63 The fire consumed their young men; and their maidens were not given to marriage.

64 Their priests fell by the sword; and their widows made no lamentation.

65 Then the LORD awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.

66 And he smote his enemies in the hinder parts: he put them to a perpetual reproach.

67 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:

68 But chose the tribe of Judah, the mount Zion which he loved.

69 And he built his sanctuary like high palaces, like the earth which he hath established for ever.

70 He chose David also his servant, and took him from the sheepfolds:

71 From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance.

72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.

—Psalm 78 KJV Bible

The psalm description says it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Some suggest the psalm was written by the prophet Isaiah, who lived through the fall of the territory of Ephraim in 720 BC. If this was the case, the Asaph of David's time would have been long dead and the psalm might have been written by or for Asaph's descendants in his honor.

The psalm description also states that this is a “maskil”—Hebrew, meaning “a hedge.” In the context of the psalms, it is thought to mean either a contemplative or teaching psalm, or a psalm written in a clever way. Thirteen psalms are described as "maskils." they include 32, 42, 44, 45, 52-55, 74, 78, 88, 89 and 142.

The psalm is the story of God’s people until the time of King David. In the song, Asaph recites the early history of the nation in order to warn future generations against a repetition of unfaithfulness. He invites the people to recall the provocation of God in the wilderness experience, their ingratitude during the Exodus, and their unfaithfulness during the period of the judges.

In verses 1 through 11, Asaph invites the people to listen. In verse 2, Asaph describes his teaching as a "parable," sometimes translated as a "proverb," and as a "dark saying," sometimes translated as a "riddle." Basically, the psalmist is sharing important information for living, but in a way that requires careful listening and some explanation.

In verses 9 through 11, Asaph explains that, like cowards, the people retreated from obedience to God's law. Even the archers of Ephriam turned away.

In verses 12 through 39, Asaph recalls the provocation of God in the wilderness experience. In verse 12, Asaph states that God performed wonders before the Israelite fathers in "Zoan." The city of Zoan, later the site of the city of Tanis, was a capital city in the northeastern section of the Nile River Delta in Egypt. The same area is the site modern-day village of San el-Hagar. Zoan was known for its learned and wise men. Pharaoh held court in Zoan at the time of his interviews with Moses and Aaron regarding the children of Israel. In verse 25, Asaph explains that while in the wilderness the people ate an abundant supply of manna—food from heaven that was, according to Asaph, good enough for angels. In verse 33, Asaph describes the futility of the deaths of the rebellious people, as they died over 40 years of wandering in the wilderness.

In verses 40 through 55, Asaph recalls the people's ingratitude during the Exodus from Egypt. They chose to forget the things God had done for them.

In verses 56 through 72, Asaph recalls the people's unfaithfulness during the period of the judges. In verse 61, Asaph describes how God allowed the capture of the Ark of the Covenant by the Philistines. The passage in 1 Samuel 4:1 through 7:1 describes how, after seven months, the Ark was returned to Israel and placed in the care of Eleazar, son of Abinadab. In verse 72, Asaph explains that the hope of the nation rested on God's new choices of "Judah" (replacing Ephriam), "Zion" (then in enemy hands), and David (a shepherd boy).

Father, I thank You for all You have done for me. I praise You and I pray that I never forget Your deeds or grow cold to doing Your service.

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God is Still There

[To the chief Musician, to Jedu'thun, A Psalm of Asaph]

1 I cried unto God with my voice, even unto God with my voice; and he gave ear unto me.

2 In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.

3 I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.

4 Thou holdest mine eyes waking: I am so troubled that I cannot speak.

5 I have considered the days of old, the years of ancient times.

6 I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.

7 Will the Lord cast off for ever? and will he be favourable no more?

8 Is his mercy clean gone for ever? doth his promise fail for evermore?

9 Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.

10 And I said, This is my infirmity: but I will remember the years of the right hand of the most High.

11 I will remember the works of the LORD: surely I will remember thy wonders of old.

12 I will meditate also of all thy work, and talk of thy doings.

13 Thy way, O God, is in the sanctuary: who is so great a God as our God?

14 Thou art the God that doest wonders: thou hast declared thy strength among the people.

15 Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.

16 The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.

17 The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.

18 The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.

19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.

20 Thou leddest thy people like a flock by the hand of Moses and Aaron.

—Psalm 77 KJV Bible

This is a lament psalm. In the song, the psalmist calls for help and takes comfort from history. First, the psalmist describes something bad that God allowed to happened either to the psalmist or to God's people. The psalmist then wonders whether this means that God had forgotten his people. The psalmist then recalls that God gave help in the past. Finally, the psalmist resolves that if he is patient, he will see God's help again.

It has been suggested that the psalmist may have read the Book of Habakkuk before he wrote this psalm. The people of the time of the prophet Habakkuk could not understand why God would not help them. Habakkuk told the people they must have faith, believing that one day God would send help.

The psalm description says it is for “Jedu'thun,” one of the choir directors appointed by David to lead public worship. Jedu'thun is mentioned elsewhere, including 1 Chronicles 16:41 and 1 Chronicles 25:1-3. Three psalms reference Jedu'thun—Psalm 39, Psalms 62 and Psalm 77.

The psalm description also says that it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead when the armies of Assyria attacked Jerusalem, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The Hebrew "selah" is used in verses 3, 9 and 15 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 10, the psalmist calls for help. The psalmist is so disturbed that he is unable to sleep. In verses 7 through 9, the psalmist explains the reason why he is troubled: He wonders whether God has rejected His people. Has God forgotten them? Has God become too angry to care about them?

In verses 11 through 20, the psalmist takes comfort from history. He carefully considers God's past deeds for His people. In verses 16 through 20, the psalmist notes God’s parting of the sea and defeat of the armies of Egypt. The psalmist uses these events as an example of God's awesome feats of the past and to suggest what God will do for His people in the future.

Father, when I think it cannot get any worse, comfort me. Remind me that in good times and in bad times, You are with me. You will never leave me or forsake me.

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Thanks for God’s Mighty Power

[To the chief Musician on Neg'inoth, A Psalm or Song of Asaph]

1 In Judah is God known: his name is great in Israel.

2 In Salem also is his tabernacle, and his dwelling place in Zion.

3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.

4 Thou art more glorious and excellent than the mountains of prey.

5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.

6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.

7 Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?

8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still,

9 When God arose to judgment, to save all the meek of the earth. Selah.

10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

11 Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.

12 He shall cut off the spirit of princes: he is terrible to the kings of the earth.

—Psalm 76 KJV Bible

This psalm is a hymn of thanksgiving. It records the voice of the people, the victory of God, and the vows of the people.

This psalm is thought to be from the time when King Sennacherib of Assyria attacked Jerusalem in 701 BC, during the reign of Judah's King Hezekiah (2 Kings 18:13-19:37; Isaiah 36-37). Like Psalm 75, this song is thought to be part of the victory celebration which followed the defeat of the Assyrians.

The psalm description says it is to be performed on " Neg'inoth." This Hebrew expression is interpreted as "stringed instruments." this direction is used in Psalm 4, 6, 54, 55, 61, 67, and 76.

The psalm description says that it is a song of Asaph. Asaph was an outstanding musician who lived in the time of King David (Nehemiah 12:46). Asaph's father was Berechiah (1 Chronicles 6:39). David had appointed Asaph as a minister of music for the tabernacle (1 Chronicles 15:16-19) and Asaph's descendants were also official temple musicians (Ezra 2:41). Asaph was sometimes described as a "seer," or a prophet (2 Chronicles 29:30). Psalms 50 and 73 through 83 are attributed to Asaph, or perhaps written for Asaph to perform. The beautiful psalms of Asaph describe the world round us in a clear way, remind us that God cares for us, cause us to learn from events, and remind us of the greatness of God. Since the Asaph of David's time was long dead when the armies of Assyria attacked Jerusalem, the psalm may have been written by or for Asaph's descendants in his honor, or it may have been written by or for a contemporary who was also named Asaph.

The Hebrew "selah" is used in verses 3 and 9 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 3, the psalmist records the voice of the people acknowledging God's victory. Here the psalmist uses the terms "Salem" and "Zion," both of which refer to Jerusalem.

In verses 4 through 10, the psalmist records the victory of God. When God arose to judge the unrighteous, He stripped and slew the mighty.

In verses 11 and 12, the psalmist records the vows of the people. They will give sacrifices of vows in return for God’s favor upon the people. Among the world leaders, God will cut off those with a spirit of pride.

Father, Your power is awesome. I am humbled by your greatness. I praise You now, as all peoples will one day.

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