Psalms 49–51; 61–66; 69–72; 77–78; 85–86

The book of Numbers relates how Korah, a Levite, tried to overthrow the order of the priesthood among the Israelites and eventually led a rebellion against Moses and Aaron. When the rebellion failed and many of its leaders were destroyed, Korah’s descendants followed Moses and Aaron. The sons of Korah were some of Korah’s descendants who eventually functioned as priestly musicians and sang at the temple. The psalms associated with the sons of Korah were likely sung as part of temple worship.

Asaph was a Levite who served as King David’s chief musician. He established a guild of musicians that continued until after the Babylonian exile. Like the sons of Korah, Asaph’s group also served as temple singers. Asaph is credited with composing Psalms 50 and 73–83, though some of these may have been written by successive musicians of his guild.

In the Old Testament, two Hebrew words are translated as “saints.” In Psalm 50:5 the word is hasid, which can also mean “godly” or “faithful.” Hasid is closely related to hesed, the Hebrew word used throughout the Old Testament to describe God’s covenantal love. The designation of the Lord’s people as hasid points to the responsibility they have to honor their covenant relationship with Him. President Russell M. Nelson taught: “Hesed is a special kind of love and mercy that God feels for and extends to those who have made a covenant with Him. And we reciprocate with hesed for Him.”

Psalm 51 is attributed to David. It is believed to have been written sometime after Nathan rebuked David for his sin against Bathsheba and the arranged death of her husband, Uriah. The psalm begins with David’s plea, “Have mercy upon me, O God, according to thy lovingkindness [hesed].” David recognized that he could be forgiven of his sins, except for the murder of Uriah, because of the Lord’s hesed, which refers to the Lord’s covenantal love and mercy. David then asked the Lord to “blot out [his] transgressions.” In this context, the word “blot” means to “wipe away” or “wash off.” David wanted the Lord to blot out his transgressions so he could be washed “thoroughly” from his iniquities and cleansed from his sins.

Some have interpreted this verse as supporting the concept of original sin—the false idea that all people are condemned because of the actions of Adam and Eve in the Garden of Eden. However, Restoration scripture clarifies that each person is born innocent of sin but in a fallen condition.

Commenting on Psalm 51:5, Brigham Young taught: “This Scripture has established in the minds of some the doctrine of total depravity—that it is impossible for them to have one good thought, that they are altogether sinful, that there is no good, no soundness, and no spiritual health in them. This is not correct, yet we have a warfare within us. We have to contend against evil passions, or the seeds of iniquity that are sown in the flesh through the fall. The pure spirits that occupy these tabernacles are operated upon, and it is the right of him that sent them into these tabernacles to hold the pre-eminence, and to always give the Spirit of truth to influence the spirits of men, that it may triumph and reign predominantly in our tabernacles, the God and Lord of every motion.”

The Hebrew word translated as “broken” can also mean “shattered,” and the Hebrew word for “contrite” can also be translated as “crushed.” David recognized that the Lord preferred a person’s broken and contrite heart over burnt offerings. Elder Bruce D. Porter, previously of the Seventy, explained: “David’s words show that even in Old Testament times, the Lord’s people understood that their hearts must be given to God, that burnt offerings alone were not enough.”

In our day, followers of Jesus Christ are commanded to “offer for a sacrifice unto [Him] a broken heart and a contrite spirit.” Elder Porter taught: “Those who have a broken heart and a contrite spirit are willing to do anything and everything that God asks of them, without resistance or resentment. We cease doing things our way and learn to do them God’s way instead.”

Although Psalm 69 is attributed to David, many scholars believe that it was written later, after the Jewish exiles returned from Babylon. The phrase “the zeal of thine house hath eaten me up” may express the writer’s sorrow for the destruction of the temple in Jerusalem and his consuming desire for it to be rebuilt. It may also be an expression of David’s zeal for the house of the Lord.

These words also foreshadow an important event from Jesus Christ’s life. After the Savior overthrew the money changers and merchants in the temple’s courtyards, John recorded, “His disciples remembered that it was written, The zeal of thine house hath eaten me up.”

President Jeffrey R. Holland taught:

“[Jesus Christ] died from the weight of sin and sorrow, of sickness and sadness, of all the woes and troubles of the world from Adam to the end of time. All that was morally wrong or personally painful or sorrowful in any way down through the annals of time was gathered up and placed upon Jesus’ shoulders and upon His shoulders alone. He who was mighty to save did save, treading the winepress of the Atonement entirely alone.

“As the Psalmist recorded Messianically, ‘Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none’ [Psalm 69:20]. Reproach hath broken my heart. This was the ultimate cause of His death.

“It should be remembered, of course, that Jesus ultimately gave up His life voluntarily. He had divine life within Him and as such, no man or force could take His life from Him.”

Gall was a bitter plant, and vinegar referred to cheap, sour wine. The writer of Psalm 69 used the imagery of these unpleasant substances to describe the harsh treatment he received as he looked for comfort and validation. Each of the Gospel writers referred to this psalm when describing what the Savior was given to drink on the cross.

President Jeffrey R. Holland taught:

“This psalm … demonstrates how the adoration of and supplication for an earthly king—in this case David’s son Solomon—moves that earthly figure into a type or prefiguration of Christ, the Heavenly King. …

“… Clearly [the] introductory line is an appeal to God by ‘the king’ (David) on behalf of ‘the king’s son’ (Solomon), but see how easily the reader is led to see this as typological, with God as ‘the king’ and Jesus as ‘the king’s son,” especially when the word ‘judgments’ is associated with the former and ‘righteousness’ with the latter—traditional biblical characterizations of the Father and the Son.

“With that introduction so skillfully laid as foundation, it is almost impossible not to see Christ in the imagery for and about Solomon that follows. …

“Some scholars believe—and the text would seem to indicate—that this may be the last of David’s canonized psalms. Whether it is or isn’t, we can certainly say that it is one of the most Messianic of his psalms and in that regard could certainly serve well as a valedictory declaration regarding the Son of God who would one day come with the additional title of Son of David.”

Psalm 82 begins by describing God standing among a group of heavenly beings. This setting, sometimes called the divine council, is described in several places throughout the Old Testament. In this instance, God appears to be addressing those He had appointed as judges but who had judged unjustly. The phrase “ye are gods” likely refers to the fact that God had given these individuals His divine authority to act as judges.

During His mortal ministry, the Savior referenced this verse when the Jews accused Him of blasphemy for claiming to be the Son of God. He challenged His accusers by asking why they condemned Him when the scriptures use the word “god” to describe beings other than Jehovah. Modern prophets have referenced Psalm 82:6 when teaching that we are the children of God.

President Jeffrey R. Holland taught:

“Obviously so very much that we enjoy in the restored gospel of Jesus Christ features truth that sprang out of the earth in the form of the Book of Mormon and righteousness that has looked down from heaven in the form of divine visitations and recurring revelations. … The story of the restored gospel is a long, happy sequence of eternal truth springing out of the earth and continual righteousness coming down from heaven.”

• Dieter F. Uchtdorf, “The Gift of Grace,” Ensign or Liahona, May 2015, 107–10

• Neill F. Marriott, “Yielding Our Hearts to God,” Ensign or Liahona, Nov. 2015, 30–32

• Boyd K. Packer, “The Pattern of Our Parentage,” Ensign, Nov. 1984, 66–69

• “O Thou Rock of Our Salvation” (Hymns, no. 258)—compare Psalm 62:1–2

• “I Am a Child of God” (Hymns, no. 301)—compare Psalm 82:6